A weighing and considering of the INTERIM by the honourworthy and highly learned PHILIP MELANCTHON.  
Translated into english by John Rogers. 1548.   

To the Reader.  
BEcause I with great grief have now often heard, (most dear Reader) that the highly learned and no less godly, gentle and loving man Philip Melancthon is highly belied, in that a great sort openly say that he hath denied the truth, or (that I may use their own words) recanted (which thing they say only to hinder the furtherance of God's truth) I could do no less, but turn into our english speech, and also put out, this little treatise of his: not so much for the defence of his most named and known fames sake (which he hath yet hitherto kept undefiled, so that even the greatest enemies of the gospel neither could nor have said otherwise of him) as for the counforting of many godly and christian hearts, which have, been not a little dismayed and discouraged thorough such lies. And verily not without a cause, for his denying would do more harm to the truth in these last and most perilous times, than any tongue or pen can express. And God of his goodness, bountiful mercy, and great power, grant that that never chance. At this time also, thanks be to god therefore, he hath not only not denied the truth, but also after his old accustomed christian manner, plainly confessed and acknowledged it: which thing this his answer to the Interim, enough witnesseth.  
And although this his writing be short, and answer not to all the points of the Interim (for that would ask great labour, and long time) yet it plainly answereth to the greatest misuses and to the very sinews of the Rome bushops most tryannouse kingdom contained in that book.  
He also showeth tokens enough in the book, that he will at leisure largelier write upon many points thereof. I received also a letter with this treatise, from another godly and learned man, wherein is written, that other and divers learned men in Dutchlande, be in hand to show their meaning in writing, as touching the same, so that we may be of much better comfort than our papists would gladly see, yea then many of the good and faithful christian be, that that Interim will be withstanded, & not so soon and easily received as the papistes hope, & many christian fear. This I say chiefly caused me to put out this little book, at this time.  
But for that there be haply many that know not what that Interim meaneth, for some. have not seen it, and some have not hard of it, ye and the most understand not the word, as they that understand no Latin, or not very well, need driveth me to show both what it is, and also the meaning of the word. Interim is a book which was at the Emperors Majesties commaundemet, printed and put forth about the beginning of June in this year of our saviours birth. 1548. wherein is commanded that all the Cities in Dutchlande that have received the word of God and made a change of Ceremonies according to the word, shall reform their Churches again and turn to the old popish ordinances, as a dog doth to that he hath spewed out, or a washen swine to the mire.  
Thus have ye hard what it is. Now hear what the word signifieth or betokeneth.  
Interim is as much to say, as in the mean season, or, in the mean while. And therefore have they christened the child and given him this name, because they will that we keep all the things commanded and contained in that book, in the mean while from this highedutche parliament holden at Auszburg till there be a general council holden. There they think, (but God sitteth above in heaven, and thinketh haply otherwise) to make the matter worse. For because it had been an hasty work to have changed all things at once, they of their great (I had almost said) grievous and merciless mercy have borne with us in two things, that is to say, in y●▪ Marriage of priests, & receiving of the communion in both the kinds. But how long? Forsooth Interim, that is, in the mean while till the General Council come. And think then to bear no longer with us, no nor with Christ himself, for than they think to be so strong, that neither christ himself nor all that will abide by him, shall be able to withstand them. This is the meaning of the word in english.  
Unto this Interim and the meaning thereof hath thabove named Phil. Melancthon answered, and written this present treatise, & showeth to what things a christian man may agree, & which things may be changed, & which not: in which treatise the reader shall well perceive, that he neither hath denied the truth that he hath thus long taught and acknowledged, nor yet thinketh to do: which virtue and high gift of God, the almighty father of our lord Jesus Christ increase in him and all the christian to the honour & glory of his holy name, increase of his knowledge, and saving of many souls Amen.  
At London in Edward whitchurch house by John Rogers. 1. Augusti. 1548   

The answer of. Ph. Me. to the Interim.  
THe Prologue newly made to the book Interim, was not brought unto us, & therefore can we make no mention thereof at this time: but we perceive that it is a very grievous, heavy and perlouse writing, if this be the meaning thereof, that they condemn our Churches, and that the receiving of this book should be an acknoweledging as it were, that our churches have hitherto taught wrongfully, and begun a selfwilly dissension and division. Therefore is it needful that all the men of understanding in our Churches answer thereto, for if we should now ourselves deny the known and acknowledged truth, & bind ourselves to the persecution of the same truth, that were a blaspheming of God, which should never be forgiven, from which God graciously defend us. And although war and destruction be threatened us, yet must we set more by God's word, and not deny the known truth.  
secondarily the learning of the son of God and of the forgiveness of sins, is also the special Counsel of God, which God of his unspeakable mercy hath declared and opened, and will that all men help to uphold the same learning, to th'intent that they may pray unto him aright & obtain salvation.  
Now hath the devil always sought many crafts and wiles from Adam's time hitherto, to quench out this learning, or to darken it, as thensamples fearfully declare.  
Therefore ought we diligently to take heed, that we be not drawn from true & right learning, as God often warneth and exhorteth us.  
THIRDLy let men also consider, if false learning and Idolalatrye should be again brought in and be gone in our Churches, how great an offence and slander should be occasioned therein: for there would many Godly men and women fall into great heaviness & grief, and the true prayer and calling upon God should be hindered.  
For these great and weighty causes, must we take good heed, what we conclude in this matter.  
We strive not of our own frowardness, heeddynesse or pride, as some men lay to our charges. God which knoweth all men's hearts, wotteth how gladly we would see and have peace ourselves with all our hearts:  
But this earnest and strong commandment, that we shall not forsake nor persecute the known learning of the truth, driveth and thrus●heth us to the defence of the true learning which is preached in our Churhes: And as for the peril we will put & commit to God.  
AND in asmuch as we now see and feel by the very deed itself that the bishops and their partakers will receive no agreement: and that the discord of the learning and certain ceremonies will nevertheless abide, and that they will make or order no priests for us: it were better that we in deed keep caulmnesse, quietness, and peace, in our churches, and begin not unquietness, discord, debate and offfence among ourselves.  
For this * book will surely not be received in many Countries 
●nder●…, Inte●…  and Cities.  
But for as much as the articles in the Book be divers, some be right and some be unright, some speak of the chief articles of the belief which all men must know and understand, and some of other matters which are not so needful to be known: we will orderly declare our obedient meaning, and that that is right will we not casunniose & sophistice strive against, but plainly and singely acknowledge it, and again that that is unright will we not allow.  
THE beginning of the book, as touching the creation and fall of man, the original or byrthsinne, and the redemption or ransoming through Christ, is right and unfautye. But afterward in the fourth leaf, in the title of Justification or rightwessemaking is this fault, that the Book plainly saith: that we be justified or made rightwesse through love, and the same meaning is also afterward rehearsed and declared that it may surely be understanded thereby, that that book is not agreeable with the true learnig which is through gods grace preached in our Churches, that a man is made rightwesse before God, and pleaseth him, for ourlorde Christ's sake through belief.  
And although the book say in some places, that a man cometh to rightwesenes through belief, yet is this the meaning of the book, that the belief is but a making ready before, and that afterward a man is made rightwesse through love, as the book also plainly sayeth, that a man is afterward verily made rightwesse through love.  
And to declare itself playnelyer it saith, that there is yet a true belief in a man, although he live with an evil conscience, and have not love: And also that a man is an inheriter of everlasting life, through love.  
So that this is in very deed the whole meaning, that a man is rightwesse, that is, pleaseth God, through love and works, as the monks and freers taught long a gone. And the needful learning of belief is not spoken of, which is this, although love and a good conscience must be in us, yet are we before God rightwesse, that is, we please him through our Saviour christ and for his sake, through the trust that we have in him & not because of our pureness or cleanness. This Article is through God's grace so declared expounded and set out in our churches, that we doubt not, but there are very many men which understand it right well, and can also well judge the book.  
We acknowledge and teach also and that diligently and truly, that repentance & sorowfulness or grief of heart, conversion or turning again to God; love, a good purpose to amend, and a good conscience, must be in the heart, and that this saying must abide true. Qui non diligit, manet in morte. He that loveth not, abideth in death.  
There must many needful virtues be together, belief, love, hope, a good conscience, a good purpose. &c: as this thing is through God's grace plenteously preached in our churches.  
But yet over & above these virtues must the trust in the son of God be there, as is afore said, & it must alwaise overshadow tother virtues for almaner of virtues be weak in us, & there abideth yet much uncleanness in man's heart in this life  
Therefore must we cleave and stick to the mediator, and seek grace and favour through him, for so speaketh the psalm, Before the is no man living rightwes. And Da. 9 saith, hear us not because of our righteousness, but because of thy mercy, for the lords sake.  
And so shall we come before God and bring this trust in the son of God with us, and know, that although love and other virtues be, and must be in us: that they yet be to weak, and that the trust in, to, and upon the son of God, must stand sure, unstirrable and unoverthrowable, and do that that is done to our rightwesmaking.  
And if we speak of the righteousness poured into us of God (as they call it) we may not leave out this belief and living trust, for it is one of the high and needful virtues: Ye this trust wakeneth up counforth, love, prayer or calling upon God, and life in the heart, as is written. Gall. 2. That I now live, I live through the belief in the son of God: And love and counforth cannot be or abide in the heart, if this belief and this trust go not before.  
So that this is spoken without consideration in the book, the we befirst made ryghtwesse indeed through love, whereas yet this righteousness, that God is merciful unto us for the mediators sake, and that the mediator covereth & hideth our weakness, ought much more and highlyet to be looked to and esteemed, than our own love.  
And when we be in need, and in earnest prayer or calling upon God, we seek not love and our own cleanness, but be much more afeared and shrink for our wretchedness and sins: and must seek comfort at the only peacemaker, which God of his great mercy and wonderful wisdom hath appointed us. Thereof speaketh Paul. Justificati fide pacem habemus, after we be made rightwesse through belief, we have peace or are at peace.  
And that this is the unchangeable voice & meaning of the gospel in the Church of god from Adam's time hitherto, that is plain in the holy Scripture, and s. Paul setteth Abraham's example before our eyes, and declareth this saying: Abraham believed God, and that was counted unto him for righteousness. That is, although Abraham had great and high virtues yet was this his rightwesnesse before God, and he pleased him, because he believed that God would be gracious and favourable to him according as his promise sounded.  
And although this understanding of the promise be oft at all ages and times darkened, yet hath it abiden and abideth among the understanding and perceiving christian always, as every godly christian man's own experience that hath understanding, showeth.  
Therefore is this one fault in the Book, that it sayeth, love is true righteousness, and feigneth that belief is but a knowledge, such a one as is in the devils.  
And saith further, that a man is an inheritor of everlasting life, because he hath love, and so seedeth us to our own works and speaketh nothing of this comfort, that we shall believe, that God surely receiveth all those to everlasting life that turn again and amend, and trust upon the son of god, through such belief.  
But that some say, that we understand not the book, this we let them judge, that will hereafter largelier writ thereupon, if it come abroad and show his head.  
And although men would suttely and wylily excuse it, and gether the points therein contained here and there together, so is it yet against itself.  
For as much then as this Article, how a man is rightwes before god and pleaseth god, must be known to all men, that the right honour may be given to the son of God, and that men may have right true comfort, must all men both the learned and the unlearned help to keep the godly learning of the gospel pure clean and undarkned. Therefore can we not council that any man receive the book in this point.  
And in asmuch as it is plain that no creature neither in heaven or earth ought to change the unchangeable council of God opened in the gospel: we will through God's grace, also from henceforth truly teach the learning of belief & good works, as we have now many years preached and taught it in these churches, for it is so set out in the scripture of God.  

OF THE CHURCH and bishops.  
FROM the eleventh leaf until the eighteenth is said, what the Church of God is, & of the order and power of the Bushops, & there be many points patched in, which will and rightfully may be spoken against and withstanded of godly and learned men.  
But in as much as these sayings, almost to the end of the article, be general, moche containing, doubtful and hasty sayings, we will not counsel that our most gracious 
* Unde●stande, b●cause y● layman can n●… so well answer to these ma●ters of Bishops' powers whi●● be craftel set out in book: He must be b●ter learn them that lord● commonly 〈◊〉 that shall sto● their mo●thes.  Prince meddle moche in this Article. It is truth that the church is a congregation or company gathered together of the right believing, and that no man shall divide and dissever himself from the Church. But than is this the question, which be those right believing?  
And because the dissevering and parting from the church is made an heavy and high fault (to our despise and shame, be ye sure) is this our answer for need thereagainst, which the book itself acknowledgeth, that the teachers must find fault with false learning, and false Godsseruyces. Now if the withstanders of the truth will not give place, and that so discord and debate follow thereupon, so be the pesecuters of the truth, & specially in needy weighty matters, fauty before God, and not the poare Godly people that preach or receive the truth. This is plain, and the saying of S. Paul is known to many. If an Angel in heaven preach any other gospel, hold him accursed. But that there be many great errors and mysuses defended of the Rome bishop and his, now at this time, that is plain: And the book itself hath found fault at some errors, which yet the Counsels holden at Trident and Bono●y have strengthened.  
Let this be enough for the excuse of our churches at this time  
We beseech also our most gracious Prince and his praise worthy land, that if the bishops will have us to be obedient to them, that that may be done with this condition and after this fashion, that they persecute not the truth, and set not up again ungodly ceremonies in the land.  
Furthermore, this must also be showed, need driving us thereto: Although we will charge no man to take in hand all these dispurations which stick in this article, for they be not all a like needful, and some things there be whereto the sure and steadfast witnesses of the old church be needful, which every man can not seek out, and we keep this labour for ourself & some other: the every man make his own christian & profitabe acknowledging & declaration for himself uponhiss own jeopardy as touching these & other matters: for that that the book saith in this point of the Counsels and de potestate Interpretationis, that is, of the power to expound the Scripture, there are many things to be spoken of.  
God hath graciously opened his mind and will, those must we hear and receive, and not, as in worldly kingdoms, give one certain person power to make expositions at his pleasure.   

Of the sacraments.  
OF christening there is no strife, and our churches have christianly and with profit striven as touching the chrystening of children, and other articles belonging thereto: and showed good and sure ground against many errors of the anabaptists or Againechristeners or twisechristeners, & this our labour hath profitably helped to the declaring of many articles.   

Of Confirmation and anoyn▪ thing.  
OF these things I council also that we strive not, but so much as belongeth to the calling upon or praying unto saints, whereof we will hereafter speak. And although it displease us that men so praise both these works, Confirmation, & anointing, that they make them like tother Sacraments, & bind the working of the holy ghost thereto, whereas it is yet plain, that they be so painted out but for a show: yet will we not at this time dispute thereof, and commit it also to every man's own acknowledging.  
But we cannot agree unto this blaspheming of God, that men should charge our priests to receive and reach out such Anoyntinges and ungodly consecrations, whereof they falsely crack and boast in Póntificalibꝭ & Agenden, the the holy ghost, forgiveness of sins, & other gifts of god and defence against the devil, is given thereby, and that they should serve for the health of body and soul. etc.   

Of Repentance.  
ALL men of understanding know that before these our days the Monks & Freers learning in this Article of Repentance was full of great errors & blindness. They could show no sure counforth, ye they taught rather thereagainst, that we should always abide in doubt of the forgiveness of sins. They have also loaded the consciences with thpossible telling of our sins, and afterward with the errors of Satisfactions, with pardons and many superstitions and misbelefes.  
These self same errors and mysuses did first raise this strife of the learning. For Godly preachers which were men of understanding must needs find fault at such errors and blaspheinyes of God.  
And the learning of Repentance is through god's grace so well and surely declared, that all men of understanding, acknowledge that the same christian declaration taught in our churches is right true and counfortable, and also profitable to the right praying and calling unto god, and to the knowledge of the gospel.   

OF CONFESSION.  
COnfession is also diligently kept in our Churches with a good exposition thereof, that the absolution shall be sought therein, for we judge that the privy absolution is needful to be kept, for great and weighty causes, in asmuch as it is a witness, that there is forgiveness of sins in the Church, and that they that be fallen after their christening may be again received. It is also very good that there be some certain acknowledging and pulling down or lowliness of the heart, so that they that desire absolution show themselves repentant and sorrowful, and acknowledge that they be sinners and trespacers' before God.  
But yet we will not load the consciences with this perlouse and unneadful burden, that they should think it were needful to tell all and every of the sins that they have done.  
And forasmuch as this Article belongeth to all men's consciences, we counsel not that all men agree to this point.   

OF satisfaction.  
OF Satisfaccionis much easilier and Jentlyer spoken in the book, then before times in the learning of the monks and Freers. But the sayings contain many things in them which have need of much declaring. Therefore we also commit this article to every man's own declaration and acknowledging.   

OF THE SACRAment of Christ's body and blood.  
In this matter are not our Churches against the book: But if there be any further declaration demanded of any man as touching this Article, him we suffer to speak thereof through his own confession and acknowledging.   

OF making or anointing of priests.  
It displeaseth not us, that this is reckoned in the number of the Sacraments, if it be right and Chrystenly kept and holden: And we wish that it might be so kept in all manner of lands & countries with great diligence that it were not only a ceremony or a dysguysing & play, but that they that be ordained be well heard and instruct or taught, and that there were an earnest commandment given with the ceremony, and also that there were afterward diligent heed taken to the learning and to the manners of the priests.   

OF MARRIAGE.  
This article is needful, that in the dyvorcing of the faultless person, the second marriage be granted.  
Therefore is that point in the book as touching this matter, that there may no further dyvorcement be made then from bed and board, not to be agreed unto.   

OF THE MASS.  
The book acknoweledgeth, that the Mass deserveth not forgiveness of sins. That is true. But that they afterward further allege sayings out of the old & new teachers as touching the oblation & offering to strengthen their privy Mass, those be sayings that contain many things in them, and it were very easy to show good sure ground out of. S. Austen and other thereagainst, that the same sayings belong not to their privy Mass and oblation or offering, for although they call it an offering, yet declare they themselves thus, that it deserveth not forgiveness of Sins. And also that they themselves offer not the Son to God the father, for that is the own & only work of the only begotten son, that he offereth himself, as the text speaketh Heb: 9, He is gone into the holy place through his own blood, he standeth before the father as a peacemaker for ever, and prayeth for us, in the same most privy council, which is the holy place.  
But of the offering that men offer, they say it is a thancksgeving and a remembrance, that is, therewith we through belief pray for and receive the forgiveness that is obtained and gotten for the sons sake. And this prayer and thanksgiving shall be made in the dealing out and in the use of the sacrament, 
* Not of Mass.  as it is commanded and instituted. And the 
* This is the Mass of itself.  ceremony of itself without this work in the heart, in belief, prayer and thanksgiving, is no offering.  
And let this be enough spoken of the old teachers, whereof we offer ourselves to give furher declaration at all times.  
And because there lieth much of this matter, in that that it belongeth to all christendom, and for that that the Mass is through many errors comen in to great misuse: for which God undoubtedly punisheth the world, as it is written, whoso unworthily useth the Sacrament, maketh himself guilty of the Body and blood of christ: ought men with great earnest to seek and help to keep, maintain, and uphold, the truth of this article, to the honour of God and salvation of men.  
And this is also one of th'articles which belongeth in general to all menue both learned and unlearned. Wherefore thortely to answer to this question.  
Whether the privy Mass, or the Mass without a company taking it together be to be set up again? This is our answer. That we with true meaning, counsel that we set not up the Mass again that is done without a company receaning it together. And the piayne reason why, is this.  
There shall no Gods service be ordained or done in the Church, that is not ordained and commanded in the word of God. And the use of the Sacrament is so ordained and not otherwise, that the dealing out and the use be kept and done, as the son of God sayeth. Take it and eat it. etc. And drink all thereof. etc. And, do this in my remembrance. And it was also thus holden many hundredth years in the first church.  
Therefore is this first use agreeing with the words of christ, surely the right and true use, and shallbe mayntened upholden and kept, and there shall no other works be set up therein, which are not commanded.  
There have not been also always in times passed daily Masses. But at Alexaundria, which was a great city, was the Communion holden three times a week, on sunday, wensdaye and fridaye, and in many other Cities only upon the sunday and holy day.  
This old goodly and godly custom, is through god's grace with all reverence, with sermons, Leassons, commandments and thanckesgevynges, orderly holden in our Churches.  
And if there be any other worck set up in the stead of these, that offence will wound many hearts, and fear them wholly from the communion.  
There are also more burdens hanging upon this article of the Mass, as to say, of the Canon, prayer to saints, and Soul Masses.  
The Canon saith plainly that this work is holden for the redemption & ransoming of the souls. etc. Whereby all the unlearned have understanded, that this work deserveth forgiveness of sins, which meaning is also against the book.  
There be also other unmeet sayings in the Canon, as when the priest prayeth that God will take in good worth that offering, as he did Abel's offering, where they yet understand the offering of the son of God.  
To be short, there be so many horrible misuses in the popish custom and fashion, that we shrink and quake for fear when we speak of them, and pray therefore that no man may be loaden with the setting up of such things.   

Of the praying to Saints.  
THe praying to a substance that cannot be seen, which is not by us, giveth to the same substance this honour, that it knoweth and can judge all men's hearts and all their thoughts and sighs.  
This honour belongeth only to the substance of God, wherefore the praying to saints is not right nor lawful.  
And although they have feigned here against that god giveth them a several revelation of such prayer as is made unto them, that is spoken without the book. 
* For the ●●ripture ●…taketh of 〈◊〉 such ●…ng, they ●…ne this 〈◊〉 their ●…ne bray●….  And we set theragainst, this high saying: Thou shalt call upon or pray unto thy lord God, & serve him alone.  
And where as they also say, that they be prayed unto as servants and advocates: This answer also is not enough: For the praying unto them is of itself a witness and token, that they that be not seen, are made almighty, the while the property which belongeth to god almighty, is given unto them.  
Secondarily, we may not have other mediators, annexed & set unto Christ, to be in jointer with him.  
Thirdly, it is also openly known to all the world, that men have not only sought to make the Saints mediators, but that they have also sought a sundry help by every one of them.  
This great Idolatry should be strengthened if that beginning, and prayer to them, of which the book speaketh, be kept and holden.  
Fourthly. There may no godsseruice be brought into the church which god hath not ordained in his word: and as for prayig to saints hath no commandment of God, as is openly known.  
fifthly. Man's heart may not, nor cannot pray, when it knoweth not whether such a form of prayer please god or not. And there is no word of god that teacheth us so to pray. Ye there be thereagainst strong commandments, which teach that only the one godly substance ought to be prayed unto, & that thorough the mediator. And this saying must abide fast & sure, what sooner ye ask of the Father in my name, he will give it you. This only begotten son is set before us for our Mediator, peacemaker and speaker for.  
Hereagaynst sayeth the Book not only of the speaking for us, but also of the deservings of the saints, which is yet more to be rebuked.  
And this is a shameful lie, that it saith, that Jacob taught his children to pray unto Abraham, to Isaac, and to him, and expoundeth the saying Gene. 48. They shall be called mine and Abraham's and Jsaacs' children, that is, I witness that the promises which be promised me and Abraham & Isaac, shall inherit upon them, as upon our aftercomers, that is to say, that they shall surely have one church and order, and that many of them shallbe inheritors of everlasting life.  
This true understanding of the text leaveth the book out, and feigneth a false of praying to Saynetes.  
There be also other more sayings in the Book that are wrong expounded. Hereby it is plain, that no man may agree or consent to these Articles of the book, in which the prayer to saints is commanded and strengthened.  
Howbeit it is profitable for many things to know the whole story of the church from the beginning to the ending, to take witness thereof, that god upholdeth his church always, and that god be thanked, that he hath opened and showed himself in the saints.  
And also that we teach and strengthen ourselves with thensample of the saints.  
The true stories of the saints are also often alleged of us in Sermons, and showed to the people, which thing we will also from henceforth do.   

OF Souse Masses.  
THese Masses are almost the most comen Ceremonies in abbeys and in other churches in manner in all Countries and lands, for they bring money. And there be many errors comen into the world through Soulemasses, whereof it is to long to speak at this time.  
But it is also a pervertig of the Sacrament, the it is applied for the deed. For the Sacrament was instituted to stir up & strengthen the belief of the living, and also for a remembrance.  
Now are not the dead present at it: And it is said without any ground, that the priest deserveth them any thing through these Ceremonies.  
Therefore may not this Article in the book be consented unto in anywyse, and the saying of. S. Device which is alleged as touching the burying, speaketh no whit of the Mass. Where as some also have prayed for the dead, that maketh nothing at all for the Mass. Let this also be enough thereof at this time.   

Of Ceremonies.  
IN our Churches are the chief Ceremonies belonging to good order, as sunday, & holy days with used and accustomed singing and reading, not much changed.  
We will also keep and hold the same with diligence. And if any man shall imagine any thing in such mean and indifferent things, with the good Counsel of them that ought to rule the Church, which should serve for more unyformitie and good and mannerly order, we will gladly help to uphold it. For we will not strive or brawl for such mean things, so far as the christian use thereof stretcheth.  
We care not also whether men eat flesh or fish. And yet we may not let the learning of the difference of meats and of the true godsseruyce, in such mean unneady things be quenched out, as they were almost before these days clean quenched out. As S. Austen at his time, and an C. year agone Gerson, ye and fifty year agone Wessasus at Bastil, weasel and Meyntz, and certain other, have sore complained. For although there be always great heaps of errors in the Church from the beginning to the ending, yet abideth there in some, the true knowledge of God, true prayer, and better understanding of the Godly learning, then in the great muititude, and it is God's will that every man be instructed and taught truly and rightly of the true service of God.  
But as touching the songs belonging to the saints, thereof have I said, that the praying to them is not to be received.  
Item in asmuch as we divide the Sacrament in our Churches, must those Processions be left out wherein the one part is carried about.  
It is also true and sure, that the Sacraments in their use, as they be ordained in god's word, are right Sacraments: & not when they be turned to other strange works to which they be not ordained or institute. Therefore is that spectacle in the Procession unright, and ought not to be strengthened or set up again.  
Moreover, This is well known to the withstanders, that the privy Mass, prayig to saints, soule-masses, and the Procession, and certain other such uses, although they might be excused, be yet neadelesse and ieopardouse: And that that example of setting them up again, strengtheneth the great errors and misuses among the 
* Understand, the withstanders of the truth.  other, & bringeth them in again into these Churches. They know also that that offence will sore grieve many godly men, and that much persecution will be sought, and many priests and other persons banished, prisoned and happily killed.  
And these Countries are now through gods grace furnished with many gifts of God, more than other Coutreies' be, with Churches, with meetly good mannerly order, law, a good trade of living, and with praiseworthy sciences: therefore can we not counsel that we ourselves should destroy this meetly good estate and degree, and that against God's commandment.  
And in asmuch as it is written, That that which is of God, abideth, it will be so found in very deed that although a change should be begun in the Church in some places, that yet this learning which we preach, will abide in other lands, so that that Interim will make but small unity.  
And where as war is feared herefore, thereof we will show ourlowly and obedient meaning: That the powers & rulers know what they shall do in this matter, and what they ought or can do for the defence of the Church. And as for my person I am through gods grace ready to depart from hence, or if need be, to suffer.  
But yet we do it not of wrangling or pride, that we council not easilier and handsomlyer in this matter. But God's commandment bindeth us, not to forsake nor to persecute the knowentrueth. We trust also that this writing will declare and show itself, that we strive not, for dignity, honour, or riches, but that we only speak of needful learning and true Godsseruyces.  
We wyllnot also load the higher powers or other men with such several disputations as may not be well known of all men, but will keep that for us & other, to whose calling it belongeth to teach other men, that every one of us answer and acknowledge his own confession, upon his own Jeoperdie.  
It is not also our mind to teach any new or other thing, but only this one and true learning which through Gods grace is uniformly preached of the Godly and men of understanding in the Churches of these lands and countries, and is acknowledged and approved in both the universities Lypsg and wyttenberg: which we 
These two ●●iuersiti●●● be both 〈◊〉 Duke ●…oris land, this time.  know is the true learning and true understanding of the everlasting Catholic Church from the beginning of the world unto this day. And this is the meaning of our consideration, that these Churches be not brought out of rest and peace, but that they may abide in praying unto God, and in the true Godsseruices. For if the consciences be ones wounded with offence, prayer will be sore weakened, and many sins will follow, as despise and anger against all religions, from which sins God graciously save us.  
And in as much as it was of late written unto us, that it is highly forbidden in the prologue, to preach, teach, or write against this Interim need driveth us with lowliness to say thus much, that we will not change the true learning which we have hitherto preached in our Churches. For no creature hath power or authority to change God's truth. And no man may also deny or for sake the known truth. Seig therefore that this Interim is against the true learning in many Articles, which we have declared, we must needs show a true declaration & answer thereto, which thing we will also do with christian measure: and will commit the jeopardy to the Almighty and everlasting God, and father of our Lord Jesus Christ. And forasmuch as God of his unspeakable goodness gathereth himself an everlasting Church, and hath opened his wonderful counsel thereof, above all men's wisdom and thoughts, we pray unto him, that he himself will always uphold maintain and keep the same his learning, and also gather himself an everlasting Church in these Lands and countries, & grant us thereto good governance and rule. Amen.   
FINIS.   

Imprinted at London in Fleetstreet at the sign of the Sun over against the conduit by Edward whitchurch, the. vi. day of August, the year of our lord. M. D. XL VIII.  
Cum privilegio ad imprimendum solum.