News From Rome concerning the blasphemous sacrifice of the papistical Mass/ with divers other treatises very Godly & profitable.  Come away from Babylon my people, that ye be not partakers of her sins, lest ye receive of her plagues, for her sins are gone up to heaven, and the Lord hath remembered her wickedness, Apoca. 18.  

To my right honourable lord and master my lord Thomas Hawarte/ Randoll Hurleston wisheth health in the Lord.  
AS oft as I consider (right honourable lord) the wrack that the church suffered afore time I am compelled whether I will or no to lament greatly the blindness and ignorance wherein they were nuzzled all their life time. And where as it was the ministers duties, to have won, and brought them to Christ, from their blindness they took a contrary way, beatenge in to their heads a sort of beggarly ceremonies fetched out of the bottom of hell/ howbeit there was many which for asmuch as they knew the the light, in no manner would retain them. Then they perceiving that their doctrine would not root in all men's hearts, called to remembrance how bloody julian emperor of Rome handled the christians, and as he when he perceived that by tyranny he could not overcome the Christians, made a decree whereby the Galileans books were forbidden to be touched, for so they called the followers of Christ. Even so our spiritual perceyvenge that by fire, sword, and rope, the unlearned professors of the gospel could not be vanquished, set such laves, and statutes wherein they for hade men to look upon their books which were sincere professors of the gospel. Could any thing have been invented more devilish than this to destroy the Christian religion? for they knew well enough that after that men were shut up from their books which were published for the edifying of other, they should become as it were unarmed, and naked in every side so that they should not be able to withstand their gloss, commentaries, and school points, wherein the zeal that they bore to the christian religion appeareth manifestly. And all though they came to us in sheep skins, yet inwardly they were ravening wolves not sparing the flock, as appeareth most evidently by their fruits. How be it many of them now do repent and forsake their accustomed naughtiness, and submit themselves to the scriptures, and to the kings injunctions grounded upon the scripture, in so much that they know the night from the day, of the which benefit a great sort more had been partakers of at this present had not the devil withstood the godly endeavours of our young josias. And although hitherto the religion have not gone so prosperously forward, as some faith full would, yet it becometh not them that profess the true religion to ceasce at any time from exhorting other to ensue godliness, and utterly to forsake their accustomed devyllishnes. The which thing must be done both with out fear and shame, for the wordliges will never ceasce from hurting them with her sting, howbeit cawl to remembrance how wonderfully god delivered his servants in the old time, as Daniel from the den of lions, the three children from the fiery furnace, and in the new testament least the faithful should leave their service saith Christ in Mathewe in the tenth chapter fear you not them that kill the bodies, and cannot kill the soul, and to th'intent they might the more desierously serve out to the end he promised that if they continued until the last breath they should be saved, wherefore let fear withdraw no man from the setting forth of Christ's religion. And although the gospel seemeth mere foolishness in the worldly wise men's eyes, yet be thou of an other mind nothing esteeming the glory of this world, which stinketh before the face of god and availeth nothing at all, but rather be minded to suffer with our master Christ and his faithful Apostles, bloves, checks, taunts, and death, for the gospels sake, and never of all this gear be one whit ashamed but say with Paul, I am not ashamed of the gospel, for it is the power of god from whose profession be thou by no means brought away, and be as feante in defending thy religion as the ethnics were in defending of theirs. we read that the men of Athens woe were wonderfully given to superstition as appeareth in the Acts, used at certain times to be sworn, whose oath was this, I will fight for the religion both myself alone & with other. Then saying they which had no knowledge of god but by nature, were so earnest in defending their religion, how moche more earnest aught Christians to be in defending their religion which was taught the congregation by God himself? But of these words let no man gather, that I would the people which have received the light to make an insurrection, for I take God to witness I mean nothing less, but that only the temporal fear and shame should not withdraw any man from the living God. Then let the example of the heathen move us, and make us more earnest in delating of our religion than we have been in times passed. And suffer it not now, if it be God's pleasure, as it is, to be trodden under foot, but let us thanks God for this we have received and desire him to increase in us the knowledge of his will, that we may convert the stubborn, and strengthen the weak. For this cause have I taken in hand to set forth in english this little book, wherein sundry matters whereby the people have been long seduced be well opened, the which book I am so bold as to set forth in your lordships name/ for as much as it becometh all men to declare themselves thankful to them of whom they have received sundry commodities, and not for that cause only but that your lordships children's children, & your hole posterity may know what religion your lordship followed: forsaking thoroughly the romish idol, with all his toys and inventions contrary to gods holy words. Wherefore I pray God keep your lordship in the light of his word, which you received being but a child, and increase in you all Godliness, that you may continue his servant for ever.   

To the reader.  
THe truth when it hath been hidden a long time, cometh out at the length, the which hath approved true in these our days as concerning things that belong to relegion. For how the pope blinded our father's eyes it is not unknown/ and how many have been blinded in our days by winchesters gospels it needeth no probation. The which cast such a mist before men's eyes that they were not able to discern chalk from cheese. For when the lively word of God was taken from men, there was nothing left whereby their feats might be tried whether they were of God or no. And to th'intent that their dreams might more commodiously creep into men's conscience and not be utterly rejected, they threatened the people with sic volo, sit jubeo, and the authority of the church. But now (thanks be to God, which hath delivered us from their thraldom) their authorities, without the scripture is nothing worth. For we have now free passage to the scriptures, that we may try whether it be chaff or corn, that the pope with his nointed shavelings have taught us. And where as God commanded them to speak nothing of their own brain, the most part that they taught is devylyshnes, and nothing but devylyshnes, in so moch that that saying of Christ in Mathewe is verified of them. ye break the ordinances of God to keep your own traditions. God ordained that Christ should be a full and alonely sacrifice for man's sins, but they say no. God saith in Isaiah, I alone have trodden the wine press, but they say no. And in Exodus, I am, I am, he myself which taketh away thine iniquities and sins for mine own selves sake, but they say no. The Apostles teacheth there is none other way to be saved then by Christ, but they say no. And why? marry (say they) our mother the holy church which can not err, teacheth us that our masses are a full sacrifice ex opere operato for the quick and the dead. Our mother the holy church teacheth that men by giving of vestments, copes, alterstones, platters, crosses chalices, cruets, and such other beggary, deserve forgiveness of sins, and worship God. Our mother the holy church teacheth that the true worshipping of saints is to call upon them, to paint their images, to set candles before them, to bow down to them, and make them mediators betwixt God and man/ although the scripture be manifestly against it, as apeteth in the first epistle unto Timothe in the second chapter. Therefore as often (good christian reader) as the authority of the church is laid against thee, mark whether it be grounded upon the scripture or no, if it be grounded upon the scripture receyveit, for Christ saith my sheep hear my voice. But if it be not, remember what saint Paul saith. if we or an angel from heaven preached you a gospel besides that we have preached you, let him be accursed, as we said before. So I now say again, if any man preach you a gospel besides that ye have received let him be accursed. Then if he that teacheth an other gospel be accursed, why shall not he be acursed that receive it? Relynqueshed therefore and forsake such toys as have been invented by man contrary to gods will & testament. And to th'intent thou mayst forsake them the sooner I have translated these treatises ensuenge. Of whom the first teacheth plainly that the papistical Mass is no sacrifice, but rather a blasphemy of Christ's passion invented by man. The next teacheth how God must be worshipped aright. The third how saints ought to be worship ped. The last what is Christianly bextie. And although their be many other things contained in them, yet these be the chief & principal matters which the author took in hand purposely to teach, whom read thou with desire of the truth. And I doubt not but God will call the by them from many gross errors, and increase in the knowledge of his will, that & mayst be partaker of the toys prepared for the by christ. So be it.   

Mithobius/ Polilogus.  
WHat Polilogues, when came you out of Italy? I thought you would scarcely have come again within three years, namely because you going from hence to learn said, as the end of my way is a great way hence, so it shall be a great while or that I come again.  Poli. 
It is true I was so determined when I went hence, but you must remember that in such voyages many things do chance whereof it is lawful to say I wist not.  Mith. 
Then bring you no dingnite upon your shoulders from Italy the fautour of learning.  Pol. 
Yes a wonderful dignity, as bare as may be, never a penny in my purse, and concerning learning I bring not one whit more than I carried forth with me.  Mith. 
Mould God that you came not home without all godliness alson as they do for the most part which come from thence hither.  Poli. 
I might have done so, if I would have left the godliness that I learned in Germany and played the Roman but if you know not, the belly god's devyllyshnes caused me to tarry no longer for although the Italians be well learned in humanity, yet they so abhorred true religion that among them there is nothing more despised.  Mith. 
You remember then what I said unto you a little before you went, the Italians be learned, but not godly.  Poli. 
When I chanced to talk somewhat of godliness sometimes among them, it came to pass that they then confirmed that name which you gave me in times past calling me a great talker, where as by mine own judgement I am scarce worthy to be reckoned among them which speak least.  Mith. 
Among them that speak least whom I know if need require is fuller of tongue than any in all the hole world.  Poli. 
You flatter me now as you were wont to do, but I nevertheless spoke freely against the Italians when need required not caring thus much whether they were offended or no, so that I spoke the truth.  Mith. 
but as it is not safest to speak the truth always among the Italians, so it is not best. But what if you had been rewarded of the same fort for your talking as Theocritus Chius was of Antigamus., Calisthenes of Alexander, and Antipho of Dionysius. I marvel greatly that your fire talking proved so well.  Poli. 
all things proved very well,  Mith. 
Whom thank you for good fortune? your own foolishness, or as the Germans use to say, god of fools,  Poli. 
Forsooth god, for he favoured me so much either labouring by the way, or tarienge for some space in the cities that I in deed plainly percepued that he pruided for me. Howbeit least you should be ignorant in all places, and among all men I played not Polilogus.  Mith. 
I would have believed that although you never had sworn, for I know how necessary such wisdom is in Italy.  Poli. 
I marked the time, I marked the place, I marked such as were present.  Mith. 
Very well.  Poli. 
if I met with good men and such as favoured the truth me thought it a great fault to leave the truth, howbeit I bridled my tongue so, that I touched not them which are evil spoken of in Germany for their hipocrise, and when I came in company with obstinate evil men, there I spoke nothing or very little.  Mith. 
Broke you never these bonds, as long as you were abroad?  Poli. 
I broke them twice except my remembrance fail me, as we were tippling by oversight, and that at Rome. The first for asmuch as it was tolerable and made not greatly against the estimation of sacrificers, was ascribed to drunkenness. The other because it seemed to turn to the slander and reproach of the most holy, and of them which worship this their beast for an idol, deserved pardon after that sort, that if certain of my friends had not conveyed me away I had fed fishes in Tiber.  Mith. 
What had you done I pray you?.  Poli. 
I will tell you. Upon a certain day that same highest bishop which fearith all heaven with his looks did sacrifice, but with such pomp, such pride, such gorgeousness, that nothing passed, now I thinking with myself that except I saw with my eyes the religion used in the city, all my labour was lost I got me in to the church and marked all things very curiously.  Mith. 
It is marvel if all things were not full of hypocrisy.  Poli. 
I pray god I die Mithobius if ever I saw any thing more foolish or superstitious, for saving the proud vestiments asses brayenges, the noise of musicians, a few childish ceremonies, nothing appeared in all that sacrifice worthy to be looked upon the which be no part of religion.  Mith. 
Luther then and other good men note them not with out a cause as the destroyers of true godliness.  Poli. 
I grant that Luter is free in noting them of hypocrisy and knavery, but my judgement is that they are worthy for their devyllyshnes to be described of some behementer man, even by some such as were in old time, as Eupolis, or Cratinus, or Aristophanes, for as Horacesaith.  
If any man for knavery were worthy to be painted.  
For theft or whoredom, if any were attaynied  
If any for robbery had gotten an evil name  
In paiting of such their tongues were not lame.  Mith. 
I trust there will be ever more which will paint their knavery acordynglye, for as much as it is known by the gospel. I am now very desirous to know how you behaved yourself, when you saw the sacrifice, held you your tongue, or declared you yourself to be angry?  Poli. 
I went out of the church, and had much ado to hold my tongue, but afterwards I went to dinner in mine Inn with a sort of sacrificers which wonderfully praised this pompeus service as that day in the church, whereby it came to pass that Luther was noted as one that unworthily reproveth the solemnity of the Mass, and other godly honours. Many of them cursed the good man. Many of them said his heresy would not continue we long. Many of them said he was more devilish and hurtful than any heretic which vexed the church in the fathets time, wherefore Germany is worthy seeing it keepeth this monster, to be compelled by sword and fire to obey again, the Apostles seat.  Mith. 
But threats will not overcome the Germans, for as much as they have cast of the servile yoke, and have recovered there former liberty, but made not thes foolish words you to be angry? or mocked you those knaves by holding your peace? I although I be no scolder must needs have Turrian sweared them as bitterly.  Poli. 
I was somewhat heated with wine the which also made me to be bold, for when they would not cease from reproving, and had hurt my charity, at the length I set upon them with words in like manner, but with such, that I made every man, to look upon me and to hearken to me, very anger lead me so far, that I said not only the Pope dissenteth not from Antichrist both in tyranny and in knavery but also that all the table, of sacrificers and monks which cleave to him are unworthy whom the earth should carry, to a certain man ask why so? said I, because they crucify Christ every day, whom the jews were content once only for to crucify, with this every one was mad, and to be short made such a tumult, being ready out of hand to complain of me unto the officers, that except certain of my friends had conveyed me privily unto Tiber, and there had taken ship which as chance was, had her sails spread ready to go, I had been trimmed.  Mith. 
if you had spoken this in this place it had been well, but to say so at Rome can not be suffered of these children of darkness.  Poli. 
And yet it can not be denied but that to sacrifice as the papists do, is to crucify Christ a new/ and have you no business but that we may talk of this matter a few words? for I know that you be asmuch given to the scriptures as to physic.  Mith. 
The cure of the body, 
Eccle. 38.  and confirmation of health be no things to be despised, namely saying the holy scripture commandeth men to worship the physician, but the cure of the soul passeth this far as Christ teacheth in the gospel, who will then deny that a Christian ought especially to know the medicines for the souls.  Poli. 
Then I pray you tell me, how the Mass ought to be called a sacrifice?  Mith. 
They be greatly deceived in my judgement, which took the sacrifice of the Mass, for I will use the coming word, for a satisfying work, which both satisfieth for other men's sins, and pacifieth god's wrath, that is when the sacrificer, saith that he offereth up to god the father. Christis body and Christis blood, for the sins of the quick and dead, for who will ve so mad to believe that a sacrificer, can a new offce up, Christ contrary to the scriptures which once was offered 
Hebre. 9  upon the cross for our sins, he once died, he once was offered. Then as Paul saith death hath no more power over him, so he being once offered cold be offered no more.  Poli. 
I am of the same, mind, for I see it confirmed every where in the holy scripture, but chiefly in the epistle to the hebrews, 
Hebre. 10.  for on this manet it is there, with one offering hath he made parfeit for ever them that be sanctified. Also in an other place, 
Hebre. 9  Christ was once offered to take away the sins of many.  Mith. 
And yet liturgia may by a certain manner be called a sacrifice, if we will use to speak, of this thing as the old men used.  Poli. 
I am ready to hear how certain of the old men used to speak.  Mith. 
Although Augustine foloing other men's manners caulieth the Mass a sacrifice, yet we may gather of the words which he wrote concerning faith to Peter the deacon, how this manner of speaking aught to be understood and taken, for thus he sayeth. In those carnal sacrifices was a figure of Christ's flesh which even he that was without sin, was determined to offer for our sins, and of his blood, the which he was determined to shed for the forgiveness of our sins, but in this sacrifice is a thanks giving, and the remenbrance of Chrstes flesh the which he offered for us, and of his blood the which the same god shed for us. Cauleth he not here the sacrifice of the supper a thanks giving and remenbrance of Christ's flesh?  Poli. 
As far as I can gather of Augustine's words, if a man take this word sacrifice for the remenbrauns of the sacrifice done once upon the cross, he shall not be much deceived.  Mith. 
It is true, for after the same sort Chrisostome saith plannely upon the epistle to the hebrews that this sacrifice is the remembrauns of the sacrifice once done. And if the offering of Christ done once upon the cross might be done again by the sacrificer, without doubt he would not have said there, if therefore he hath forgiven our sins by one sacrifice we now as yet have no need of the second.  Poli. 
I will remember this place of Chrisostome well and truly, that I may have somewhat, to lay against them which in every place brag of the doctors authority.  Mith. 
Bet narde, although he was a monk and somewhat superstitious affirmeth the same with Chrisostome in these words. Christ was once made a healthful sacrifice for the health of the world, which is a general reconciliation of the guilty. Christ's death is a work without example, humility without measure, a gift without price, favour without deserving, and Christ would that that always should be called to remembrance by a mystery which once was offered by for a ransom, and that that everlasting sacrifice should be in mind, and always be present with us in grace. What can be more hardly spoken against our sacrificers? he saith that Christ became a healthful sacrifice for the health of the world but ones, and that this sacrifice is an everlasting sacrifice, and aught alway to be in our minds. But if this sacrifice be ones offered for our sins, why is the same sacrifice done-agayne contrary to Christ's commandment by the sacrificers  Poli. 
Peradventure this shall be more plain if you declare somewhat at large this word sacrifice. Wherewith you shall do me both a pleasure and a profit, if you will execute the office of a faithful scolemayster saying you shall have me an attended hearer.  Mith. 
To speak ingenerally of this word sacrifice the time sufficeth not, and it is not worth the labour I will speak therefore of the cleansing sacrifice and the sacrifice of thanks giving for thes chief pertene to the new testament seeing the old is abrogated,  Poli. 
Verywell.  Mith. 
It is manifest that there is one kind of sacrifice which purgeth our sins, reconcileth us with god, and pacifieth his wrath. They call it propitiatory, for with out this sacrifice we should never have the father which is in heaven merciful to usward.  Poli. 
Me thinkyth I perceive right well what sacrifice you mean, even that which was once offered to god the father by the high priest Christ upon the cross for our sins, as we said before.  Mith. 
you say true. There was certain offerings and sacrifices of whom as god was the author, so was moyses the setterfurth as types, and figures of this sacrifice, for that which the high priest was among the jews, for whom only to enter in to the holy place, it was licensed but a certain time, Christ now with us is the self same for as much as the law is abrogated, as the which alone & that ones, hath done sacrifice for our sins not by the blood of goats, or calves, but by the offering of his own body,  Poli. 
Thes be most true and in my judgement they be more blinder than moles which make an other purging than Christ himself, not without the most heinous reproach of Christ's merits, but why way they not rather here what is in the Epistle to the hebrews concerning that matter? 
Hebre. 9  Christ saith he being an high priest of good things to come entered in ones for all in to the holy place, not by the blood of goats and caulues, and found eternal redemption.  Mith. 
The place which you have syted a greith well to this matter, but mark whether thes also ve not manifest, 
Hebre. 9  but now a little before the end of the world hath he appeared ones to put sin to flight, by the offering up of himself. 
Hebre. 10.  Also every priest that is of the old law, standieth daily doing sacrifice, and for the most part offerith one manner of offering which can never take away sins, but this man after that he had offered one sacrifice for sins, sat him down for ever on the rigth hand of god, and so forth. Thes places diligently marked, and well pondered take forgiveness of sins, even from those sacrifices which were commanded the jews by god, as in whom was only the righteousness of the law, and outward justice in Moses common wealth, now if that in the old law sacrifices commanded by god obtained not the forgiveness of sins, who dare believe that our sacrificers shall obtain the same both for themselves and for other by a rite to sacrifice invented by man  Poli. 
I will never think that they be able, what? marry as the sacrifices among the gentiles were of no value as when they offered a goat and an Ass to bacchus, to Ceres a sow, to Diana a heart, to Neptune a bull, to the night a cockrel, to Maia a sow with pigs, even so I think that the sacrifices of our sacrificers be with out strength, seeing they neither have the commandment nor word of god, but hang all together upon man's traditions.  Mith. 
I allow your steadfastness for truly thes massmongers can offer no such sacrifice neither for themselves nor other. This honour most be given to the one, and only Christ, for as much as he hath given his soul a sacrifice for our sins, 
Esa. 3.  as Isaiah witnesseth in the liii. chapter. Who will not believe with all his heart that this sentence must be always steadfast in the Christianity? Take out of the world the saccifice of this high priest and all things shall be full of unfaithfulness and incredulity, on the contrary, let this same be established, and all things shall be full of spiritual goodness.  Poli. 
I most constantly believe (thanks be to God) that men's sins are forgiven and blotted out by this only sacrifice, that men's consciences which believe are purged from the works of death, that they are sanctified in deed which doubt not concerning that matter, briefly that the gate of the kingdom of heaven is opened for such as hang of the merits and worthiness of this sacrifice.  Mith. 
To believe on that manner is to be justified, as all the scripture witnesseth. Christ died (saith Paul to the Romans) for our sins and rose again to justify us. 
Rom. 4.  If faith lay hands on these things and determine with herself that they be certain, as they be most certain, without doubt, she shall obtain forgiveness of sins, righteousness, and life everlastyuge, although she never be at no papistical Mass. We have hear the word, and ceremony of the supper, whereby such treasure is accustomed to be given. And therefore we have no need of this masking sacrifice of the Mass.  Poli. 
yet I think the sacrifice of thanks giving may be admitted in to the administration of the supper.  Mith. 
Why not? but if the papists when they speak of the sacrifice of the Mass, meaned the sacrifice of thanks giving there would be less contention. But be cause they prate most foolishly defining the Mass to be a purging sacrifice, which being daily offered for the quick and the deed, taketh and putteth away not only all venial but also mortal sins and so forth. Luther not without a cause defendeth the dignity of the merciful sacrifice against these asses, and the sacrifice of thanks giving is admitted only in to the supper of the lord, the which by us may be offered up to God.  Poli. 
This treasure which is given in the supper to them that believe, is such & so great that there is nothing in the world so precious, which may in any wise be conferred with it, for it is no small thing to be delivered from sin, to be accounted just before God, yea and to be rewarded with eternal life, and that freely for Christ's sake. Then saying it is so, in my judgement it is naughtily done if we likewise do declare no kindness towards so merciful a God in praising, honouring, and giving him thanks continually for so great benefits, for this the sacrifice of thanks giving (as I think) meaneth.  Mith. 
Who will deny that, seeing we have in that thing the manifest command mente of God. And even the holy ghost also useth to move such as believe to the same. 
Psal. 49.  Offer up to God (saith the psalm) a sacrifice of prayce, & perform thy vows to the highest. And in the third chapter of Malachi it is said, he will purge the sons of Levi, & will purify them as gold or silver, and they shall offer unto the lord sacrifices in tyghtuousnes, and the sacrifice of juda shall please the lord, & so forth. There is no doubt but that these must be understood of Messiah time, wherefore this place containeth both the sacrifices of the new testament. It must be taken of the purging sacrifice wherein he giveth himself to us, which saith he shall purge the children of Levi, and so forth. For as we can not be purged from our sins but by Christ, likewise by the same man we are become the sons of Leut, that is priests, whom he will try as gold or silver. But that must be taken of the sacrifice of thanks giving, which saith they shall offer unto the lord in righteousness, for saying we that believe are become now a kingly priesthood, it is meet that we offer incessantly unto the same the sacrifice of thankfulness, for such a benefit,  Poli. 
you play the physician now in deed, not for the body but for the wounds of the soul for who would ever have looked for such exactues in Divinity of a phisitianes I hear verily and believe the same that thes sacrifices of thanks giving pertain equally to all Christians, and for all this I think they be not all of one sort.  Mith. 
They that profess divinity no we adays make two kinds of works of such as believe, which may be taken out of the two tables of the ten commandments. Then what letteth that in thanks giving we may not make two kinds of sacrifices.  Poli. 
No thing at all.  Mith. 
Then let the sacrifices of the first sort be where in we declare the kindness of our mind towards God, as trust of mercy, fear of God, mortifying of the flesh, calling upon God, confessing of the truth, praise of God, and continual thanks giving for all our benefits either spiritual or corporal. For this kind of sacrifices must needs be a most pleasant savour to God, saying it pertaineth to the true worship of God aswell inwardly as outwardly.  Poli. 
It is marvel if that continual sacrifice which the prophets prophesied should be in the church contain not all these.  Mith. 
It is so, you must remember also that the works of the second table be as certain sacrifices which pertain to the other part of the sacrifice of thanks giving. Is it not a most sure token of a thanckeful mind to obey thy parents, & magistrates for his cause which commanded the same? to abstain from adultery, from theft, from robbery, from all sorts of false swearing, from false witnessing, and briefly from all such whereby our neighbour may be hurt.  Poli. 
They that be thus minded towards their neighbour by the steering up of the holy ghost, me thinketh do a thing most acceptable unto God, so moche lacketh it that I account not such works for signs of a thankful mind.  Mith. 
And unfaithful me can speak very well outwardly of such things, the which thing even Tully alone approveth sufficiently, and do some thing in deed, as being taught by the law of nature that we must hurt no man, but because what soever they do, they do it with out faith, they can by this kind of sacrifice please God no more than they which in times past invented Hecatom be, Lupcalia, Meditrinalia, Novendialia, Fontanalia, Penetralia, Consualia, and a thousand such other.  Poli. 
Hither I think pertaineth that by faith Abel offered unto God a more plenteous sacrifice then Cyin, 
Hebre. 11.  by which he obtained witness that he was righteous, God testifying of his gifts, by which also he being deed, yet speaketh.  Mith. 
After the same sort our sacrifices shall not please God unless they be seasoned with faith, but why do I let you with many words? These things be taught every day in the pulpit, & you by yourselves may read enough concerning this matter in books which be abroad, that I need not to teach you,  Poli. 
Then this is the sum of those things that you have spoken of hitherto. This word sacrifice agreeth not to the supper of the iorde, unless it be taken for the remembrance of the sacrifice once done, or for a thanks giving.  Mith. 
The sacrifice which purgeth us was once finished by Christ's death upon the cross, in so moch that as many as cleave to him by faith shall certainly obtain forgiveness of sins and everlasting life. Therefore it can not be done again by a sacrificer, but the sacrifice of thanks giving pertaineth as well unto all Christians as that we know that God hath given us innumerable benefits for whom we must thank him. Therefore we must needs continually use this sacrifice.  Poli. 
I perceive you, intending not from hence forth to follow lightly a contrary judgement,  Mith. 
Then farewell and after such time as you apply your mind to divinity, see that of a greate talker you become a great praecher.  Poli. 
It shall be done.   

The true worship of God. Curio/ Alutarius.  
FRom whence come you with this your rosary?  Aluta. 
Out of S. Blazes church.  Curi. 
What made you there?  Aluta. 
As though you know not what men do there.  Curi. 
I ask not that with out a cause, for I marvel how it chanceth that you had rather be in the church which you have hated always as poison, than in the tavern.  Aluta. 
Well what soever I have done is mine own harm and not yours. No the Lutherians have been only the cause, that I have gone so seldom to the church.  Curi. 
What Lutherians? how so?  Aluta. 
I never come in to any church where as they be governors, but that I find some man preaching, or the people singing psalms in the mother tongue, which things I can not abide, and I think they be not well done, for who can abide him that in his sermon always runneth about one string, and the people singing one song, but chiefly the preachers here be so hot, that they always inveigh against sin, they always beat in to men's heads repentance, they always preach Christ, they always move men to faith, they have charity always in their mouths, and I can not tell what cross. How moche better were it for them to please the people, and call them to the fear of God by change of ceremonies, as our fathers did.  Curi. 
I can not see how that sermons of repentance, of Christ, of faith, and of the cross, can be odious to any man saying in them is the foundation of christian religion. And verily whom sermons of the gospel move not I can not tell what ceremony will move them. What is the chiefest cause why the people be called together? that the word may be preached and hard, and that then we may cause to God to give the increase, for I perceive not how he can be called a christian man which desireth not most fervently the truth and the word, as Christ saith, 
joh. 8.  he that is of God heareth the words of God, ye therefore hear not the words of God because ye are not of God, verily I grant that it seemeth vain lip labour, to the and such as thou art, if Christ be oft spoken of, if such things be earnestly preached as pertain to the christians, But we know with the apostle which rejoiceth that he had preached nothing to the Corinthians but Christ, 
1. Cor. 1.  that these preachings of the gospel are the virtue and power of God, 
Rom. 1.  and that to salvation to all that believe. Then saying that holy preaching be things so necessary to salvation, me think they do well and seemly the which prefer no ceremonies although it be never so commendable, before the preaching of the word, not that I condemn all ceremonies in like, but that I think God's word must not be rob of his due honour.  Aluta. 
here the common proverb pleaseth me well. Nothing to much. for in this thing there must be a measure.  Curi. 
There is no thing in the hole world but causeth loathsomeness, whiles there be measure. Only desire to hear the word of God except, neither knoweth fullness, or feeleth loathsomeness, as it appeareth in Magdalene which 
Luc. 10.  would not leave Christ as he was teaching, no not by the complaints of Martha.  Aluta. 
I can be well contented you think so, so that I may also have mine own mind. But now sir what evil spirit brought first these songs in the mother tongue, in to the church? had not the fathers brought in enough afore time?  Curi. 
No what witch hath bewitched thy head that thou darest reprove a thing which is good of his own nature, and take it for a naughty thing. Art not thou content to speak scornfully of the word, whose authority ought to be most holy amouge all men, except thou also imprudently despise David's psalms and other spiritual songs. But why ponder you not diligently whom you despise, for the lutherans divised not first to sing psalms, and spiritual son songs on this manner in the congregation, 
Eph. 5:  it was taught the church by S. Paul, as profitable and necessary for a seemly order, whom saying you despise, beware that you despise not Christ himself, to your great danger. Except peradventure you think it was spoken in sport, and as they were in quassing. 
Luc. 10. Mat 25.  He that despiseth you despiseth me. And what soever you have done to one of the least of mine, you have done it to me. But now what is in the hole stews, church I would have said, that can delight much a good mind, & that loveth Christ?  Aluta. 
Marry I will tell you. The walls be excellently painted, the altars be excellently trimmed, the role of the church is gallantly furnished with gifts offered to saints, what should I speak of those holy and many coloured vestments? of vessels, and of all the gear whereby the sacrifice of the Mass hath been accustomed to be furnished, hither belongeth the singing used in the church, the agreeing of the singing men, a wonderful order in all things, which be of such strength that they can mollify even a stony heart, and draw him to the contemplation of heavenly things. I will speak nothing of the sacrifice of the Mass, where at to be in my judgement is the greatest felicity in the world, namely if you tarry the end, & take a blessing of the priest. Behold you now the rites of those churches which you be wont to call the devils counsel houses, behold the worship whereby they endeavour to win God's favour.  Curi. 
As far as I can perceive you lack no tongue in rehearsing of the worship that your sacrificers use, if the tavern could forbear you, you could play the Ape among these Asses. And although in manner you have reckoned all kinds of ornaments which they customably use itheyr churches, yet you have left out one special thing.  Aluta. 
Have I so? then I would be glad to know what it is,  Curi. 
The apparel of their concubines, which they feed at home, for as they have them, now only to look upon their pagines, even so they trim them, and have them in no less estimation than their altars, for I dare not say they take them for saints.  Aluta. 
You bade me to speak of the usages in the church, and not of their concubines, although it grieveth me very sore that they convey no more cleanly.  Curi. 
Cake you then this abundance of apparel, vessels, and songs, for the worship which God commanded and would to be frequented in the church.  Aluta. 
Why not.  Curi. 
Hear then whether you be of the same mind with the fathers in this matter, which always hast the fathers in thy mouth. Hieron speaketh on this manner of this matter. Let other build churches, cloth walls, make great pillars, and dress the tops of them with gold, put a difference betwixt gilded altars by precious clothes and stones, but have you an other thing before your eyes that is to cloth Christ in the poor, to feed him in the hungry, to visit him in the sick, to give himlodging in such as lack loginge. With whom agreeth barnard saying, Oh vanity of vanities, but not more vain than foolish. The church walls glister, and the poor need, it covereth her stones with gold, and leaveth her children naked, the rich men's eyes be served by the poor men's purses. Hear you now what the fathers set by this foolish worshipping of God.  Aluta. 
I think they condemn not the moderate use of such things, but they moderate superfluity.  Curi. 
No they affirm that God is worshipped nothing at all by such things. What? will you hear the true worship of God out of the gospel. 
Iho. 4.  The hour shall come (saith Christ) when you shall worship the father neither in the mountain, nor at Jerusalem, you worship you cannot tell what, we worship, for salvation cometh from the jews, but the hour shall come & is now when the true worshippers shall worship in spirit & truth, would god this thing chanced not both to thee, & thy sacrificers that Christ speaketh hear of the jews, that is they wots not what they worship, for seeing they bind the worshipping of god as they did to places, times, and set hours, I am afraid it may be applied against them, the which Christ applied unto the jews.  Aluta. 
But the jews, and the Christeanes be not a like, & that which is spoken of the jews can not be applied unto the Christianes'.  Curi. 
But what if they place the jews? that is if for inward worship, they follow carnal worship as the jews did, must they not be here reproved, and it is true that you say the jews and the Christianes' be not a like, for the jewish worshipping of God for the most part was carnal, whereas on the contrary Christians must pray & worship God in sprite & truth. The spirit for the most part in the scriptures is contrary to the flesh, hypocrisy to truth. Now seeing Christ taketh from the jews spirit, and truth, and giveth them to his Christianes', it appeareth that in that people was nothing but carnal worshipping and if you except a few, even were hypocrisy, or elis he would have said as the jews have prayed hitherto in spirit and truth, so my disciples shall pray here after, wherefore weet you now that they worship god aright, which fear him as the child the father, trust upon him, call upon him, cast on him all the care of this wretched life, the which worship afterwards foloith almost in deed to the poor  Aluta. 
As though god liked carnal things not the jewish ceremonies for the word knit with them and the commandment.  Curi. 
Yes they pleased god, but then only when faith was with them, for what so ever she doth must needs be acceptable unto god, because she always eyeth his word and commandment, but if there were no faith it is manifest that those sacrifices were hated of god, so much they were from pleasing of him, have not all the prophets in manner confessed this same? 
Psal. 50.  David's saying , if thou wouldest have had sacrifice I had given the it, for thou wilt not be delighted with hole brent offerings. The sacrifice to God is a lowly spirit, thou wilt not despise (oh God) a contrite and an humble heart. Moreover add hither that of Isaiah. 
Esa. 1.  Wherefore bring you to me the multitude of sacrifices, I am filled with the hole burnt offerings of your rams, and with the fat of your fatlings, and desired not the blood of your oxen, lambs and goats, when you came to see my face who required this of you to tread mine altars. You see how boldly the prophets reject the carnal worship commanded by the law. What think you they would say if they lived now, of our worshippings, which have not the words on their sides, and are men's mere dreams.  Aluta. 
what worship then alloweth he?  Curi. 
Although this thing were showed afore, and as it were by a lanise, in few words, yet out of the self same prophets, whom we said before set nought by this carnal worship, it shall be manifestly declared you. The psalm writer being about to show the true worshipping of God saith that he shall dwell in his tabernacle, 
Psal. 14.  which walketh without spot, and worketh justice.  Aluta. 
What calleth the prophet there to walk with out spot.  Curi. 
Who soever hath gotten a contrite spirit, and believeth surely upon Christ, walketh without spot, for she as Peter witnesseth in the acts, purifieth our hearts on that sort that we may be rightfully numbered among those, of whom it is spoken in an other place of the foresaid psalms, 
Psal. 112  blessed are the undefiled in the way, which walk in the law of the lord, for he feareth God truly, truly trusteth God, finally truly worshippeth God.  Aluta. 
What calleth he to work righteousness for I think the prophet discenteth not from himself, as which a little before ascribed (as you say) righteousness to faith, no saith the same consists by works. Hear I kill you with your own dart.  Curi. 
I said that to walk without spot is the same that to believe, because that faith only obtaineth the cleans of the heart for Christ's sake, that cleans I mean which is most fruitful of good works, he therefore worketh righteousness which by the outward innocency of life, and by doing good always to his nighbour declareth his faith openly, for that trust can not be true if it work not, and apply herself holy to her brethernes profits. Moreover seeing the scripture, requireth not only the righteousness of the heart, but also outward righteousness as a witness of faith, it is necessary that with inward cleans we couple outward, that is the works of love, & after this manner to walk with out spot must be applied to faith, to work righteousness to the outward commendation of love, 
Esa. 2,  what say you that Isaiah saith thes things be so, be ye washed saith he, be ye clean, take ye away the naughtiness of your endeavours from my sight, give over troubling, learn to do well, seek for judgement amend the troubled, judge the fatherless, help the widow, first of all the prophet commandeth that we become clean from the filth of our sins, and from all uncleanness. Then that we hinder no man, oppress no man, briefly that we be well and truly mine deo towards all men. The first pertaineth to faith, for we can not be washed from the accustomed filth of sin but by faith. The other to love, that the sense may be. This is the very and true worship of God, if a man fear God, trust of God, confess that Christ is verily in the father, and the father in Christ, call on God aright, thank god aright, and finally love his neighbour as him self,  Aluta. 
Why then do ye Lutherans, condemn all ceremonies, all outward worshipping of god?  Curi. 
Nothing less, so that they be taken only for an introduction, and fight not with the gospel. This is my mind that nothing ought to be in more estimation among us, then fear, faith, and love. After that once we have obtained these things we may give our judgement of the ceremonies not leaving the word, an inch besides this I disallow not in the church a decent use of clothes, vessels, and such other things so that we be not persuaded that we get god's favour by those things, if moreover there be some measure, for the apparel among the Canons is so tragical that when they come to sacrifice, a man would think they come to a stage. And although they be so far from faith, love, innocency of life, knowledge of the scriptures, as the North is from the South, yet they trusting upon thes their ceremonies, so despise, so contemn so excommunicate them that do other wise that no thing passeth it.  Aluta. 
They use to excommunicate heretics, sowers of dissension, and Lutherans else none. And why be you moved with this so greatly, seeing that all bishops, the Pope, and the Emperor, strike you with the same thondre bolt, if you will not be condemned, if you will not be excommunicated, if you will not be evil spoken of agree with the fathers, with the church, and hereafter undouptedly no manshall hiss at you.  Curi. 
Well this despising of other, this pride, this sickness of condemning other prove sufficiently what manner of worshipinge this of yours is, for hypocrisy maketh such despisers, such slanderers, as with whom is always pride, whereby she is proud, and looketh at her neighbour as creeping as it were on the ground in comparison of herself, that to be so, even that one Pharesey in the gospel the father of thy Canons, is able to prove, 
Luk. 15.  which was not content with full cheeks to vaunt his works, his goodness, his fasts, except he had despised with most devilish judgement, the sinner standing a far of. But true godliness doth far otherwise/ she, as she displayeth of her own works, & measureth the worship of God only by faith/ so she hath always the works of love, but chiefly modesty, whereby she submitteth her self to all men/ remembering that no work is acceptable unto god, if it be not seasoned with this as a sauce, according to that, I will mercy and not sacrifice. 
Math. 9  Go thy ways now and brag of thy sacrificers ceremonies.  Aluta. 
I know that they be good men whom you in mockage call sacrificers/ wherefore I will not be separated from them neither here nor in the world to come.  Curi. 
what hear I? a good man in deed/ will not you leave so holy a company of good men? Then truly you do them a pleasure in so doing especially if your wife be of the same mind/ but in earnest hither to I sought your health/ but because you resisted my warning stubbornly/ and as yet willest not come into the way I can be well contented that like company with like, far well.   

Of the honouring and calling upon saints. Sanderus. Glandorpius.  
How now Glandorpius?  Glan. 
Men can be at no rest.  S. 
As though I knew not that/ but I ask how you do.  G. 
As they which miserably spend all their time in the school.  S. 
yet you be lusty.  G. 
So so.  S. 
Chanced there any news here in mine absence?  G. 
Nothing which can delight you.  S. 
But I hard a late a very merry jest.  G. 
So it is commonly seen that they which go in to strange countries, come home again laden either with tales, or some pleasant histories. But what news hard you?  S. 
You will laugh when you hear them.  G. 
Then tell them.  S. 
A certain citizen of Gotinga supped with me eight days ago/ a witty man as far as I could comlecture of one meeting, and worthy to be trusted, for he had a sober look, he, after that we were set to our supper told us that saint Nicolas chapel which was not far from Gotinga was broken in the night time not many months ago: and all the gold and silver that the superstitious people had brought thither afore Luther's time/ was unchested and taken away.  G. 
you tell me the robbing of a church.  S. 
There when a certain cobbler heard that the thieves had taken their heels, and escaped luckily after they had worked their fact/ saith, why should I seek for help of this saint? we have believed hitherto that many by praying to Nicolas broke the prisons, and escaped the punishments that they deserved/ the which thing if it were not wrought by satins subtlety to destroy us with all/ how chanceth it that he which hath delivered many out of stinking prisons, and from punishments that they should have suffered could not look to himself. This man's saying (as the saying of an unlearned cobbler) was cetayned with laughter.  G. 
I know well enough you remembered them the common proverb/ many times a gardener speaketh true things.  S. 
I deny it not, but there was a certain other man present not known to this, a very pleasant tester. This man as though he would correct the other saith/ it is the gospel that he can not be Christ's disciple which forsaketh not all he hath and followeth him naked. Now saying riches have been hitherto the let that this wooden Nicolas could not follow Christ it is very like that he is not greatly offended that he being delivered of this unlucky burden may now freely and somewhat more readily follow Christ.  G. 
A merry man.  S. 
The third fellow this said evil gotten evil lost, was that substance/ said I then evil gotten/ beware you speak nothing foolishly against the saints/ which answered again I laugh not at saint Nicholas which peradventure was a good man/ and resteth in Abraham's bosom with the chosen/ but at disceiptfull Satan which hath deceived us so diversely. For I am not ignorant what resort of people was there afore time/ & how foully that same disceypfull spirit brought them from the true trust on Christ, to a most false opinion concerning the help of saints, which here lost not only their money, but also their souls. Howbeit I allow not the robbing of churches, for those goods might have been turned to good uses, but I abhor the fraud, guile, & deceit whereby they were gotten.  G. 
When you hard these things said you nothing?  S. 
After that I had spoken a few words I held my tongue/ for when I perceived that they were not greatly wise which began that pastime I thought it better to take pleasure of their talking by hearing, then to seem wise in a matter which every man thoroughly knew.  G. 
You did wisely, but yet these men spoke true, for I will speak as I think, this carnal worshipping of saints as I think is a thing very evil.  S. 
I deny it not/ for if a man will seek more earnestly the cause of this thing, he shall perceive that this superstition came and took his beginning of profane fables/ for as every country in times past had several Gods, have not so among us every city, every castle, every town, feigned themselves peculiar patrons? Christ in the mean time despised, or nought set by. And how imprudently, reverently I would have said, have our sacrificers trifled in their sermons of saint Antone, to whom also they have committed the defence of our city, peradventure because they would not trouble Christ with over much care, I will say nothing that our fathers erected and consecrated to every saint several churches.  G. 
These churches might have been suffered well enough, for as much as men now come together to hear the word in them, if there had been no false doctrine annyxed with them for remission of sins, righteousness, and life everlasting, were promised to them that bestowed any cost of them, & that with the great injury of Christ's merits.  S. 
As though these sumptuous buildings have any peculiar thing which the gentiles afore time performed not with more liberality. Knew not the Emperors of Rome in times passed in their temples if that either a soldier should be called home after that he had run away, or if their enemy should turn his back, or else if their enemy's army were holy destroyed?  G. 
But this is somewhat more intolerable, that to every saint they have attributed a several office/ as Roche to heal the pestilence, Barbara to mitigate the tooth ache/ George to defend a man in the wars/ Erasmus to give riches/ and this our Nicholas to deliver men out of prison, I will speak nothing of that great Poliphemus whom they made captain of laughter, witnessing in verses very foolish that the invention of that figure is more than foolish. How chanced it that we vouch saved the virgin Mary God's mother greater honour than Christ himself.  S. 
These in deed be intolerable, because they be not far from the manners of the Getiles, for the gentiles also assigned every god a several office. As to jupiter lightening, to juno mydwyfeship, to Venus' love, to Mars battle, to Neptune the seas, to Aesculapius' physic, to Saturn, and Ceres' husbandry, to vulcane the Frog/ and who can reckon all? But as yet there is an other thige behind, than which could nothing be iwented more dangerous, that is they have given the saints the honour of mediation, of mediation no, outward worship also/ for this error being once received destroyeth Christ'S priesthood, and office for ever.  G. 
I know that so great praises of saints are contugued with the great slander of Christ. For what is more unseemly than the servant to be set before the master, the creature to be preferred before the creator, and the scholar to be more esteemed than the master, but partly the contempt of scripture, and partly our sins brought this blindness in to the world, for after that the study of the holy scripture be gan to be despised it could not be but that many errors and those most pernicious should be sowed in the church, but thanks be to god which hath given us the light of the truth again, taking away the darkness of so great errors, for now neither thes which read the gospel, or hear it, take thes sanctes for mediators, but Christ himself. As to whom perteynith properly the honour of mediation, & to none else, 
1. Tim. 2.  whereof Paul saith on this manner, there is one mediator of god and man, they mean Christ jesus, which gave himself a redemption for all men.  S. 
Paul maketh well our mediator between god and us. That is jesus Christ, for when the law was taken away, the dignity of priesthood came to this one, it is meet, that we both acknowledge, and defend his office. The office I say of intercession, and pacifying god for us with his own blood. The priests which were in the old law were appointed to offer gifts and sacrifices both for themselves and for the people, whose priesthood death suffered not to be perpetual/ but christ as he had no need of any sacrifices for himself, even so he offered to God the father for the people, not those sacrifices commanded in the law and shadows of things to come but his own blood/ being made a priest not for a time but an everlasting priest after the order of Melchisedech. Then why should we acknowledge any other mediator?  G. 
I know not whether I read these things handled more cunningly in any place then in the epistle dedicated to the hebrews/ for compareth not the author of that epistle with a most Godly collation Christ's priesthood with the benefits/ wherefore I can not refrain but that I must city moche of it for the confirmation of those things which you now have said, for on this manner we read there in the seventh chapter. And they were made many priests because by death they were not suffered to continue/ but this because he continueth for ever, hath an everlasting priesthood, wherefore he can save for ever, them that come to God by him, always being to make intercession for us/ for it was meet that we should have such a holy bishop, harmless undefiled, separated from sinners, and higher than heaven, whithe needeth not daily as yonder high priests to offer first for his own sins and then for the people/ for that he did when he offered up himself once for all. I pray you what could be said more plainly both of Christ's office and his priesthood. first he maketh the priesthood of the law for a time, but Christ's priesthood for ever. Then he saith that we be so saved by Christ if by him we go unto God, finally he describeth us an high priest holy and harmless, & which offered not to God the father for himself, but for us, not a sacrifice commanded by the law but his own self. I think verily that they which hear or read these things, and are not feared from the calling upon saints shall scarcely have any part in the kingdom of God.  S. 
I think that that in Johan's gospel belongeth hither. 
joh. 14.  Christ calleth himself a way whereby it is gone unto the father. Also that as often as Paul saith the way to the father is open for us by Christ only.  G. 
So it is, and therefore before all things we have need that Christ's glory here be confirmed, moreover when that it is confirmed, them we must see that the saints be not deprived of their praises. And truly for my part I know that Christ only forgiveth sins, giveth righteousness, and giveth everlasting life. For that cause he only is to be called upon in all necessities/ for so it shall come to pass that saying he is given us of the father in the stead of a patron, mediator and an atonementmaker, he will help us so much the more diligently, these (I say) I know, And this notwithstanding I can not abide the unwise communication of certain, which when they hear that holy men or saints are deed, and rest in abraham's bobosome despise them straight way so speaking of them that if they were ruffians, they could speak no more irreverently of them.  S. 
Plainly you be of my judgement, for although they must neither be worshipped nor called upon neither taken for mediators yet we must speak reverently of them, and god must most honourably be praised in them the which thing as I heard a late of a certain preacher is two manner of ways.  G. 
I look what you will say of that thing.  S. 
First of all the examples of god's goodness & clementy are to be known, and marked in them said he, because that all before the pardonig of sin and imputing of righteousness, lacked grace, as Paul said, god shut all men under sin that he might take petty of all men for to have marked this well, is to have learned the way of justifying. No saith he here we be warned how they were saved by the free goodness of the lord, and are freely received in to everlasting blessedness by Christ, so we also if we acknowledge our sins, & trust on Christ, in all points shall be saved. As for an example. When I heard the heinous faule of Peter, and his fire receiving of him again conceive I not hear a certain trust, that he will save me as well as Peter, after that I am faulen, and come in to the way again, and when I consider the hatred, that Paul had agayneste the Christians, and again his turning what else am I taught then that I, when I am warned if I repent shall be partaker of the same grace. Moreover there is no fault so heinous, but if it be acknouleged shall be pardoned, whereof Paul speaketh on this manner. 
〈…〉.  A sure saying and worthy whom by all means we may embrace, that Christ came in to the world to save sinners. Of whom I am the chief, but I therefore have gotten mercy, that in me first Christ jesus might show all gentleness, to give an example unto them which should believe on eveclasting life in him. It is manifest (saith he) by the words of Paul, that to have marked on this manner, is a worship most attemptable unto saints, which would that the be'st part of this praise should not redound unto them but unto God the author of their health.  G. 
Peradventure this the psalm writer meaned when he said, praise ye the lord in his saints. Also when Paul rejoiced that God was glorified in hi.  G. 
there is (saith he) an other worshipping of saints as worthy to be known and marked/ that is when we set before our eyes their faith, love, hope, life, manners, and conversation, and follow the same/ for although they both lived in the flesh and committed some times by the weakness of the flesh such as ought not to have been done, yet it can not be denied but that they did many things well which a man may safely follow. We read that they were full of many good works, that is the exercise of charity, the which when we hear let us remember that by those examples we also are provoked to love. We read they prayed incessantly/ they tamed their flesh by moche watching and praying, took adversity patiently, and despised at no time that which pertained to God's glory and the wealth of their brethren. Although which things when we read them or hear them read let us also persuade ourselves that they belong unto us. And the diligent keeping and following of these works is worship so acceptable unto saints, that Paul also said be ye the followers of me, 
1. Cor. 1.  as I am of Christ Saints know not nor require any other worshypers, any other worshipping, any other invocations in their honour.  G. 
I remember an excellent sentence of Chrisostome concerning that matter, and when all they ought to know perfectly which set more by saints then by Christ, the words be these, let him that marveleth at the saints by a religious love, let him that praiseth often the glories of the righteous follow their holy manners and righteousness, because whom the merit of any saint doth delight, like diligens ought to delight him concerning the worshipping of God, wherefore either he ought to follow them if he praise them, or ought not to praise them if he refuse to follow them, that he which marveleth at saints merits, may himself become marvelous in holiness of life. What could have been spoken more Godly of the worshipping of saints, and more meet for the confirmate of the saying of that preacher, he maketh no mention of calling upon them, of worshypenge them, of making intercession unto them, being content to call them to the desire of a purer life as was in the saint. And what mean certain unlearned men to teach so earnestly the calling upon saints saying Iohn refused the honour dew to Messiah? Peter would not abide to be worshipped of Cornelius. Barnabas and Paul would that in no case Godly honour should be given them at Listra. And is it like that the saints are otherwise minded now being deed than they were in their lives time.  S. 
No Gregory some what a far from good learning calleth the life of saints a lively lesson, meanig in mine opinion that what so ever good the saints have done is to be followed, good I say for that which dissenteth from the word of god can not be caulede good, what need we many words, we shall honour saints so aright if as they endeavoured to please god by their faith, and their brethren by love, so if we trust in Christ and go about to please every man by charity.  G. 
God grant that we may do that lustily. But what shall we do now? George Curio Bartram Danus, & Henry winckell with many other dine this day with our friend Garolicius, we will come to the feast unbidden.  S. 
I am content.   

Christian freedom. Philostatius. Vegetius.  
IN Terence one is angry rightfully, that it is unjustly provided that the poor must always give some what unto the rich. For what could have been spoken more truly of me, and such as I am, I speak nothing of the tithes, I speak nothing of the annual revenues, I speak nothing of the payments, I speak nothing of the tributes, and all the common burdens, for these although they be more heavy than reason requireth, yet if no other burden were laid on our necks it were tolerable. But the pensions that we pay yearly to the knave monks and priests, I am in doubt whether they may be suffered any longer.  V 
What is the matter that he murmurith on that manner with himself? with whom is he angry? I will go and speak unto him, god save you Philostatius.  P. 
And god save you also Vegetius, you come in good time, and I would that none else should have come.  V 
Why so.?  P. 
That I may cast mine anger upon you wherewith I have been chaffed.  V 
On me? wherefore? what have I done? what have I desserued?  P 
I think you know well enough how many bushels of words you have spent in your sermons concerning christian liberty.  V 
I grant that I taugth Christian liberty/ but what then?  P. 
And yet nevertheless the priests and brainless company of shavelings suck up our goods. Even this day hath tyrannously that same gross steward of S, benets required I can not tell what revenues of my father.  V 
If you will be free from such bordens, cover your pate with a cowl.  P. 
What? in an earnest matter mock you your old scholar, and friend? My question to you is of liberty.  V 
Of liberty? then what hath liberty to do with those revenues, that you pay to monks? it is more precious, than which ought to be mingled with those things which are brickle, and endure but for a time.  P. 
Then if I be not frewhie teach & preach you liberty on that manner, must we so be deceived?  V 
You take liberty other wise than it is taught by us/ for they that be free are not free on the sort in the Christenty, that every thing is lawful that they will, but a christian rather taketh liberty so that he being delivered from sin and the curse of the law, remembrith now that he is become every man's servant.  P. 
What may I be a servant both & a free man? it is not like, in so m●…e that the word meaneth some other thing far from that.  V 
We use not to speak of that liberty, whereby the people think it is lawful to do evil, and to be disobedient, it is an other manner of thing as I said afore to be free in the christian pael.  P. 
Then how used the old men this word liberty? Were not the cities of Grecia called free because they were free from kings exactions?.  V 
Be it they were as free as could be from kings exactions, yet they lived after their own laws, as at this present many cities are caused so, not be cause it is lawful to do in them what every man will, but because they live under there own laws/ now to whom I pray you do the laws permit to do every thing? but go to, let us see how Tully used this word, what is liberty saith he/ power to live as thou wilt. Then who liveth as he will, but he that followeth good things, which is glad to do his duty, which hath considered and provided how to live, which obeyeth the laws not for fear, but fulfilleth and keepeth them because he judgeth that to be most profitable. Add hither that of Socrates, who being asked whether he had gotten any profit of the study of Philosophy, answered that I may know how to be free, meaning from evil desires, whom a good mind must not serve.  P. 
Your saying cometh to this end to make me bond, & free, although there be not so great distance between heaven & earth as theridamas is betwenene freedom and bondage.  V 
I know that among the Romans the state, of a free man and a bond man were diverse, but we speak of thes things christianly, with whom they be so conjoined that they can not be separated.  P. 
you plainly make me to doubt, how thes can be true/ & first of all declare wherein Christian liberty consisteth.  V 
Liberty among christian men is nothing else, then to be delivered from sin, from the curse of the law from death, from Satan, and from hell, and that trely for christis sake.  P. 
Here is not one word concerning exactions?  V 
Not one, for this freedom is the freedom of the spirit, & conscience, and can not be wrested to civil exactions/ in so much that if it be wrested thither it can not be called liberty. And think you it but a trifle to be free from the accusement of sin, and condemnement of the law? I verily can not tell whether a greater liberty, can come to any man, as the which maketh us lords of all things for Christis sake. Nowhat should it profit us to be free from certain burdens for a time if we should continuewe the servants of unrighteousness. Nether the common saying is foolish altogether, he is noughtily made fire on whom, the 〈◊〉 hath power.  P. 
yet I heard a certain man affirming in a pul●●● as well the outward liberty, as the liberty of the conscience, & 〈◊〉, that I may say nothing of that which I have hard in the open lectours.  V 
That division well handled and understood aright hath no danger. But here you must take heed lest whiles we teach a certain outward kind of liberty, you give occasion for the flesh to sin/ 
〈…〉  for the Apostle said not without a cause brethren you be called to liberty/ so that you give not your liberty an occasion unto the flesh.  P. 
Why then put you not a difference between both the kinds of liberty?  V 
We touched even now the inward and spiritual and the scripture for the most part, speakith of that/ as often as it maketh mention of liberty/ hither perteinith that in john/ if the son shall deliver you, 
john. 8.  ye be free in deed, and the truth shall deliver you/ there was a contention between Christ and the jews, the jews dreaming of a certain corporal liberty, and Christ calling them by all ways to an inward and a spiritual as the which consisteth in the forgiveness of sins, in the giving of the holy ghost, in the exchange of living, finally in the fulfilling of the commandments willingly. Upon this Paul saith also, where the spirit of the lord is, there is liberty/ the Apostle grantith that there is a certain liberty, but of the spirit of the heart of the conscience, and which can be taken by no means for the delivering from civil burdens.  P. 
And yet you confessed a certain kind of outward liberty.  V 
I deny it not.  P. 
where in consisteth that same?  V 
That we may know that we are delivered from the part of the law, which containeth the Jewish ceremonies and judgements/ for so we be free that there it is permitted us to use other ceremonies, especially such as be not against the gospel, also other laws after that god allowed the Gentiles sword.  P. 
What? are we not delivered from all the law? 
Gala. 4.  why saith Paul, after that the fullness of the time came, god sent his son made of a woman, made under the law, that he might redeem them, wihch were under the law. I think he speaketh here ingenerally of all the law.  V 
Concerning our justification we be delivered from all the law, even from the ten commandments as which threaten most of all damnation unless they be kept/ for justification cometh not by fulfilling of the ten commandments but of gods mere ientlenes, which he gave to the world by Christ. And as far as we lay hold by faith upon that goodness, so far we be justified/ but concerning obedience, we be so delivered from the ten commandments, that if they be not kept we can not be called christians, 
Mat. 19  as Christ sayeth also if thou wilt go to life keep the commandments/ yet here there is one affection of the good man, an other of the hypocrite/ they which are good men in deed do willingly, freely merely & finally for no fear of punishment, that which the law prescribith & appointeth, taking thes works for nothing else then the fruits of faith, but hypocrites what so ever they do of the law, do it for aface, ascribing thes works notwithstanding to their justification.  P. 
Thes peradventure be true, but if it be lawful to use other ceremonies, that is invented by man, now again a new, you will make us subject to man's traditions and that against the mind of saint Paul/ whose words be thes/ ye be bought with a price, 
Cor. 7.  be ye not made the servants of men.  V 
There be certain rude feloes which when they hear mention of liberty in sermons, straightways with out judgement despise all manners, laws, & honesty. As though men's life could be without laws/ but these defilers of the Israelites tents must not in this matter be borne with, wherefore we have need here in these things of great wisdom, great judgement, finally of great caution, that we do nothing otherwise than it becometh christians/ for what do these laws hurt the church if they be not against the word/ verily there be some constitutions both fighting manifestly with the word of God, laying snares for our consciences/ as priests singleness, monkish vows, selling of masses, and a thousand such other/ from these we be free because they fight with the word of God. And here the authority of them which wylseme heads of the church bind no man, in so much that it is boldly to be despised, if they will remit nothing of their tyranny, as in the acts when the apostles were forbidden to preach, not only despised their commandment but also continued to preach most boldly the death and resurrection of Christ, whereby health came to the world, in so much that by whips they could not be driven from their will.  P. 
I commend this contempt.  V 
There be other constitutions commanding of things indifferent/ those may be despised, and kept partly for charity's sake, & partly for the common peace.  P. 
Hear I look whether you will say any thing that shall please me/ but hoo, when must such traditions be broken or kept?  V 
if they shall neither be taken for the worship of God, nor have nothing a do with justification, they must be kept both for the common ease and also for a good order, whereunto the youth from their cradles must be used/ according to that, 
1. Cor. 14. Gal. 3.  Among you let all things be done in a good order, also that the law is a school master to Christ. Add hither the way of offension, which we must regard by all means possible/ for although these indifferent things have liberty adjoined with them/ yet must we to the uttermost of our power endeavour that that which we do be not done to the offence of our weak brother. As Paul suffered Timothe to be circumcided for certain weak men's causes, whereas he would not suffer Titus to be circumcided, of whom many required circumcision as necessary for salvation. And who knoweth not that common saying of Paul. 
1. Cor. 1●  All things be lawful for me, but all things be not profitable, but if they shall be numbered among them which are both necessary for salvation, and pertain to the worship of God they must then be despised, and the liberty which Christ hath given us must be defended/ for the lord spoke not with out a cause by the prophet/ they worship me in vain, 
Eze. 20. Mat. 16.  by men's commandments.  P. 
Extendeth our liberty any further? I have hitherto thought that they which were taken in to liberty by Christ, were delivered from pensions, and payments.  V 
In this matter you were amiss, for be it that the children of the kingdom be most free, yet for love, and for escheving of offension they submit themselves to common burdens and that by Christ's example, whom we read with Peter gave a groat to them that were receivers among the Caphernaites, and this love although I be free maketh me all men's servant, for faith maketh a man free, but love vonde, freedom pertaineth to the soul, bondage to the body. They be free whose sins are pardoned for Christ's sake, they are bond which for Christ's sake are equally in all men's danger. So Paul although he was free, yet acknowledged himself to be all men's servant. When as love can not be separated from saith, nor heat from fire, so can not bondage be severed from christian liberty, bondage I mean which always serveth her brother's commodity. But Philostatius why hunt you after so carefully this outward, no rather this carnal liberty, saying the holy scripture neither teacheth it, neither any man proved luckily which at any time stumbled in this matter. This I am able to prove by many examples of the old men if we had not late examples/ for as yet Muntzers endeavours be not forgotten/ he also was of the mind that he thought the holy scripture did teach the liberty of the flesh, wherein when he was a preacher to much diligent it came to pass that he destroyed not himself only but also a great number of uplandyshmen with him. Had it not been better for him here to have been content with the liberty of the soul, then by seeking the fleshly to cast him into so great dangers both of body and soul/ worked he not here himself a displeasure? Add hither the example of the monasteries very unserable, but where in the fury of soldiers committed nothing otherwise then was deserved/ by sedition they put the aldermen out of their places, they cast many good men out of the city, they took away other men's goods, finally occupied the sword neither commanded, nor called of God, wherein when they were warned of certain princes, and confederated cities in vain, neither any man by such admonitions was moved to repentance, at the lyngthe were thy punished for there noughtiness.  P. 
But I hear say that Monasterians were destroyed not for the denying of pensions, but because they were anabaptists.  V 
You err nothing at all, so that you know the sect of anabaptists hath sedition joined with it/ for what sought thes mad men else, but the destruction of all things, and the ruin of be'st things. They call it a restoryuge they truly will restore all things which be decayed but peradventure on the same sort as Muntzer made the uplandish men free/ the which when he craked that he would shake of our necks the noble men's yoke, not only lost his labour in a thing seditious and nothing godly, but also doublid the self same yoke.  P. 
What then shall I do seeing the matter is so.  V 
Meddle not with thes destroyers of churches, and troublers of the common weal. And seeing that in this life we can not be with out thes comomburdens, neither we ought for god hath not with out acause allowed officers & the civil way to live, we must endeavour that we obey those things that pertain to the common tranquillity and that not only for necessity, but also for conscience. Thou shalt pay thy tithes of thine own accord, thy yearly pensious of thine own accord, thy tribute of thine own accord, and that to whom the magistrates command the. What need you to care what they be that receive them, so you do the duty of a Christian, and of a good man, for this above all things endeyvore, that for as much as by nature we are desirous of liberty, thou mayest attain that liberty, which is in danger of no faults no desires, no noughty affections, and which may remember that for this cause she is delivered from sin, to th'intent she may live only to righteousness and to her neighbour/ which kind of liberty Angustine speakith on this manner/ whom true liberty delighteth, let him desire to be free from the love of things mutable/ & whom it delighteth to reign let him be subject to the only god the raigner over all/ by loving him more than himself/ for so it shall come to pass that which you would have done afore against your will and unwillingly, ye shall do it willingly and merely.  P. 
Go to, if it be so I will vainquish myself and diligently do that you exhort me. Look that you tell me of it if I do any thyuge contrary to my outie.  V 
if you will be taught and follow me when I teach you, I will easily bring it about that you go not out of the way, for I know what is my duty in that matter. On the contrary party you must also remember your duty, will you any thing else.  P. 
No forsooth, but that you never do any worse, than I would myself to do.   

¶ printed at Cantorbury by I Mychell. For E. Campion.