THE EPISTLE THAT JOHAN STVRmius, a man of great learning and judgement, sent to the cardinals and prelate's, that were chosen and appointed by the bishop of Rome, to search out the abuses of the church, Translated into english by Richard Morysine.   

JOHAN STURMIUS TO THE cardinals and prelate's appointed to search out the abusions of the church, sendeth greeting.  
YOUR BOOK written at the commandment of the bishop of Rome, containing such things, as ye think make most to the restauring of religion, being brought unto us this last month, stirred divers men to speak diversely of you. And all be it I think you ought little to pass, what every man saith of these your devices, yet except men wise and learned do allow them, I can not think, that in any assemble of men meet to sit in a council, ye can obtain that you go about, that is to restore the church unto her old state and pristine dignity. For all be it, all things are to be redressed by good counsel, which you, being men of such prudency, may, if ye list, lightly invent, yet except the learned sort do approve your inventions, men will not think, that ye have found such ways as are most meet for that purpose. Wherefore for as much as I am now in those places, and among such men, as prudently judge of your business, & seeing I well perceived, what men judge of you, I thought it very convenient, briefly in writing, to show you their sentences, that ye thereby may perceive, what they allow, what they mislike, and what they would have handled after other sort than ye have done. Many hope well both in your learning and judgement, whom also this new devise of the bishop of Rome, bringeth into good opinion, that one day a better agreement may be made betwixt us. For as long as the bishop of Rome's ears were shit against all truth, and open to all flatterers, there was no place for medicine to work in. But now sith there is a bishop of Rome, which seeketh men, amongs whom some are such as are not wont to flatter, some such as will not lie, many of great learning: Certes either now remedies shall be found, to heal the great and long disease of the sick church, or else it being beaten thus on every side, weakened, & decayed, will undoubtedly shortly all together fall. Those that were in your places before, would acknowledge no fault. They stiffly defended all to be well done, that bishops of Rome had been authors of. This error is now taken away by you, which show, not only much hurt and open ruin of the church, but also confess and acknowledge bishops of Rome to have been thauthors of it, which believing in the sayings of flatterers, thought themselves lords of laws. This your sentence was very pleasant unto all our men here, because they hope, even as ye do see, the calamities of religion, the ruin of honesty, and utter destruction of the church, except remedy be found, that so ye will as much as in you lieth, stay these griefs, that they go no further. It is a rare thing and much more than men could hope for, that there should come a bishop of Rome, which should require his prelate's, upon their oath, to open truth, to show abuses, to seek remedies for them: so that if any thing be otherwise agreed upon by you, than right religion may bear, the fault shall be yours, the bishop of Rome hath little here to be charged withal. Wherefore you that are chosen to so godly and necessary a thing, ye ought with all mature diligence, to study & labour, that this that ye have begun, may come to a good end. AND seeing you have the bishops assent and commandment also, ye ought in no case, to let so godly a thing, to quail at your hands. If this bishop continue alive, and be still of this mind, if it be true that you say, ye lack nothing, but your own good will, to return many commodities unto all men of Christis religion. If he shall change his mind, yet you see there is a way opened for all men, to enter into your dispraises, if ye be found thoccasion, that such hope as men are in, be now quite taken from them. For that that should be so commodious, so wholesome unto the hole world, ones power given to you to bring it to pass, if ye list, can not be neglected of you, without your great shame. Wherefore while it is his will, which beareth greatest struck among you, ye must while he liveth, take the time, and let not such occasions slip. By this your industry, fidelity, prudence, and virtue, religion, that is almost fallen, may be set up again. If for age he be taken from you, yet ye must now make such foundations, that they which shallbe created after him, may not let slip a matter of such weight, without their great shame. You must provide that as soon as it may be, good men and well learned in deed, may study for the redress of the church. In these your labours, ye shall have many that will be glad to help you, many princes, many their subiectis, which may make a just convocation, many many will be glad to help such as frankly show their judgements, moche rather than those, that bind themself to the servitude of flattery.  
¶ THE authority of councils is decayed long sithence, because they have been rather called for the satisfying of the bishop of Rome's appetites, avarice, and ambition, than for the setting forth of religion. And also such men have come to it, as would not plainly express such faults as they knew, but rather served his turn, unto whom they acknowledge he greatly to be bound. For how can a bishop of Rome think to be corrected of them, whose liberty he hath taken away? whose wills and favourable voices, he hath won with great rewards and promises. Wherefore ye think as ye should, where ye say, that a bishop of Rome ought not to be lawless, under no law, neither that what him lusteth, is lawful, but rather that he should lust those things that laws allow. Here ye have gotten great praise among our men, because ye are the first of this your order, that durst pronounce it meet for a bishop of Rome, to keep all such laws himself, as he would have obeyed of the church.  
¶ ALSO that that you said next unto this, was spoken of you very prudently, that no lordship is committed to the bishop of Rome, but rather a certain cure, by the which he may distribute things in the church, according to good order: and so that he is rather a curate of such things, than a lord of them, and that men are committed to his faithfulness and diligence, he himself having neither dition ne power above laws, no domination, ne reign, whereby he may either change or violate any law. If ye admit this to be true, and wool utterly grant us this, a great part of our controversy is taken away, granting us also this, that we did not dissent from you without great and just causes. For if ye will grant it, to be only a ministration, that the bishop of Rome is charged with, must you not agree to this also, that all other magistrates in the church, be none other thing, but ministers of divine cures: so that if their ministration be good, and for the wealth of the church, and according to the laws, they should continue still: if it be unprofitable, hurtful, if it be full against the laws, such their honour should be taken away from them, like as it is commanded in many places of holy scripture.  
¶ Wherefore ye added this unto the other very well, that laws ought to continue ever, and that they might not be taken away, either by any bishop of Rome's privilege, wresting, or indulgence. For if this were lawful, what should be left untouched in any place, what should be safe and sure, if when will would, lust may dispense with law? We see, while bishops of Rome, now of late have take upon them such dispensations, what windows they opened for tyranny to creep in at, for religion to creep out at. Now where laws be kept, this also shall remain, that they be made bishops, and teachers of the people of god, which are known to be learned, to be of great innocency of life, to be of faith and diligence in doing their duty. For if we will have the world amended, we must have the people good, well instructed and taught, they must be as a field well tilled. Man is well tilled, when he hath a good preacher, in whom is great knowledge, study, and pure mind, without which preachers, neither the people can be well taught, nor the church flourish, neither the teachers own authority be esteemed.  
¶ Again, what a goodly thing is it, that ye writ of such as commit simony? which are so many, that if your sentence may have place, and they removed, as the law will, which by force of friendship or money, have gotten promotions, ye shall scrape out many blots, that now defile religion, ye shall also with your ease come to that, that you seek, that is, that meet ministers be made in the church, ministers lawfully created, which should have both learning and honest life, always present with their flock, there doing that that saint Paul and general councils, would a shepherd should do to his flock.  
These be the things, that make many of us hope well of you, and think that ye intent well. It is very new & strange, a thing scase hard of, that men of your order should judge freely. In th'assembly made at Nuremberge Adrian, than bishop of Rome, did acknowledge many such things as ye do now: and all be it they would his authority should be highest, yet there were very many of other estates, that could not abide, that he should acknowledge such things to be true. I pray you is not this even to grant bishops of Rome impunity of all that they lust? and yet when they have done worst, to make them think it a shame bishops of Rome to say they have done evil? Wherefore I must speak unto you Contarene, and you Sadolete, and you Federike Salernitane, and you also which are chosen to do this thing, I must call upon you, that you apply this matter, & think that at this time it is put in your handis, to restore to the church both her health and dignity again. If you diligently and faithfully do as it becometh to you to do, you shall see a flourishing common wealth of Christ. If contrary wise you do it negligently, and think rather upon your own gains, than upon the amendment of things amiss, men hereafter will never seek redress of matters at your hands.  
But for as much as I have showed you, wherein your book pleaseth many, now I will also tell you, what many think wanteth in it. And here I will let certain things pass, which seem very needful to be decided. yet seeing they are by naughty custom long sithence received, I will not now moche touch them. I can not see by what reason you can call the bishop of Rome universal bishop, for as much as saint Gregory, a man vehement, and very desirous to amplify that dignity, refused this name, as a voice of Antichrist. Like reason moved tother twenty bishops, which were before Gregory, to refuse that name, all be it the council of Calcedonie gave it them. But let us pass over this disputation, and give for a season him that now is, so to be called, we reck not so much what he be called, as that he do such things as become him, that is, that his power and all his studies may be converted to the setting forth of the glory of Christ. Tyranny is much against the settling of things, this title universal bishop bringeth violence with it, violence bringeth destruction of honesti. Wherefore they that be of great wit and honesty, and can foresee things, would this usurped title, thoccasion of all these hurts, were taken away, as a thing very pestilent. This cause moved Pelagius and Gregory to refuse this name, all be it many good men being deceived, frankly offered it to them.  
¶ Many men are sorry, that in this your devise no mention is made, De doctrina religionis, which most specially aught to have been entreated of. For to speak somewhat of this, what people, what city, what multitude of men, in especial through your dominions, can you find, that is well instructed in points of religion? God seemeth never to be more alienate from us, than when we be ignorant in his gospel, which ignorance hath been so great, that not only the rude people have not known, what is contained in holy scripture, but also this ignorance hath been found in bishops and cardinals of your order. In so much that we in our time have seen bishops of Rome utterly ignorant of holy scripture, and all together untaught in religion. For to let pass Innocentius octauus, and many other like, I pray you Sadolete, what learning or study in holy Scripture was in Clement the vii whom you wonderfully praise? Can you make any man believe, that knew him, that he had any knowledge in holy scripture, nay, that he ever thought thereon, to the end he would either read those things, whereupon our religion is grounded, or here them declared to him by any other? I think that neither you, nor any other of those, which knew the fashion of his life, can remember, that ever Clement for his knowledge, caused at any time a book of scripture to be carried about with him. Thus while we cloak ignorance, while we say men have that they have not, while we study to please, oft times we assent to their vices, & give very evil example, by praising them that deserve dispraise, and oft times cause those that follow their vices, to think, that their faults may be borne, because that by our lies and flatterings, Clementes vices and such other are covered. I will not name other of your order, both men of filthy life, and utterly unlearned. These examples that you have had before your eyes, might have exhorted you to speak somewhat of doctrine. I doubt not but you know, how necessary a thing the knowledge of Christis doctrine is. For if the mind be stirred up with lively teaching, to put full confidence in Christ, and is after this confidence full inflamed with the love of religion, honesty, and goodness, it is almost necessary all kinds of vices to reign there, where no voice instructed with godly sentences is hard, Christ must needs be unknown there, where his benefits with all his acts lie unspoken of, which is even in every place, where you have power & rule. What can be more foolisher, than to take Erasmus colloquies, and scholastical disputations away, leaving unto wicked fowl and inveterate custom, the rule of religion, and for holy things to teach trifles. I say not this, that I much allow the manner of our disputations, or that I think studies can not be maintained without Erasmus dialogues. Schools use many things in our days, that are to be corrected, eloquence, wisdom, and knowledge in divinity, may well be attained without such ways as men now use: but yet it grieveth me, that ye omit things of most weight, ye and most necessary, while you embusy yourselves about small and trifling matters. How be it we fear that Erasmus colloquies are not banished out of the schools by you, because they hurt good manners, but rather because they do note many things, which lawfully may be reprehended in you. As long as Erasmus was alive, ye could allow his writings, or atte the least ye could keep yourselves from reprehending them. But to let these things pass, we must here stick with you, and say that ye ought, where as ye so earnestly touch such trifles, somewhat to have said of this, that in France and Italy the gospel is neglected, fancies and fables are taught, and ignorance of religion taken for best excuse. Who seeth not, how all things are turned from true to false, from godliness to lucre, from best to worst? For what thing can be taught sincerely there, where superstition is come into the place of religion, man's philosophy, into the place of divine wisdom, Socrates for Christ, Aristotle and Plato in stead of holy writers? And yet I would not these things so to be taken, as though I did dispraise philosophy: for this kind of learning hath many commodities in it, but yet the thing standeth thus that except man's mind be guided and led with divine knowledge, it wandereth out of the right way, gadding hither and thither, uncertain where it may stand. For as long as the mind is not constant, which is while ignorance ruleth, how can men do their duty?  
¶ It was meet, ye should have thought somewhat upon these things, and that an amendment of abuses, is than like to be had, when men's minds are better instructed in religion. Blindness of wit, and ignorance of God's word, hath both brought in many evil things, and driven away many good. I see not how this your way may be defended, except ye think thus, by good ministers, being once lawfully instituted, true doctrine may be easily restored. Whereof ye could make no mention in this your devise without great offence of them, whom ye take for greatest. But if it be so, that you being sworn to utter to the bishop such things, as you thought meetest to be reform, can not without great fear speak of things very necessary, lest ye should alienate those from you, which bear the great stroke, what hope & trust may we have, that the old and true ecclesiastical discipline shall be restored again by you? One of these three things must be true, either ye hate the truth, and so do dissemble, or else for fear ye dare not utter it, and so keep it down by your ministers, or else ye minded not the truth. If ye will say, ye minded not the truth, ye condemn yourself, if ye lay fear for your excuse, we will be sorry, that the troth may not come into the light, for popish power and cruel tyranny. Certes either ye hate truth, or else they be afraid of it, whom ye have in reverence for their ample benefits towards you, and whom ye also fear for the great power they may use against you. Ye can not be ignorant in this, the hole world knoweth, that the gospel of Christ is taken from your churches. men would this gospel were restored again, and though ye say nay, they will have it again. Your threats avail little, your privy watches are not regarded, your torments, your fire shall have little place hereafter. The mischiefs be opened on the one side, the benefits on the other, from the which if ye go about to keep all men, ye must be at war, not only with men, but with god and Christ also. Our men have no greater argument of your fall, than that they see, ye have a vain hope, utterly to oppress truth: ye seek to do your lusts, by violence and strength, rather than by common counsel and lawful disceptation: ye seek to abuse kings and their authority, rather than to maintain your own, according to the old discipline. Ye may so stir up men's stomachs against you, that except you use less proteruite and stubbornness, than ye have heretofore, they will by force of arms seek to oppress this your power. I pray god I be deceived in thus prophecienge. I pray god that concord and conformity of minds may rather make a peace and tranquillity, than men be driven to amend things by strength and manslaughter.  
¶ I pray the Contareyn, the Theatine, the Sadolete, the Friderike, I beseech you for the learning, prudency, industry, and virtue that is in you, look upon the calamities, which do afflict the common wealth of Christendom, bring equity with you, use indifferency, which is very necessary in things thus troubled. You Sadolete do lay many things to our charge falsely in your dialogues. Surely but that I think ye do it rather upon ignorance and false persuasion, than by judgement, I see not how you can excuse this your fact, if good men be judges betwixt you and us. We do not acknowledge such faults to be in us, as ye charge us withal, we take all men to witness, that judge truly. We doubt not but they will say our doctrine lacketh such faults as ye find in it. If you come to judge with this opinion in your heed, condemning our writings before you see them, we can not give you the praise of equity, of good doctrine, of faithful handling of things, of godliness, which all we wished to be in you. The unworthy handling of things carrieth me away, sorrow troubleth me, dolour causeth me to write somewhat more sharply than mine intent was: and yet who lusteth truly to judge, shall find this to be an admonition of one that coveteth to show himself a citizen of Christis common wealth, enemy to no man, enemy to nothing, vice only excepted. We strive not with you for any matter of our own, We contend not with you for your possessions, which I and ours grant you without any envy, we do not contend ne desire, that you be put down. We seek not, that your power utterly be taken from you: My desire is, with all the rest of our sort, that the congregations authority may stand fast, we labour, that if we shall lose all, that yet we may keep the doctrine of the gospel, for the teaching of God's people, that they being heirs with Christ, may know their father's will by Christ. every man would his last will were known to his heir, let Christ have such liberty with us, let his testament and last will, containing in it nothing but words of life, sentences declared by God's own voice, left unto us as witnesses of his assured promises, declaring the just title that we have to our inheritance, let this be taught unto all men. Wherefore good men do require, that you take more heed of God's doctrine, which as it hath made them much better than they were, or without it, could have been, so they think it may and will work like effect in all other after this. If you will keep such richesse, power, and possessions, as ye have, our desire is, that you so keep them, that men may perceive, ye have them to the amplifying of religion, & setting forth of the glory of Christ.  
¶ Now what say ye of the sacraments and ceremonies of the church? Is not the use of them all wonderfully defiled? and yet ye think no remedy is to be invented for the abolishing of their filthy abuse. No, no, you hold your peace, as though this part of religion were very clean, no fault to be found in it. To speak somewhat de Eucharistia, have you not perverted the use of this sacrament, with the name also? For where as it was first instituted, as a thing to life up men's hearts unto hope and faith, and profited none but such as took part of it, you have made it a solitary and a private work, or at the least ye have yielded so moche to the covetousness of priests, that they have of a frank and free communion, made it a fair merchandise, and their prayers very saleable by it, in so much that we be come to that point now, that a great sort of men think, the mass can do more for us than Christis death. This also is taken for truth, that though men do not correct their life, neither abstain from their wickedness, yet these holy and anointed merchants may obtain forgiveness of sins for them: And that the authority of this institution should be counted the greater, they think that even the very hearing of mass is of great moment to suage the anger of God, and to mitigate the pain due for sin, not only passed, but also for those that they purpose in their mind to do. And we both by holding our peace, and also in very deed do allow the same abuse, which is brought in against the institution of Christ, the use of the apostles, contrary to the custom of our forefathers, against the express words and mind also of the laws. And that this abuse might continued the longer, and not be perceived, mass by the enemy of god hath been brought into italy, France, Germany, Spain, to be said in latin, which oft times is not understand of the priests themselves, much less of the poor men that stand about it, being labourers, workmen, nothing less than seen in latin. Again the priests eat alone that that many should eat of, the death of our lord, and very lord is not there declared nor showed to the people. They bring men into a certain fear and consternation of mind, they labour not, that men may have a true confidence in Christis promise, they study not, that by the memory of Christ, our hope should be increased, our charity and love toward god and our neighbour augmented, but endeavour themself as though it were with certain juggling casts, to bring the people from right judgement.  
¶ Now as the solemn use of this sacrament is deformed, so many other ceremonies are perverted. Images which at the beynning were set up only for to make us remember things absent, are now highly worshipped. At the first men did but look upon them, now they fall upon their knees before them, they pray to them, and are many solemn petitions of them, they trim up their bones with gold, they set up their sepulchres, they find stocks, before the which men's minds, while they worship that they ought not to worship, are polluted. Scase the Egyptians were so foolish in their religion, as we be in ours, which have a certain fashion prescribed unto us of god. We think god changeth his will, as the time is changed. We think we may set up graven Images, cast images, and painted stocks, we have imagined saint Christofer, to be moche holier than Abraham or joshua. The jews could not worship Moses as a god, we may bow and kneel to saint Damyans' image. We think we honour them very little, except we give unto them, part of our goods and inheritance.  
What should I say of your indulgences and pardons? as their name is new, so the thing is fainid, vain, and very foolish. What shall I say of your penance, that you are wont to enjoin such as confess their faults? are they not false, perverse, invented rather for lucre & tyranny, than for th'amendment of his life, that seeketh remedy? Ye think all such as in deed seek for salves to cure the diseases of sick souls, worthy to be hurled out of the church: ye condemn them of heresy, which do what they can, to bring in pure religion again: ye say they take away the light of religion, which go about to purge ceremonies: ye say, that they rifle th'authority of the church, which go about to confirm it. Would god our intentes and your thoughts, could be laid before men's eyes: truly we shall not have the assent of other nations, before your deeds be so opened, that they may not only be perceived, but also seen with men's eyes. For I pray you, what thing else do you, than under the colour of correcting of a few things, go about to recover your usurped authority, justly taken from you by certain nations? what covet you more, than that you may destroy them, whose industry, faith, constancy, and love of religion hitherto withstand your appetites. Certes you might lightly bring this to pass, if you could call such a council, as the council of Constancy was. Men do not marvel, that there be a few things in this your deliberation, which may seem to show a certain simplicity, and a good mind towards religion. For great mischiefs are to be shadowed, under the image of virtue: men that have judgements be sorry to see you so busy in maintaining vain ceremonies, and to pass over true doctrine, as a thing not worthy to be regarded. I pray you, how great a thing is it, or to what purpose, that you speak of religious men's apparel? Our forefathers took it for a great shame, that religion should be tried by this cote, or that cote, by this colour or that colour. Do not those rules of monks, which are ascribed to saint Augustine, saint Francis, saint benedict, forbid notable fashions of garments in a solitary religion, and count religion to stand in good life and honest manners, nothing less than in cowls and kyrtelles? Your ceremonies be as acceptable unto God, as the fastings of the jews were unto Christ. O cruel devotions, in which when people are once intanglid, thereto alured, either by false superstition or folly, there is no hope to get out of that dungeon, wherein because a man falleth without consideration or advisement, he loseth all liberty, and can not return to the state and dignity that nature set him in, to the which god calleth him, where also he might do more good to the common weal, than he now can, being in bondage and servitude. What step of religion remaineth among monks, sithence ye brought them to certain devotions against their will, to certain ceremonies that can not be ended, but when life departeth? How many of those points shall ye find in monks now adays, that saint Augustine and Chrisostome do require in monks? Those that God calleth to teach his people, ye shut up within cloister walls, among an idle sort of men. they that might do good in the common assembles of their country, after ye have once made them religious, may have nothing to do with the common wealth. such as nature hath given quickens of wit, love toward letters, study and time to attain knowledge, those you join with such as neither love learning, nor them that be learned. Our forefathers did institute this monkysshe life, because they would have men holy, learned, fit to serve their country, and not that they would them to tarry perpetually in a corner sole, doing good to no body. Would god you could bring monasteries to their right use again. How many flourishing common weals should you than see? What plenty of goodly wits? what copy of good and learned men? You lack nothing to thestablishing of high tranquillity and wealth, but a good will to give honest counsel. But there be two things, which bear a great stroke in all matters, and they both are against you in this contention, Known truth, and Life worthy commendation, For the way that ye have invented, in forbidding priests marriages, can not be commended in men that live so fleshly, as priests now adays do. It is foolysshe, and moche again reason, that you would the decrees of a few later pope's to be kept, and the constitutions of the apostles, and also the decrees made in the council at Niece to be broken. For all be it after this Councille, there were new laws made, which plucked from the clergy their wives: Yet were there some nations that kept their hold, and would not let things be taken from them, that they saw nature required, and our forefathers allowed. At the last, Gregory the vii came, which by violence stirring up moche contention, utterly forbade priests to mary. But Pius the second spoke moche more godly, which was wont to say, that there were great causes to pluck wives from priests, but yet much greater causes to give them wives again. If ye had followed this man's saying, as ye ought, ye should have done moche better service to the bishop of Rome, than ye do now. For you see, what great hurt we have thereby, & how the church is spotted with the wanton and filthy pleasures of priests: which things we can not forget, yet they may, if you will, with the consent of good men, be taken away, and the old custom restored.  
¶ These be the things that make our men, whose special care is, to see religion flourish, to think as they do of you. For where as ye say the bishop of Rome is not a lord of things, but a dispenser: where ye would the canons and decrees to be perpetual, not once to be made, and after broken: where you take away simony, where ye require meet ministers, they highly allow it, and moche desire that ye think as you say. For they that look earnestly upon your devices, are afraid, because they see you pass nothing of true doctrine, because you suffer the use of sacramentis to be perverted, because they see you occupied in things partly light, partly false, because they see you careful for religious coats, for priests marriages, and litelle or nothing to study by what means the great sores of the church may be healed, but rather to search ways to dispatch all such as in any point go about to bring you to the doing of your duty.  
¶ Furthermore as all these things that you writ of, if they come one by one, be either vain, wicked, or falls, so if they come all together, they be such, as in our time can not be brought to pass. For it can not be suffered, that ye most desire, that is, they may not be judges, that are most worthy to be accused. For seeing you will th'authority to be theirs, that are now chief and principal in the church, which if the ancient laws might flourish & have place, should have little or no power at all, what thing shall we hope for, to be rightly decreed of you? There be many, which partly by succession of great inheritance, partly by the benefits of kings and princes, are so advanced in wealth and riches, so corrupted in manners and life, that they can in no wise sustain your correction: they may disannul your sentence very well, forasmuch as you will all judgement and authority to be in them. They will not forsake the trade of their life, used now a long season, avarice will not let them, ambition will not suffer them, their other fantasies and pleasures can not abide an honest reformation which fancies no man living can take from them, nor redress, except it be by death or violence.  
¶ Wherefore except you grant us to have meet and convenient judges, that may bring with them to the council, truth, and liberty, to say as they shall think, ye shall neue● amend things amiss in the church. For like as CHRIST did not commit the amendment of the synagogue to the Priests and Pharisees thereof, but to the apostles and his ministers, as our forefathers did not commit religion to the collegiate priests of Grece, or of Rome, but unto them, which were confirmed by the goodness and might of god: so ye ought to commit the common wealth of Christ, to such as can be content to use their dignity to the setting forth of honesty and religion, and not to such as abuse their office, to the defacing of troth, religion, & all godliness. Ye cast those out of your Church, which note your vices, and those that have most need of all to be corrected, ye make arbytrours and judges. Is this any other thing, than to let old rotten bows grow still, and to pluck up the young plants that now begin to springe in grounds more fertile than yours is? I say not this, that I would men should think, I judged none amongs you to favour the troth, or that at least there be not some of your side, which would religion were redressed: but I speak it, because ye will such to have authority, as should, if laws might have their places, if canons might bear the stroke, if simony were taken away, if fit and true ministers were ordained in the church, not only change their manners, but also leave their estate and kind of living.  
¶ The bishop of Liege, a man of the same place that ye are of, very covetous, very cruel, and nothing learned, is (as ye know) departed: ye have many such monsters with you at this present time, in the court of Rome. I will not name them that be alive, I speak of that holy bishop, because it is well known, what he was: If ye give men of his sort licence to judge, and make such decrees, as they would were made, you may be assured, they will never admit yours, neither any other, that shall be ought worth. Wherefore men think, that you have taken upon you this consultation in vain: They fear ye cast them in a vain hope, you do so surely, except this kind of judges be rejected, and such chosen as love moche more the common wealth, than their private commodities.  
¶ But now let us come to this, that ye say of the bishop of Rome, you will three things to be in him. First, that he be bishop universal, second, that he be bishop of Rome, Third, that he be a prince and lord of certain frank cities and common wealths. Of these three we grant him but one, that is, to be bishop of Rome: for this is his function, this is his office, & this alone appertained unto him as long as Christis doctrine flourished: tother twain he hath & doth usurp arrogantly, moche against the word of god, and far contrary to the ancient custom of the apostles. But where as many things ought to be corrected amongs you in your own consistory, of what one I pray you, do you admonish the bishop of Rome? wherein do you rebuke him? Do you lay anything to his charge for the treading down of Christis doctrine? Do you write any thing of his ambition, any thing of his corrupt and vicious manners, any thing of such shameful and abominable crimes, as can not without great grief be named, nor thought upon without moche offence of chaste minds? ye speak of priests garments, and of the whoredom of Rome, here ye make a great complaint, here ye be long and very copious: but of the depravate use of the Sacrament, you speak never a word. If ye suffer these abuses in Rome, What shall such nations do, as only fear your name, and can not here your voices, being far from you, nor be taught, your negligence being so great as it is? What shall we think you will do in other matters, when in a thing most weighty and necessary ye be so negligent? For where as that sacrament was instituted by god, not invented of men, taken from above, not given us for a season, left with us from the beginning, hallowed, not bought, sent us from god, not gotten by favour of men: a thing not to be other wise used, than it was first ordained fore, a very gift, and given to a certain end: Do not we worse than evil, by our crafts to change and convert it to deceitful merchandise, to let no man be partaker of it, but such as pay, and such as believe the spots of the soul, be washed away therewith, such as believe the grief of conscience is taken away by it? It hath chanced in this thing, as it lightly doth in all other, Those that are best, are soon brought out of order. This, because it cometh not under the eye of man, but is comprehended alone by thought and cogitation, may be lightly stayed, stopped, and altered, by false persuasion, which the rude multitude, doting age, and long custom, oft times bring men unto. If the will of god, were as soon perceived in a man's heart, as the fire is, when it is put unto any part of the body, we might care the less to seek the right knowledge of god. No man crieth, but when he is peined. But for as much as we have need of quickness of wit, industry, and diligence, we do very evil to think no part of the body of Christ diseased, where many parts are sore sick: worse, to be negligent in redressing and curing of them, where good men have opened their diseases unto us. In your counsel ye disclose certain little soores, but the root of them, which be in those membres, without the which life can not continue in the body, you speak nothing of, neither ye do mark, that the very blood of the church and body of Christ, is corrupted, the liver infectid, the heart and the brain diseased, and the lungs tending to putrefaction. For as the body of man can not continue without blood, without the liver, without the heart & the lounges: so the religion of Christ is by and by lost, where as true doctrine, good intent, good ministers, and the right use of religion is not. If ye will restore again the right use of such ceremonies, as be not contrary to Christis laws, if you will suffer every man to have knowledge of the gospel, if you will grant, that men may be lawfully assembled together: if you wool make good rulers in the church: we will join with you, ye shall find nothing in us that ought to grieve you, we will forget all old grudges.  
¶ You deem wrongfully of us, where you think, that we would have all ceremonies taken away: For when we saw the most part of them very naught, we retained still the necessary, and threw away the naughty: and yet we are in devising, which of the rest we may keep or amend. For this I know assuredly, more reverence is borne among us to the sacramentis of the Altar and Baptism, then is in those places, where your customs are yet maintained. Our holy days are so well appointed, so bestowed in honest vacation, that they may be more than compared with yours. And seeing that all these things be foul out of order, not only in other places, but also in Rome at the bishops nose, it were your duty to set them forth to be amended.  
But thus far we have spoken of the bishop of Rome, why do you speak nothing to prove him a prince as ye call him? where hath he right to usurp states in common wealths? By what right hath he Rome, Ravenna, and other cities, by what right hath he minished the emperors power? It is a holy point to take the charge and rule over widows, and fatherless children, and to maintain their goods in safety: and yet the law will not, that men of the clergy meddle with the one or tother, though it be a thing very necessary. Now if the law will not suffer them, to meddle with the ordering of private men's goods, will you, that he take upon him, to rule a hole comminalte, which is expressly forbidden, as a thing not lawful for him that rulith the church. And though it were not forbid by the laws: yet because it is not meet, that one man shall rule in so many matters, in so many places so far asunder, you like prudent men should have counseled your bishop, to have employed the most part of his care, in the redressing of Christis religion amongs his people. It is yet fresh in memory, what wars, what manslaughter, what ruin hath ensued, sithence bishops of Rome have taken upon them, to be kings and lords of states. If ye will still maintain and keep his authority hole and sound, ye must scrape out these blots, by holy governing of God's people, and increasing of true religion. It is not enough for you to have kings to fight in your quarrel, that you may reign continually, and retain still your might, strength, and power: except you fulfil those things, that ye profess, except ye restore again Christis religion in those cities, where ye have cast it out, except your life be such, as Christ requireth, except ye intend nothing, but that that good men allow, except you can procure the favour of god by other means than ye have done hitherto, except ye do this, ye shall see shortly, that they, which now maintain you, will endeavour themselves to pluck you down to your confusion. Ye can never make the name of Luther so hated, but that when your falsehood is known, the troth will appear.  
¶ Thus have I briefly showed, what men that can judge of religion may allow, and what they mislike, in your devising together: Now shall I shortly show you, what men also see lacking in you, to the giving of good counsel in things amiss. First to make a perfect work, and to redress that, that is amiss, the chief foundation and rote of all must be, the true knowledge of scripture, of this ye should have spoken and admonished the bishop of Rome. This knowledge is utterly depraved and not had. For where so ever be no teachers of the gospel, there man's mind can not be lift up unto God, nor have no perfect affiance in his promises. And without this affiance, we have no hope of salvation. Therefore for as much as amongs you, saints merits are more esteemed, than the voice of Christ: priests deceitful ceremonies more than true prayer, pope's pardons and absolution more than the promise of god: temporal pain of the body, more than the amendment of the life: it shall well appear, that neither true religion is taught in your churches, neither steadfast affiance in Christ is, where you teach, neither known, which way health of soul may be gotten. Learning entereth into the heart by the ears, and some things are taught (as saint Austen judgeth) by ceremonies, as well as by words. Both these are necessary to be had in the church: but where as your fashion of teaching is nought, and your ceremonies depravate, ye shall never build a strong edifice upon so evil and weak a foundation. For though there be some ceremonies almost as necessary as teaching, yet if they be not well used, they do moche hurt, and oft times hinder very much true religion.  
¶ I see well enough, how hard it were to make men of your side to grant this to be true, that I say. For when the judgement is one's corrupted, & their manner of living contrary to Christis teaching: it is not possible, that God's doctrine and good living should be restored by them, as long as they love to live as they do. They can not be entreated to be so much against themselves: and yet seeing christ will have it so, force must extort of them, that they ought freely to grant us. For it can not be denied (the most part of men perceive it all ready) that Christ needed not to have come hither and died for us, if we might or may obtain heaven by masses, by our good deeds, and other ceremonies. Adimantus, an heathen man, as PLATO recordeth, knew well enough, that nothing could obtain the favour of god, but only justice and good living: and that no man could live well, but he that knew, that god is, and that god careth for us, and is rightful judge over all our works, and looketh not for Sacrifice, but for cleanness of mind. And therefore, he refused and disallowed the opinion of them, that thought a man, which had done his neighbour wrong, might by sacrifice apeise the wroth of god, no mends made to the party that had received the wrong.  
¶ In this ye see, that we, having the laws of god, perceive scase so moche, as gentiles did by the light of nature: we scase see, that where as the heart is not truly fixed in god, there is neither love, ne reverence toward him: But truly where as these two be not, there availeth neither sacrifice, ne none other ceremony. Where as the knowledge of god is, there is love, there god is honoured, there the heart desireth nothing contrary to God's will, but referreth all his acts and deeds, to his pleasure and commandment. For it can not be, that men be void of all affections, as the stoics mente, it can never be, except it be in a christian man, whose mind being inspired, and always ruled by god, doth nothing, that may show any affection to be in him, nothing that may hurt him, or any other his neighbour. These philosophers saw, that a man ought to master all affections: yet they themself could never attain to it. Why? because they knew not god. For seeing all thing is corrupted in us by nature, we being naturally inclined to all manner of concupisbence, if Christ be not showed and preached unto us, by whom we receive health from god, all our thoughts must needs be troublesome, dangerous, and naught, all our endeavour tendeth to our own profit, and seeketh little the knowledge and honour of god. Christ therefore must be taught, which giveth us quietness of heart, and forgiveness of sin, which alone could and hath delivered mankind from the pain dew for his trespasses.  
¶ Wherefore first and foremost, the Bishop of Rome should have been put in remembrance hereof. Secondarily, because there be few, that teach well, they would be diligently sought out, that are able to sake the office of a preacher upon them. But now adays, ye do not only not pass of them that preach well, and have done so, long sithence, ye do not only not pull them to you, but you flee from them: ye do not only not aid them, but you keep them in chains: ye retain them not in towns, but ye exile and banish them: ye deliver them not out of danger, but ye most injustly and cruelly slay them. What other thing is taught in our churches, but that all writings, all ceremonies, should tend to teach men knowledge, to show them, that all men's nature is corrupted, and that by the death of Christ we are delivered, and by him have we obtained forgiveness of sin and bliss everlasting. It is falsely reported of us, that we discourage men from doing good works, falsely feigned, that we intend to break all good order and ceremonies. And what a cruelty is this of you, while we go about to put down all those things, that can not stand with Christis teaching, whiles we study to raise and set up again the true ceremonies, whiles we fetch in again the true trade and old fashion of preaching, what cruelty is it, to offer us the gallows, burning, and such other most terrible pains? Greeks of old time were never so cruel (albe it they offered for sacrifice, to their false God's, men alive) as ye be to us in your punishments. ¶ This cruel manner of punishment causeth us to think, that it is impossible for you to judge uprightly of our matters. And all be it that after so many books made by us, ye might have been well satisfied, instructed, and taught, what mind we bear to Chrystis religion: yet how evil so ever you think of us, ye should have minded a council general, and such as good men might have been called to, of whose good life and good learning, there might appear sufficient testimony. And forasmuch as in a general council, there ought to be no suspityon, either of cruelness or of forcing of any man, there would have been chosen such a place, where as all men might have resorted together, and freely have spoken their minds, and also where such might have been kept out, such I say, as for their naughty life, and ignorance of scripture, for their simony and other vices, no law will admit to meddle with matters of the church. For if they may not be suffered to speak in matters, that chance daily, moche less they ought to be hard in such a solemn assemble, specially at this time, where as all things are ruffled in the church, and very few things are in good order. Among so many bishops as are in Almain, there is not one, that aught to be hard there, if the old canons might be restored to their old vigour & strength. In France there be but few, and yet more than be in Almaigne. Of Italy I can say nothing. ENGLAND is alone peerless, wonderfully amended: ENGLAND may be a mirror, a guide, a teacher, an example to all the rest.  
¶ There be many amongs you, that cry and say, that no man ought to have a voice in the general council, but they alone that are of the clergy: and of these ye take not the best learned, but will that greatest in dignity, have the chief suffragies: whose sayings if they be allowed, if good living and good learning be not regarded, what good can come of councils? Therefore in this point ye should have moved the bishop of Rome, to obtain of kings, and of all nations, honest men, men well learned, men of holy conversation: that general councils thereby might recover again their old authority, in truly defyninge of matters, which thing councils of late have lost with a great shame. And this most specially must be foreseen, that their judgement be not allowed, which say, that men of Luther's sect ought therefore to have no audience in the council, because they have broken the decrees of councils: For hitherto no man could prove that saying true. And I say more, No councils are of any valour, or aught to be kept, but they, wherein nothing is decreed, contrary to the writings of the apostles. Their books, that you call Lutherans, bear sufficient record, that they have written nothing contrary to the honour of christ, nor the mind of th'apostles, nor yet against ancient councils: which ought to be as a rule for us, their after comers. If ye wool, that the church flourish, and the flock of Christ prosper and increase plenteously, Take away all gay, high, and honourable titles, set lower evil gotten honour, let frauds and guiles have no place, let good living be preferred, have respect to right knowledge, put hereunto diligence, things can not but amend. No men may bring this to pass better than you, none shall have more praise of wisdom, or greater profit thereof, than ye. You shall then be in high reputation, if by your diligence and virtue, the world be brought to live well and godly. What honest life can there be, where as religion is destroyed, and where good ceremonies are clean misused? What pleasure, where as is so great debate and discord? Here once again Contarene, I beseech the for thy great learning, and so do I the Fredrick, bishop of Salerne, for the honour that thou haste had by refusing to be a cardinal. I beseech and pray the also Sadolete, for the honour that thou hast had by learning I beseech you all, which are deputed to debate these things, that through you the old manner of learning may be restored, the old Canons have their place again, and that the naughty & perverse use of ceremonies by you may be amended. ¶ You ought in no wise to let this occasion slip your hands, if you be desirous to further Christis religion. For it is nothing so, as you fear that it is: you think it impossible, that we should agree with you: you think, that no communication between you and us, can bring us to an unity and concord: because men of a long time have said, that we take away all ceremonies, and that we will suffer you to have nothing, which hath been instituted sith the apostles tyme. This report as touching the ceremonies, we say, is a false lie, and so we prove it by our deed. For where as there be three sorts of ceremonies: one, which is necessary, we mayntein most earnestly: an other, which is contrary to God's laws, we can not abide: as for the third, our mind is to use a moderation. For if there be any good order at all, which saint Paul commandeth us to have, for the maintenance and confirmation of that faith, which we ought to yield to god and Christ, this same must needs remain in ceremonies necessary, and in those that are moderated. Surely they that wool maintain those ceremonies, that are falsely feigned, and contrary to God's law: either they do not understand, what the truth requireth, or else for their own private weal, they wool not suffer a necessary reformation to be had. And for because Sadolete, ye do not perceive the difference, that we put herein, ye accuse us, and bear men in hand, that we would have no man better than other, that we would no resort of people should be to churches, no kneeling, no singing, no sensing should be in the temples, that we would the universal church were subverted, so that if your authority were once taken away, we might do every thing at our pleasure without any reproach. We be content with all ceremonies, that in any wise be conformable and agreeing to our religion. Yea this also we permit, that what so ever doth not defile our religion, should be left to the determination of a general council: They be no trifles, that make us to refuse your authority, usurped power, and naughty censures. Sadolete, I would have you show, what councils took upon them to talk of this popish and priestly apparel, that you writ of.  
¶ For holy days Sabbatius a jew did his part, he caused strife & trouble: and for the same matter there was variance between Polycrates and Victor: But you know, that Irineus greatly misliked their discord, because that diversity either in holy days or fasting days breaketh not the bond of religion, ne of Christis faith. What doth saint Augustine in his letters to januarie? Doth he not even the same that we require? He requireth a mean in ceremonies. Doth he not also lament, that the burden of ceremonies be more heavy unto us, than ever were any to the jews? What would he do now, when all thing is done for the serving of men's appetite, for ambition, and for desire of lucre?  
¶ Against such foolish trifles what I pray you saith Esaias, what jeremias, what Amos the prophets? Esaias foresaw these ceremonies, and these evil customs, he saw, that vain vanity should follow the destruction of the jews, which he showeth expressly: and yet we make as though we red of no such thing.  
¶ Herein I see not what you can lay against us, more than the authority of the canons, & the church, whose authority we would were safe, and in full strength. But this must always be one special point in the laws of the church, that priests live well and teach well, that they be present & abide upon their benefices, & that all they be deposed, which have gotten any thing in the church by money. Neither he should have any benefice with cure, whom the court carrieth from it, or he that leaveth his flock, and followeth an hawk, pricking to the partridge in stead of preaching to his parish. For as long as these things are suffered unpunished, how is it possible religion to be kept, and ceremonies unabused? For let the lest part be once misused, and the rest can not long continue safe. But you will not touch the diseases, that ye were set to seek fore: neither ye will suffer the partis sore grieved, to be healed. Ye esteem more the smoke of the sensars, bowings and crouchings, more the apparel that men go in, than ye do the knowledge of right religion, or the fear of god, or his honour: where as in deed, these things are of necessity, and the other for the soul health nothing at all. Never the less they may in some case be suffered, and are tolerable: but these that I shall now rehearse, can neither be winked at, neither defended, as not to acknowledge the abuse of the sacrament of the altar: and the abuse of ceremonies, as that monks and priests have liberty to live unchaste and uncleanly: and those that endeavour themselves to amend it, to be troubled, ye and judged of you unworthy to be in the company of good men. We are careful and sorry for this perverse judgement: we go not about to break the ceremonies, specially those, that may stand with Christis religion, we promise you to keep them still: only do you this for your part, see that those thniges be restored, without the which, neither the dignity of the church, neither the authority of Christis name can continue.  
¶ Now here I will come unto an other point, that moche letteth our agreement. Ye complain greatly, that we be over stubborn and rude, and that we intend to destroy all jurisdiction, and to take away all riches from the church. This you say, may not be suffered. For it is an ancient custom, that noble men, that come of great stocks, be honourably promoted: from whom so great commodities can not be taken away, without high displeasure, and great danger. If this be the worst, we shall lightly be delivered from great grief and trouble, & shortly be joined with you. For saying there be three sortis of men in the church, that rule: one of them meet to teach: an other, meet to maintain the power and riches of the church: the third, which sometimes hath both the things aforesaid, and yet is meet for ner nother. If you will be content to reject the last sort, and suffer the other two to be severed and divided distinctly the one from the other, I trust all strife and grudge between us, shallbe by those means quite abolished, and clean forgotten. For you require in the ministers of the church good life and learning. Let us have such as be able both for their learning, and for their living, to govern the people, put a difference between them, and the other that have in their governance the goods of the world, and of the common weal: do this, & we trust son to have an end of all matters, that we can not now agree upon, or at the least wise a greater moderation of our grudges & strifes. There be some men of great blood, which will be ashamed of the gospel: and there be some, that faithfully will keep the goods of the church. No man can make tyrants believe, that it is more honour, to be loved and honoured of their subjects, than to be feared of them. But it were a shame for any christian man to think, that it were a higher dignity, to have great power and might, than to profess the gospel, in such wise as may stand best with godly living. We are moved by authority of many great wise men, to set an order between these two sorts. To let pass saint Augustin, 
●omil. 98 ●n Matt.  saint Ambrose, and other perfect bishops, did not Chrisostom, before a multitude of an hundred. M. men, in a sermon, grievously lament, that bishops were taken from the cure of their church, and occupied in money matters? th'apostles also put a difference between the office of bishops and deacons. These two sorts had never been sundered, but that they inspired by god, did see before, that at one time or other, some would refuse to keep these orders, taken by them. ¶ But peradventure some men will say, noble men have given great riches to the church, it is convenient, that their posterity be soonest prefered unto the same. First noble men are not forbid, neither to profess the gospel, neither to have the governance of money & cities. If there be of them, that be unmeet to have the one or the other, there be laws, that will such to be regarded, as come of those ancestors, that first enriched this or that church. Finally all riches would be so disposed, that none lack, and an order taken after every person's degree & sort, which order must so long be kept, as religion take no hurt by it: an equal and a convenient distribution should be made to men of every degree. We may lack riches in Christis church, but if we be spoiled of true doctrine, than of necessity we are destitute of all religion. Therefore we will not strive with you for riches: we require to have Chrystis doctrine, we desire to have true ministers, we wish earnestly to have a free council in a safe place, where men may speak boldly, whither good men and well learned may be called, where the naughty & ignorant persons shall not be admitted as judges and chief doers. If you grant us these things, and will also help us in them, we will not meddle with great men. And yet as we will not willingly give them the riches of the church, that be of great power: so if they will needs have them, we will not greatly stick therein. If they desire to have gold and riches, and the governance of common weals, we will not strive with them: for we seek not for such things, no no, when all this that ye seek is taken a way, the church remaineth still: so that Christis learning do remain and the gospel flourish. Sacrilege is a shameful deed, and worthy great punishment: and against this many laws be made: certainly it is a kind of Sacrilege, not to dispense the goods of the church to them that be needy. And they that do not distribute them in this wise, do very naughtily. True it is, that at this hour the goods of the church be marvelous great and abundant, we would have them well disposed, but we would in especial have the disposition & distribution of them committed to the preachers of the gospel, & ministers of the church. If they that be rulers, rule the church well, we ought to rejoice at the common profit of christian men: but if they rule not well, and can not be amended by power, we ought to be sorry. Never the less, we may not take the matter so grievously, that men think, we would rather have our part of the riches, than see the gospel go forward. Therefore let us be at a point for the teaching of the gospel, for the sacraments, and for the ceremonies: and we will never strive with you for the riches, which we were better to lack than that for them Christis glory should be hindered. I see, there lacketh nothing, to bring us to a perfect peace, if ye will put a part all displeasure and hatred. Ye, not reading our books, have withdrawn your hearts from us, ruled by the report of them, that love us not. And so you believe, that we intend to destroy all good ordinances. And on the other side, because we are put in fear by many examples, we can not yet, but suspect and think, that you intend not a true and an earnest reformation of the church. If that, that we mean and go about could sink into your heeds, if we had some certain assurance, & good token of your diligence & unfeigned faith, we should be, both out of moche trouble, and with one mind we with you, would endeavour ourselves to do those things, that were best for the common wealth of Christendom.  
¶ I suppose ye be none of them, the trust, by force of arms, to maintain your power, and by violence to keep under your adversaries. I remember, when poor Luther was alone, and at war with all the world, no man being more hatid than he was: all his enemies could not take his life from him. These studies are now so increased within few years, so many following him, that now they fear little your threatenings. They have many and great tokens, that god favorith them: so that if you intend any thing against them, they surely trust, that no battle shall prevail, nor have any success against them, being in danger only for the love they bear to Christis religion. Wherefore while you have time, think upon this matter, look well about you. If you wool be ruled by reason, we shall easily defend our part, so that our judges be indifferent and just. If the matter must be tried by force of arms, first this were a cruel way, to put so many common weals of Christendom in hazard: Secondarylye, There is great danger in this thing, by reason your adversaries strength is waxed puissant and mighty: And it may chance, that when men shall see, that ye intend to use cruelty, many more will take our part, than yet are known to be of our side. Finally, admit that ye might have the upper hand, and obtain your purpose, either by unjust judgement, or else by force and violence: yet where cruelty, unrighteous dealing, and grudge of conscience is, there can ye not lead your life in honour, much less in pleasure. Ye can never so destroy us, but the foundations and roots will remain, whereof alway some shall spring, that will be able to judge truly of our matters. Again, although you should destroy us all together: yet there is a GOD, that seeth all things, and is able to revenge our quarrel: there is a CHRIST, in whose tuition and defence we are all, which as he was cause of health in the world, so is he able, to restore again his religion, though it were utterly destroyed.  
¶ I speak not this Contarene, by cause I judge you by these your devices, to intend mischief, but because there be many amongs you, which if they might have their minds, would cause more mischiefs in Christis church, than ever we saw hitherto. But I judge this of you, that god may rule your hearts, I know that ye lack neither learning nor wisdom, it may be that ye will love his honour, and bear a zeal to his truth, ye may foresee that, which shall both please god, and be moche to your honour. You amongs all men are chosen for great causes, your honour is to restore Christis doctrine, and to appoint such as will and shall be able to teach the gospel, to amend the ceremonies, and to put a difference between the ministers of the church. By these means you may bring in use again the old manner of learning, the old discipline of the church: without the which neither your dignity can be commendable, nor your authority continue any longer, nor religion flourish at any time. For there is no honour, where as is no good governance: where governors live not well, they can have but small commendation. Men can neither be obedient, neither love you that do not your duty. men would be taught & helped out of ignorance, for many mens hartis be won this way, and authority lightly obtained. But when subjects be not set by, & officers do not their duties, than authority wasteth apace, no man obeyeth them, but either for fear or flattery. Whereby it followeth, that with authority, honour decreaseth: and so religion is much hindered. ¶ Wherefore I pray you, put your helping hand to the religion of Christ, now being in decay and ready to fall: heal you those old great and almost desperate diseases, with which the church is sore vexed, and pineth daily away. And for as much as you yourself acknowledge many and grievous faults to be in the church, befydes many more, that you speak nothing of: be you content, that our men restore the foundation and ground of religion amongs themselves, hinder them not, suffer them to accomplish the work, which they fortunately have begun. If there be any thing, as ye say there is, that is not to be allowed among us, let there be appointed a councille, where freely, and without fear of punishment, men may say their minds, in all matters. Let all affections be laid apart, which may hinder the truth: and use such as shall hurt no man, as shall break no laws, but rather retain equity. For who can approve, excuse, or allow any council, wherein men's private commodities are only regarded, wherein occasions are sought, for to put men to death, wherein cornars are searched, to cover and hide vice? All manner of general councils ought alonely to be kept, to the furtherance of common weals, and in them ought to be used no cruelty. In them must reign faith and diligence, to cure all diseases. Wherefore let there be no encroaching covetousness in you, put away all cruelty: let none come there, that favour vice, or at the lest let them be no judges there. Let them be sought out, which rather seek the wealth of the hole, than of a few, which are glad of justice and equity. If ever there were or can be any time, wherein it was, or can be needful to seek such remedies, to use such industry and diligence, as we require in you, truly it is even now in our time, where in deed no medicine can be ministered, to diseases, that have of a long season been rooted in the church without great peril and danger. For where as vices have their defence of long custom▪ a cloker of error and naughtiness▪ aided by barbarous ignorance, that hath ruled religion, and all other things, these many years, where as councils have been called, not for reformation of things out of order, but rather to maintain ambition and pride, where as there hath been no man that would or could without peril open the diseases, & show remedies for the same, think that it is now your part, in this light of truth, you having also power now in your hands, by the consent of your bishop, to suage and appease all our troubles, to make a peace and concord between us, to deliver the world from misery, which daily increaseth, to plant and set forth new roots of true religion, fancies removed, and old doctrine established again. Think that he is above you, that made this world and ruleth it. Remember he seeth, and is judge of all that you go about, and that you can not suage his ire, moche less have his favour, except ye do well and mean truly. ¶ Consider, that there have been and ever shall be men in this world, which can truly judge of your life and manners. If they disallow your acts and deeds, they will here after grudge to give you that authority, which were necessary for you to have. Thus far you well.  
At Argent. The .29. of March. Anno domini. 1538.   

LONDINI IN AEDIBUS THOMAS BERTHELETI REGII IMPRESSORIS. EXCUS.  
ANNO. M. D. XXXVIII.  
CUM PRIVILEGIO.