The defence of a certain poor Christian man: Who else should have been condemned by the Pope's law.  
¶ Written in the high Allmaynes tongue by a right excellent and noble Prince/ and translated into English by Miles Coverdale.   

Love constraineth me me (Right virtuous judges) to take upon me the defence of this Christian man/ whom I see here accused to have deserved death. Nether do I suppose it can displease you which be Christian/ that one Christian man doth show a Christian work unto another. For although it might be esteemed a strange and unwont thing/ that I take upon me to defend a man/ who neither in name ner visure hath been known unto me till this present day/ neither I also being of his kin: Yet must the band of Christian love be considered/ which knitteth and coupleth unto us/ not only our friends and such as do us good/ but even our enemies also and them that do us evil.  
Inso much that by the commandment of our saviour/ we are bound with body/ goods and counsel to help all men without exception/ what need so ever they be in. How much less do ye suppose/ that a Christian brother is to be forsaken/ which standeth in danger of his life/ and that for Christ's doctrine sake/ for the which no man (except he were far out of the right way) dyliever refuse to jeopardy his nec.  
Nevertheless (Right dear judges) in this company that standeth hereby round about us/ might doubtless many be found/ which could handle this matter with more apt words/ with more gravity/ cunning and eloquence/ then I. To whom I was also purposed right gladly with all my heart to give place. notwithstanding as ye do see/ among this great multitude of people/ there is yet none found/ that in such a virtuous/ free/ honest/ profitable and needful matter/ would lay to his hands. Where as we see yet daily not a small number/ that willingly/ and earnestly/ and with great diligence doth maintain open felony/ wicked perjury/ shameful adultery slanderous and venomous matters/ horrible robbing/ manslaughter/ murthure/ and other beastly vices: and that either for vain favour sake/ or else (which is yet more shameful) for a filthy reward or lucre. Only this innocent Christian man/ which for the pure doctrine of Christ sake standeth in apparel of his life/ hath not one/ I will not say to manynteyne him/ but so much as ones to comfort him. Is not this a pitiful case? O what a wicked time is this? But alas/ even as the ungodly & wicked are full of malicious envy/ so are the simple both fear full & soon persuaded.  
As for me/ my lords/ I have not feared to take this matter in hand upon confidence in your wisdom and worship/ specially for as much as I considre it is not needful for me to use many painted words of glorious eloquence or vain appearance/ which nothinh to this matter appertaineth: for as much as it consisteth not in persuasion/ but in the truth itself. It is a free open matter/ and aught also freely and openly to be handled. Here must be no deceit/ no colour/ no cavillation/ but only the truth/ which unto us in this matter shallbe abundant and sufficient. Only I beseech you right worshipful judges/ that ye will lovingly/ diligently and pacienly give audience. Not that I have any suspicion/ as though ye were unrighteously minded against this innocent man. For by certain manifest tokens anevydent signs. I have parceaved all/ ready/ that their is not one of you all: which is not minded to discharge him. Not withstanding I suppose it ought by all means to be avoided/ that men do not think/ ye have quit him more thoroww favour/ than by virtue of the law.  
For our adversary in his complaint hath used such cavillation/ yea even for the nonce and of set purpose/ and hath mixed there in so many and diverse vain and feigned matters: Which among simple people might easily have an appearance of the verity/  
That equity requireth/ and necessity constraineth me/ to confute all such with the truth and substantial reasons: To the intent that no dubte should remain by any man. Nevertheless I am not therefore so careful to deliver this man's life/ whom I hear defend: Yea he himself for the honour of Christ/ if need require/ doth not refuse to lose it. The only doctrine of Christ is it/ which I would fain declare to be without blemish and undefiled. The same only/ the same (I say) have I taken upon me to maintain. For it am I minded to do my best.  
But now dear judges afore I come to the head articles/ I am advised to talk a little with our adversary.  
And now I speak unto thee/ in the longh gown/ I mean even the thou accuser/ which/ as I hear say/ art called an inquisitor of heresy. And first of all I demand of thee/ what moved thee/ to take that unhappy officie upon thee? What worship or profit thoughtest thou to obtain thereby. Me thinketh (to say plainly) thou hast sought nothing in this matter/ save only either filthy lucre/ vain pride/ or wicked tyranny: Or happy thou art so idle from thine own business/ that thou canst handle strange matters/ and such as are no point of thy charge: Or else thou art so pure and clear from thine own vices/ that thou enquyrest after other men's offences/ with such curiosity/ as well beseemeth such an holy Scribe and earnest defendor of the church of Rome. A wonder full holiness verily/ if it be so. And the same only thing (I suppose) is yet lacking unto thy perfect hiolynes/ which hast destroyed certain innocent Christian men already. O how sweet a doctor of divinity is this? Is not this a virtuous defendor of the church.  
But let us put the case (neverteles without prejudice of truth) that this man whom thou accusest/ be an heretic/ and utterly no christian. Is it thy mind/ that he shall therefore in all the haist be ha●led unto the hangman/ and put to death? didst thou ever read/ that Christ and his disciples commands to slay such as received the faith: or that after they had received it/ fell away from it again? I suppose not. Nevertheless thou mightest we'll have red/ that the unbelievers ought gently to be instruct and taught like as they that are fallen/ aught after a brotherly fashion to behelped up again and exhorted: and that they which of an obstinate mind will hear no exhortation/ ouhht to be eschewed & avoided/ but not in all the haist put to death. Thou with thy bitter accusation/ thinkest to bring this Christian man in to danger of his life. But how far the same thy complaint is from the wholesome doctrine of Christ and his disciples/ mayest thou consider thyself.  
Yff thou hadst been minded to make inquisition for heresy/ whereby thou nughtest help thy brother which is fallen and bring him from his errower unto the right way/ then were thy diligence to be commended. But now for as much as thy desire is to murder him like a beast/ thy cruelty must be reproved. Nether can I discern for what intent thou shouldest by right condemn him unto death except it be for some other offence then lack of faith. For either he hath never been a Christian man (which were temerarious to affirm/ for as much as he was baptized in Christ/ & hath openly confessed Christ/ were of noman doubteth) Or else is he fallen away from Christ/ which thou shalt never be able to prove. Now though thou couldst verify one of these two according to thy mind/ yet shall it be found/ that thou hast wrongfully accused him to have deserved death.  
If one should accuse a jew at the law that he were worthy to die/ because he holdeth nothing of Christ/ would not every one say/ that he were a mad man? Not that I will excuse the wicked infidelity of a jewe. But because that in this case/ the judgement appreteyneth not unto man/ but must be referred unto god. There dwell jews now also in many parts of Christendom/ not only in safeguard/ but occupy also/ and that openly.  
As for the Turks which of a very unsatiable greediness toward tyranny/ vex us horribly and all that we have/ yea spare no manner of age ner kind/ No man judgeth it wrong to destroy them in battle. But to murder their wives and children because they believe not in Christ/ do I take for a very beestly thing: And specially out of war in the time of peace/ when the Turks themselves/ in matters concerning the faith/ are nothing cruel against us.  
It is not meet/ to make a divorce of marriage/ for only unbelieves sake: so long as the unbelieving husband refuseth not to dwell with the believing wife/ neither as long as the unbelieving wife resuseth not to dwell with te believing husband. A Christian servant is bound to render to his unbelieving master his due obedience/ & that not to the eye sight/ but from the heart/ even as if he served Christ himself: Much less than shall he take a 'pon him to have power to hurt him. And thou thinkest that a man ought to be slain/ to whose charge thou canst lay no thing save only enfidelite. Mad and undiscrete art thou/ If thou so believest: Yea desperate and ungodly/ If thou believest no such thing/ & yet wilt thou persuade other men/ to bring this innocent in ioperdye of his life. notwithstanding I know already/ what thou wilt say thereto.  
I accuse no jew (wilt thou say) no Turk/ no heathen: What have we to do with them that are with out as. S Paul saith. I do accuse a runagate and Apostata: who though he be baptized in Christ/ and lovingly received in to the womb of our mother the holy church/ yet thorough the counsel of the devil/ hath he not been ashamed to fall from the right faifh and to cleave unto certain men's heresies/ against the cammaundement of the church: Nother was he therewith satisfied/ but thorough his false persuasion hath he gone about to bring many more/ even in to such like errors. Such one/ as I suppose/ ought to be hewn off from the body/ as a corrupt member: to the intent that the sore fret no farther.  
Have I understand thy mind? Thou hast nodded with thy head. I perceive that I have not guessed amiss. Now well than/ thou grantest that he is baptized in Christ and lovingly received in to the womb of our mother the holy church I desire no more. Thou art gone from the first step that tow stoodest upon. Whereby I hope/ that upon the other step whereon thou now standest/ thou wilt not long continue.  
With few/ but with true reasons now have I declared unto the already/ that one which was never no Christian/ aught not to be slain for only unbelieves sake/ without other offences. But now will I briefly show the what I suppose aught to be done with such as are Christened/ and yet thorough heresy and errors concerning faith/ or thorough other sin and vice/ are fallen from Christ. For Christ is two manner of ways denied/ not only with word/ but also with deed/ while there be many/ that are ever ready to praise Christ with their words and yet in their deeds are so openly against him/ that thereby it may be easily perceived/ that/ except the vain bare words/ they have no Christian point in them. If thou now hast taken upon thee/ at the judgement seat of thelawe to accuse all such as unchristen/ as verily they be in deed/ when shall thy accusation then and complynte have an end? If thou meanest/ that they ought immendialy to be slain as soon as they fall/ what place then shall repentance have? Who shall have leisure than to do penance/ or to amend?  
Wilt thou also be so shameless/ as to deny forgiveness of sins unto them that truly amend? Or canst thou be so cruel/ that thou wilt look for no conversion/ But immediately destroy the man both body and soul? How canst thou know (thou unreasonable man) when/ how/ or by what mean/ god as a merciful father/ will call sinners again unto true faith and repentance/ who upon Peter's question/ command him to forgive his neighbour seven and seventy times? believest thou him to be so unmerciful/ that what he commandeth a man to do/ he will deny the same/ to such as pray unto him? Away/ away I say with this thy unconvenient and blasphemous opinion. God saith: I will not the death ofsymer/ but rather that he convert/ and live. Thou criest: An heretic ought to be brent. And why so I pray thee? lest he should convert/ and so live. With this voice discoverest thou thyself already/ that thou art achilde of the devil/ which is amurthurer from the bekynning. I preceave thou hast changed thy colour for veri anger. I have touched thy holiness to sore. pardon me if I have done amiss I would have dealt more friendly with thee/ if thou with this thy undiscrete and unreasonable accusation/ hadst not be wrayed thyself.  
But lest thou shouldest think that I favour such as deny Christ in word or deed/ or such as blaspheme god/ being oft exhorted/ well & truly taught/ yea convict with substantial reasons out of the scripture/ & yet will never leave their unconvenient and false opinion: lest thou shouldest think (I say) that I favoured any such/ I will declare mine opinion/ & that not out of mine own brain/ but such an opinion as is past all doubt/ certain and sure/ yea even spoken by the holy mouth of Christ himself.  
If hewill not hear the church (saith Christ) than count him as an heathen and open sinner. Hath not Christ with these words declared/ that scuh as are dishobedient unto his church and congregation/ aught to be excluded from the fellowship of the good? Why lachest thou so heartily/ as though it were but a trifle a man to be excluded from the felasshippe of saints? methinketh thou wottest not well what matter it maketh/ when by the authority of the keys/ one is separated out of the church. Verily I say unto you (saith the lord) what soever ye bind upon earth/ shall also be bound in heaven. ●oo/ there hast thou no vain opinion/ but an assured iudgemmt out of the mouth of our saviour himself.  
The apostle Paul commandeth to eschew an heretic/ after that he is sufficiently warned. And the man which kept his stepmother/ delivereth he unto the devil that the spirit may be saved at the latterdaye. Did he therefore conden him unto death/ because he wrythet to deliver him unto Satan/ to the destruction of the flesh. That be far from the ecxellent love of Paul/ that he would not rather help up a brother that were fallen/ than utterly to cast him a awye? The conclusion also of the matter/ which followed thereof/ declareth itself/ that he meant not to have him slain/ but to have him purged out as an old leaven to the intent that he should not sour the whole lump of dow/ and that at the last he might amend/ as he did in deed. For in the second epistle to the Corinthians he commandeth/ that for as much as the same man came to knowledge and repentance/ they should with all loving kindness take him up again/ forgive him his offence/ and comfort him in his heaviness/ lest he should be swallowed on (or fall in despair) thorough over much sorrow. All which things could not have come to pas/ if the man in all the haist had afore been prevented with death. O the right godly patience and long suffering of our saviour/ who as a god shepherd leaving the nine & nyentie sheep in the wildernisse/ seeketh it that is lost: not to cast it unto the wolf to be dedevoured/ but lovingly to bring it again in to his sheep fold.  
Now understandest thou/ that mine opinion (yea the opinion of Christ) is confirmed with scriptures/ with examples and by Paul himself. Nether can it help thee/ though thou objectest unto me the parable of the gospel/ where in the householder commandeth his steward to hue down the vnfrutef●ull tree/ if it bring no more fruit. For such knowledge of time must only be referred unto god/ as unto him that only knoweth the hearts of all men. Else had not Christ forbidden to pluck up the weeds afore the harvest.  
Yet must I declare unto thee/ what bodily hindrance must grow and follow out of this sentence of excommunication/ to him that is condemned there in: lest thou shouldest think my mind were to judge no further/ but with bare words only to have him excluded from the communion of the Christian.  
Thou hast heard the fearful thunder bolt of our saviour: what so ever ye bind upon earth/ shall also be bound in heaven. Thus is he then already put out of the book of life/ and living dead. Believe me/ it is an heavy punishment. I wot not where to find a sorer. But they that in their hearts are more moved with worldly matters/ let them hear this that followeth.  
All honest virtuous persons shall eschew him. Howbeit such a one as hath so denied Christ/ that he hath also cast from him all shame fastness and honesty/ might peradventure not greatly care therefore. From all worship (if he were in any) and worshipful offices shall he be deposed. All Christian shall abhor him/ and earnestly hate his infidelity/ and yet love his parson/ as it becometh the disciples of Christ: to the intent it may appear/ that such punishment is laid upon him/ not of malice or evil will/ but done all to the intent/ that he thorough such temporal correction/ might convert/ and be reserved unto Christ the lord for ever.  
Have I said enough now to thy cruelite with this my declaration? Or is not this sufficient? Take heed/ I advise thee/ that in judging other men to sore-thou condemn not thyself. For I trust I will shortly bring to pass/ that it shallbe manifest and open unto every man/ how that thou thyself art even te same heretic/ to whom the foresaid punishment by right and reason belongeth.  
Now turn I me again unto you (Right prudent judges) having no small confidence in your singular worship and gravity/ forasmuch as I know that ye will give no sentence/ but such as accordeth with equity/ and serveth to the honour of Christ: yea right glad I am to see/ that the same lieth now in your authority.  
And because I purpose not to hold you up long with vain words/ I will now come to the matter/ which I suppose concerneth not only him that here standeth upon life and death/ but every one of us also that seek the honour of Christ. I will bring in no new thing/ or that hitherto hath not been heard. For in this matter/ where we have now continually gone about more than twenty years/ what can be spakon that hath not been oft spoken afore? What can be mentioned/ that hath not affore been preached openly/ and (as they say) upon the house tops? I suppose it not needful to teach you in this matter/ but only to put you in remembrance and to exhort you? Wherefore I beseech you/ ye will but even patiently hear me/ according as ye have hitherto done already.  
I perceive (right dear judges) that our adversary hat grounded his whole accusation her upon/ that he will say: how that this Christian man is fallen from the holy Christian church. Wherefore I see well/ I must first endeavour myself to declare unto you the true description of the church. Which if it be well known & understand/ I perceive that all the rest may lightly be discussed/ and preaduenture the sooner brought to an end.  
As touching this: we believe an holy Chatolike or general church/ which is the feloshhippe of saints. Here ye see (right dear judges) with how few words the true description of the church is set forth before our eyes.  
Whereby we may evidently percave/ that the holy Catholic church is nothing else but a fellowship of saints. And the same is also the bride of Christ without spot or wrynckle/ purified thorough the blood of the bridegroom himself: even the heavenly hierusalem/ in to the which/ no unclean person cometh: the most holy temple/ where into is entered our bishope jesus Christ/ who is a priest for ever after the order of Melchisedech. This I say/ is the church builded upon the roke/ against the which neither the winds/ ner the waves of waters/ no ner the gates of hell/ can prevail: the head and fundacio wheoff is Christ himself.  
To this church pertain all they/ that sins the beginning of the world have been saved/ and that shallbe saved unto the end thereof. For they are the living stones of this heavenly hierusalem and of this most holy temple.  
Know ye not (saith. S. Paul) that ye are the tempel of God/ and that the spirit of god dwelleeh in you? If any man defile this temple/ him shall god destroy: for the temple of god is holy/ the same temple are ye.  
Even this church/ doth this Christian brother of ours believe steadfastly ● yea and in this church also believeth he forgiveness of sins/ and after the resurrection of the flesh an everlasting life. Why sayest thou than/ that he is falelen away from the church? To the speak I now/ thou unreasonable accuser: What hast thou yet more to lay to his charge? He believeth in god the father almighty maker of heaven and earth/ and in jesus Christ his only begotten son our lord/ which was conceived of the holy ghost/ born of mary the virgin/ suffered under Pontius Pilate/ was crucified/ dead and buried/ descended unto hell/ on the third day rose again from death/ ascended unto heaven/ sitteth at the right hand of god the father almighty/ from thence shall he come to judge the quick an dead. He believeth also in the holy ghost/ and all the rest that we mentioned afore of the church. He believeth likiwise all that is written by the prophets and other old fathers of the old testament. In like manner believeth he all that in the gospels is written of the acts and doctrine of Christ. He confesseth also that the doctrine of the Apostles and disciples of Christ is not to be doubted upon. Moreover he believeth that whatsoever the holy fathers of the new testament have written/ is true/ so far as it is not contrary to the doctrine of Christ and of his Apostles.  
With this true and free confession of faith/ I suppose thou art so satisfied/ that now thou wilt not stick with all expedition to quite this Christian man/ and faithfully to commit him unto the judges as a right member of the church: and for as much as thou hast unadvisedly accused him as an heretic and as a rennegate from the church/ & hast done him wrong/ I hope thou wilt therefore ask him forgiveness. But I see well/ thou shakest thy head/ bytest thy tethe one upon another/ and art be come (as me thinketh) nothing the milder. Wherefore behold I beseech you/ how shameless this man is/ if I may call such one a man/ which so unmanly dealeth/ that I suppose he hath forgotten/ that he himself is a man. I doubt not right dear judges/ but the same free confession of this Christian man is sufficient enough to quite him/ and that in your judgement he needeth no farther clearing of himself. notwithstanding lest our adversary should report/ that I have said nothing to the ordely rehearsal of his accusation/ but wittingly passed over it: or how that I am so short of memory/ that I have forgotten what he hath laid for himself: therefore will I rehearse it all again: to the intent that when I have repeated his unhonest complaint/ and confuted it/ every man may understand/ that he is smitten with his own sword. Ye have perceived/ I suppose/ that his whole accusation consisted in eight principal articles/ which I will now repeat in order/ that if any thing there in have been forgotten/ it may be called unto remambraunce again.  
This heretic (saith our adversary) doth affirm.  
First/ that the bishope of Rome is not the head of the church ner the true vicar of Christ.  
Secondly: that the mass is no sacrice ner ought to be used for other.  
Thirdly: that the supper of the lordt aught to be ministered in forms both of bread and wine/ and that also unto the lay people.  
Fourthly: that there is no purgatory/ and that suffragies for the deed are in vain/ and superstitious.  
fifthly: that it is not necessary to call upon saints.  
Sixthly: that auricular confession was neither commanded ner institute of Christ and his disciples.  
Seventhly: that on the days prohibited and forbidden by the church of Rome/ it is no sin to eat flesh.  
Eightely/ and finally/ he saith plainly/ that priests may marry.  
These (ye dear judges) are the foul misdeeds: these are the horrible vices: these are the detestable blasphemies: her off cometh the great uproar & horrible noise of heaven and earth/ where thorough it is to be feared/ that the four elements will come together/ and that the world will return in to his ol darkness and confusion again.  
And why do not we all rend our clothes/ and stop our ears after the manner of the jews/ & cry ewith loud voice? He hath blasphemed: Crucify/ Crucify. Such a matter might haply be laughed at/ if it were showed in the way of jesting/ and to make the people a pastime with all. But for as much as the matter is now handled in judgement/ and brought so farforth/ that this Christian man is like to suffer death therefore/ Me thinketh every faithful Christian man ought from the ground of his heart to bewail it.  
But now let us examen the first article/ and ponder well/ what is to be holden of the bishoope of Rome's power. All Christian men do confess/ that the holy Catholic (or universal) church/ is the fellowship of saints.  
And this is the one only church/ wherein is but one lord/ one faith/ one baptism/ one god and father of all things. But for as much as we say: I believe an holy universal church/ we do confess/ that the same is not visible ner corporal. notwithstanding in the scripture/ there is named yet another church which is both visible and corporal.  
Whereunto the keys of the kingdom of heaven are committed/ which the lord also meaneth when he saith: Tell it unto the church. In the which church all they are comprehended/ that are named Christian/ good and evil/ wherein also the tars groweth with the wheat until the time of the harvest.  
Nevertheless this is not an one only church/ but distributed in to many parts: for it were unpossible to have/ in one place an one only congregation of all Christian together/ seeing they dwell so far one from another/ & be of so sundry lanhages & manners. Therefore the Apostles as we do read/ have in all parts ordained as many churches/ as they thought necessary according to the nature of the countries: And gave unto every church their peculiar bishop/ to keep the lords flock: whom the also called priest or elder: giving them a title of reputation/ either because of their age/ or by reason of their excellent gravity & virtuous conversation. To such men was committed the care of Christ's flock and the ministration of god's word/ to rule the people/ and to feed the flock of Christ with all.  
As for high bishope/ under Christ they knew none. They had all like authority. Every one had the oversight of the flock that was committed unto him. But when any doubt arose/ they used not to show it unto one alone as to the head/ or to them all (which was unpossible) but unto certain: who when they had called upon the name of the lord/ knew in the holy ghost/ what was to be done/ as we may openly see in the Acts of the Apostles. Wherefore me thinketh it a great wonder that ever the church of Rome came in such reputation/ that it hath hither to been taken of many for the head of all churches/ yea for the one only Catholic or universal church: considering that in holy scripture it hath no testimony that may truly be alleged to any such purpose. For we have declared now already/ that there is not one only visible church: which thing appeareth evidently out of the words of Christ/ when he saith tell it unto the church. Should he now run from hierusalem unto Rome/ to tell his brother's fault? Therefore be there many churches or congregations/ wherein the children of god in this veil of misery are mixed among children of the devil/ which inconvenience also they daily complain of  
But let us see with what reasons or rater cavillations/ our adversary goeth about to maintain this his Romshe church/ & his grandsire pope or bishop of Rome. We read in the gospel/ that Christ asked his disciples: who say ye that I am? Peter answered & said: thou art the son of the living god.  
Whereupon jesus said unto him. Blessed art thou Simon jonas son/ for flesh and blood hath not opened that unto thee/ but my father which is in heaven. And I say unto thee: Thou art Petrus (that is/ appertaining to the stony rock) and upon this rock will I build my church/ and the gates of hell shall not prevail against it. And I will give the the keys of the kingdom of heaven: & what soever thou bindest upon earth/ shall also be bound in heaven: And what soever thou losest upon earth/ shall be loosed also in heaven.  
This promise of Christ/ which we also believe steadfastly to be fulfilled/ taketh our adversary upon him to wraist unto his opinion. How now (saith he) did not Christ plainly say: Thou art Petrus/ and upon this rock will I build my church: and I will give the the keys of the kingdom of heaven?  
Who I pray thee/ denieth that the church is builded upon a strong rock? who will not grant/ that the keys were committed unto Peter? Nevertheless we will seek the true understanding of this promise. When Peter had consessed Christ to be the son of the living god/ the lordt said unto him: blessed art thou Simon the son of jonas/ for flesh and blood hath not opened that unto the but my father which is in heaven. Whereby Christ ●s the gift of god/ and cometh of the father of heaven. Now followeth the promise for the faithers sake: and I say unto thee/ that thou art Petrus/ here giveth he him another name/ not Simon jonas son/ but Petrus/ as one that cleaveth or belongeth unto the rock.  
And upon this rock (saith he) will I build my church: as though he should say: blessed art thou/ for as much as thorough god's revelation/ thou confessest/ that I am the son of the living god. And therefore art thou Petrus/ that is/ thou belongest unto the rock. And upon this rock whereunto thou elevest now by thy confession/ will I build my church. For where as the church of god was nourished first in hope of the redemption for to come/ and after that the law came as a scoolmaster/ stood much in outward ceremonies and commandments of the law: now that the perfect time is come/ I will build my church upon myself/ as on the strong rock that whosoever believeth in me/ shall not perish/ but have everlasting life. If he had said Super Petrum/ it might happy have been understand of Peter: but seeing he saith Super have petram/ we will search the scripture/ whether this rock may signify any thing else save only Christ himself.  
It is written: behold/ I lay in Zion a stumbling stone/ and a rock that men shallbe offended at. And whosoever believeth on him/ shall not be confounded: which scripture Paul and Peter also declare in manner with the same words. And in another place saith Paul? they drank all of the spiritual rock that followed them/ which rock was Christ. And in the Acts of the Apostles: this is the stone that was refused of you builders/ and is become the head cover stone// neither is their salvation in any other. Loo/ here is a true & sufficient interpretation of this rock.  
For as the apostle Paul saith: no man can lay another foundation then that is laid all ready/ namely Christ jesus. This much have I said touching the foundation of the church.  
Now will we come to the keys.  
And I (saith the lord) will give the the keys of the kingdom of heaven. The story now of the gospel declareth/ that this authority of the keys/ was not given only unto Peter/ but unto all the Apostles alike. And when he had so spokon (saith the Evangelist) breathed he upon them/ and said▪ receive ye the holy ghost. Whose sins ye forgive/ to them are they forgiven: and whose sins ye retain/ to them are they retained. These are other words/ then the lord spoke afore unto Peter alone/ and yet is it all one meaning. For what this binding else save only retaining of sins?  
And what eyes is losing/ save only remytting of sins? Wherefore not only Peter/ but all disciples also yea all such as have the holy ghost/ have free authority to use the keys.  
Yet hath our adversary one reeson/ where by he thinketh to prove that Christ gave the superiority unto Peter/ nanlye because that in the end of. S. Ihons' gospel/ the lord jesus said unto him.  
Simon joannes/ lovest thou me more than these? Peter answered him: yea lord thou knowest that I love the.  
jesus said unto him: feed my sheep/ & that same spoke he three times. Out of this will our adversary conclude/ that the whole flock of Christ was committed unto Peter to be fed: and because the lord said I have prayed for the that thy faith fail not/ he will that we shall thereby understand the church of Rome. If he now will have that understand of the church of Rome/ as of Peter's habitation to come/ then out of Christ's commandment which followeth immediately after/ let him learn/ that unto the church of Rome there was given no pre-eminence more than to other churches/ but that there is equalite. And thou (saith Christ) when thou art converted/ strength thy brethren: he saith not/ strength thy sheep/ as the chief shepherd: neither thy children/ as the most holy father) but strength thy brethren. And as oft as there arose any contention among the disciples for the superiority/ Christ allway rebuked them/ and said/ that they were brethren. Therefore saith- S. Paul also: unto every one of us is given grace according unto the measure of the gift of Christ. And immediately after it followeth: and he himself made some Apostles/ some prophets/ some Evangelists/ some shepherds and teachers/ to the edifying of the saints/ to the work & ministration. etc.  
In this rehearsal of ministrations/ where nameth he one of them to be head among the Apostles? What is become of the name of the chief shepherd? It followeth also: let us follow the truth in love/ and in all things grow in him which is the head/ even Christ. Here see we that all saints are members of one body/ whose head is Christ himself. Nether is here mention made of any other head. And in another place saith Paul: they which samed to be some what and great/ added nothing unto me. But contrariwise when they saw/ that the gospel over the uncircuncision was committed unto Peter (for he that was mighty in Peter in the apostleship one the circumcision/ the same was mighty in me among the heathen) when the grace that was given unto me/ then james/ Cephas and John/ which sewed to be pylours'/ gave unto me and Bernabas the right hands of that fellowship? that we should be Apostles among the heathen/ and they in the circuncisoon.  
What can be found more plain? S. Paul saith/ that he had commission of the apostleship among the heathen/ as Peter had among the circumcision. Thus after our adversaries doctrine/ we must have two heads/ ard two chief shepherds: the one among the jews/ the other omong the heathen. And why do not the Romans boast them selves of. S. Paul/ whom every man reputeth an apostle of the heathen/ of whom they come? But let them hear the rest of the text/ where it sayeth that james Cephas and John seemed to be pylours. Why calleth he Cephas or Peter a pyloure like the other? Wherefore doth not he call him the foundation of the church? Why nameth he him not the chief among the Apostles? They gave me (saith he) and Barnaba the right hand of that fellowship. Here he affirmeth/ that they were received of them as companions. All which things declare no superiority/ but a brotherly equality among the Apostles.  
But let us grant/ that Peter was the chief among the Apostles/ the chefeshepherde of the lords flock/ and the true vicar of Christ upon earth (though we need none such/ for as much as Christ hath promised us to be with us unto the end of the world/ neither is his kingdom of this world) but put the case that it so is/ why will the bishops of Rome yet use any such title? What excellent thing soever was in Peter/ that same received he at the grace of god thorough his faith & love. The same grace lacked not Paul & the other Apostles: for though Peter's shadow did heal many/ yet helped Paul's napkin not a fen thorough like working of the lord/ which confirmed his word with such tokens. But what is that to the bishops of Rome? Doth the same prove/ that Peter & Paul preached at Rome: As for Peter it is not very certain that ever he came there. But let us grant that he was at Rome/ & bishop there also. Shall therefore all the bishops of Rome coming aster/ inheret likewise the grace that Peter had? O how blessed an estate hath the bishop of Rome/ if even the same grace of god that was in Peter/ be adjoined to his office? If he might inherit the faith & love of Peter/ doubtless he should also obtain like grace. But every man knoweth/ that these things were gists of grace in Peter and in the other Apostles/ considering that virtues or vices come not to inheritance: But every soul that sinneth/ the same shall die: virtue also doth seldom take place in the successors.  
Why do the romish than boast themselves so sore? Do they it only because that Prter was at Rome? That were even as if a shoemaker dwelling in a house (wherein a great learned man dwelled sometime) wilt boast himself to have obtained some sciences of his predecessor by reason of that dwelling place. Yea it were even as if a poor fellow entering in to an office/ wherein had been a rich man afore (to whom great debts were owing/ not concerning the office) will require of duty the same his predecessors debts/ because he succeedeth him in the office Even like arguments in a manner doth our adversary use/ whereby he goeth about to make the bishop of Rome like unto Peter in authority. Peter/ saith he was ordained chief shepherd of Christ's flock: to him were committed the keys of the kingdom of heaven: And the same Peter was sometime bishop of Rome/ therefore all bishops of Rome/ are the chief shepherds and have the keys of the kingdom of heaven. Though this be but a small argument/ yet hath god permitted that thorough the craffte of the devil/ it is so sunk in to many men's minds/ that who so ever undertaketh but with a word to do aught there against/ must stand in danger of his life. Now is it manifest that for the maintenance of his opinion/ he (namely our adversary hath nothing/ except we grant him/ that Peter was bishope of Rome. If that now alone be sufficient for the establishing of such exceeding great authority/ I refer it to the discretion of you that be judges. Now will we speak of the mass.  
This name Mass/ was doubtless in the Apostles time neither used ner heardof. Nether can there any certain occasion be showed whence this name should come. But certain it is/ that all the preparation about it/ was institute and ordained to the intent/ that the supper and death of the lord might be had in remembrance: which may easily be perceived by the vestiments and other things pertaining to the mass. Now in the primitive church was not the supper of the lord kept afore none/ as now the use is/ but in the evening after supper as Christ himself kept it. Nevertheless thorough the misbehaviour of certain filthy persons/ which with their drunkenness dishonoured this holy supper/ arose great slander and offence/ which. S. Paul to the Corinthians doth earnestly rebuke. And therefore thought the holy fathers it should not be against the ordinance of the lord. If men kept this holy supper afo●●●oone/ fasting: whereby such inordinate people might somewhat be withdrawn from their inconvenience. Which the considered/ they might well do/ for as much as they altered nothing of the principal matter.  
And at the first/ was no more added thereunto/ save only the Pater noster/ the prayer of the lord. But afterward in process of time by adding more and more it grew tho the point that it is now at. And besides that with such additions they thought to garnish the supper of the lord (peradventure of a good intent) they have almost utterly lost the principal points of the remembrance of the supper. So that now the right name of it is altered/ and no more called the lords supper/ but is called Mess/ which name is both strange and unknown in the scripture: yea and that worse is/ it is named a sacrifice/ that may be done for other folks. Whereof then sprung the slanderous market of buying and selling of masses in churches: here of was renewed the dangerous idolatry/ that we ran unto the mass as to a special worck/ thinking there to fetch all salvation/ which we should have looked for only at Christ's hand.  
But let us look/ wherefore they call it a sacrifice. Even because (say they) that in the mass/ Christ the son is offered up unto god his father. O what a great blasphemy is this/ yea to be abhorred of all virtuous men. Who would think it possible/ that men mortal and sinful/ could ever have been so in a lapert or rather mad/ as to presume with their unclean hands/ to offer Christ the lord unto his father yet once again? Christ (saith. S. Paul) is entered in to the very heaven/ for to appear now in the sight of god for us: not to offer himself often/ as the high priest entereth in to the holy place every year with strange blood: for than must he have oft suffered since the world began. And afterward it followeth: thus was Christ offered up ones for all to take away the sins of many: but they will say: Christ is not so sacrificed in the mass/ that he dieth again upon the cross/ but it is for the remembrance of the same sacrifice that once was made. why do they than call it a sacrifice/ seeing it is but a remembrance of a sacrifice? And why say they that it may be done for other seeing that of itself it is no such work/ but only a remembrance of the supper and passion of our lordt jesus Christ? Which saith: take and eat/ this is my body. And of the cup he saith: drink ye all thereout. And as afft as ye this do/ then do it to the remembrance of me. He saith not offer my body and my blood. Wherefore let the rihht & true remembrance of the lords Supper remain in the congregations/ and let us show the lords death until he come.  
Now if we be disposed to offer/ let us offer our own bodies/ a quick/ holy and acceptable sacrifice unto god/ which is even the reasonable way to serve him. We read in the scripture/ that no vice was punished so sore/ as the abuse of god's service. Wherefore me thinketh all virtuous men should heartily pray/ that the abuse of the mass were put down in the churches. For if we wilfully sin after the knowledge of the truth/ there remaineth no more sacrifice for sins. & c.? But I willet the mass go/ and treat of both the kinds in the lords holy Supper/ which should also be given unto the lay people.  
It is past all doubt by every man/ that Christ in the holy Supper gave his disciples both the kinds. Therefore it is manifest/ that their opinion is not evil/ which would have the chalice distributed unto every man. And me thinketh the other do err sore/ that hold the contrary/ and specially because they put such difference between priests and lay people/ not considering the priestly office that is committed unto all faithful believers. For in the law of Moses/ the office of priests was to offer and pray for the people. But now for as much as Christ being once offered up for us/ hath abrogate all other sacrices/ and not only permitted but also commanded all men to pray: I can not sewhat difference can be between priests and lay people/ except the governance of the church and ministration of god's word. For. S. Peter in his Epistel saith: and ye also as living stones/ be made a spiritual house/ a holy priesthood/ to offer up spiritual sacrifices/ acceptable to god thorough jesus Christ. And even there also saith. S. Peter: but ye are the chosen generation/ the royal priesthood/ the holy nation. etc. Here writeth. S. Peter not only unto bishops and priests/ but to the strangers that were dispersed and scattered abroad in Ponto/ Galatia etc. And calleth them altogether an holy and royal priesthood.  
S. Paul also writing of this holy supper of the lord to the comen congregations at Corinthum/ maketh mention not only of the bred/ but also of the cupen. If the cup then at that time/ was comen unto all Christian men/ why is it now withdrawn from the lay people?  
The holy fathers (saith our adversary have with good conscience brought the supper to this ordening that it now is in: and that mihht they well do/ as we read that in the Apostles time certain things were ordained/ where of no mention is in the gospel. Among which this is one in the Acts of the Apostles/ where they commanded to abstain from things offered unto Idols/ and from blood and from strangled: which commandment the Apostles esteemed necessary. Whereunto I answer briefly/ that the Apostles gave no such commandment for that intent that it should allway so continue/ saying they themselves afterward kept it not. Nevertheless they having respect unto the time/ thought to avoid the offending of the weak. But when the gospel was more clearly come to light/ they ceased from such commandments as things not necessary the verity being known. Even out of this occasion did Paul circumcise Timothy/ where as nevertheless afterward when the jews would needs have had him to circumcise Titus also/ he would not give place unto them one hour. Even so me thinketh should it he now likewise: For though the cup of the lord be withholden from the lay people for certain causes which be but trifles/ yet now for as much as it is evident (to all such as will know it) that the memorial of Christ's holy supper was institute by himself under both the forms of bred and wine/ let us forsake our own foolish intentes/ and turn again to the infallible ordinance of Christ? yea let us acknowledge/ that Christ/ who is wiser than all angels or men/ did not fornaught or without cause ordain this remembrance under both forms of bred and wine: and that if there were any danger for the lay people to have the use of the chalice (as our adversaries make a babbling there of) he could have known it afore well enough: howbeit in the outward use of the sacrament without faith/ consisteth but small salvation/ as it well hath appeared in the traitor judas. For as soon as he had received this sacrament with the other disciples at the hand of Christ immediately went he forth/ xecuted his treason/ despaired/ & hanged himself. For if the outward use of the bred and wine were necessary to salvation/ it should not go well with them that may not away with wine. Therefore the right and wholesome remembrance of the supper of the lord/ is it that is done in faith: namely/ when we believe that the body of Christ was given for us and that his blood was shed for us But for as much as Christ would have the same remembrance kept with outward using of bred an wine/ therefore must so great a sacrament in nowise belest unmynistred/ but still observed/ according as Christ himself hath ordained it/ wothout all men's inventions. But now will we speak of Purgatory.  
The opinion of Purgatory/ I suppose/ is taken out of the books & writings of the Heythen/ for as much as in the holy scripture of the old & new Testament we have no manner of record for the confirmation of any such thing. Christ and his Apostles have taught much and evidently of the eternal salvation of the faithful/ and damnation of the unfaithful: but nothing of purgatory. Wherefore I think it not needful to invoke sore against it/ considering it is a thing that hath no ground/ and must needs fail of itself. Our adversary nevertheless had certain arguments/ but so feeble/ and so wide from the purpose/ that I am allmoss ashamed to repeat them. We rerde in the book of the Machabeus sent to jerusalem twelve thousand pieces of silver/ to offer for the sins of the deed/ because he had a good and devout mind concerning the resurrection. Now I pray the what doth that to purgatory? Who saith/ that it is not a good and devout thing to remember the resurrection? And where as the Author of the book addeth these words: therefore is it an holy and wholso-some cogitation to pray for the deed/ that they might be delivered from sins: the same words do not I so esteem/ that they ought to be taken for a certain/ for as much as the author of the same book is unknown/ and the book itself not approvide with any testimony of holy scripture.  
Furthermore/ in the gospel/ where as Christ counseyleth us to agree with our adversary while we are in the way with him/ afore we come to the judge/ left the judge deliver us to the officer/ and the officer cast us in prison/ whence thou shalt not come forth (saith Christ) till thou hast prayed the uttermost farthing. With these words will Christ declare/ that a gentle agreement is profitable/ though it be done with some loss. For if we will not agree with our adversary by the way/ but fear a little loss/ it is to be feared/ that the judge will cast us in person/ and put us to sharper payment yea and more intolerable/ then peradventure the other was/ wherewith our adversary would have been satisfied. But the person doth our adversary call here purgatory/ and that which is spoken concerning the businesses of this world doth he take upon him to wrest unto the world to come/ as though a man might feign out of the words of Christ what he list.  
In like mane ralledgeth he the testimony of. S. Paul. i. Corintr. iij. Where he saith/ that the fire shall prove every man's work what it is. And if any man's work burn/ he shall suffer loss: but he himself shall be saved/ nevertheless as thorough the fire. Here expoundeth he fire to be purgatory/ where as. S. Paul by a similitude doth say/ that our works shallbe tried like as gold/ silver/ and other metal is tried in the fire.  
But who can suffer such juggling? Let him show us the least lettre in the scripture/ that plainly proveth purgatory. If we must purge our sins thorough purgatory/ I pray the then for what intent died Christ? Wherefore shed he is blood? If god be with us/ who will be against us? Who spared not his own only son/ but gave him for us all/ & how should he not give us all things with him: Who will accuse the elect of god? It is god that maketh them righteous/ who will condemn them: Now sew that the faithful are made aighteous/ and shall not be condemned. And who is so ungodly as to think/ that the righteous god doth after this world punish one uncondemned.  
Let this little/ but true/ be sufficient/ to overthrow the vain invention of purgatory. And what need was it/ with this weak fear of pain/ to witdrawe simple people from the hollove of Christ/ who nevertheless in this world hath promised trouble even unto his faithful/ to make them feel some what of the punishment of munch sin: but after death an whole/ frey perfect joy and salvation/ which we undoubtedly look for in the blessed hope have thrust us down/ and therefore feigned they this horrible bog of purgatory: to the intent that we despairing in the assured and infinite mercy of god which cometh thorough jesus christ/ might run to their churches (yea to their chistes) to be free from our sins with unreasonable money/ whose iudginent tarrieth not behind. Let noman therefore be moved by those deceitful sprites/ which (as they say) do appear unto men and desire their help/ praying/ that masses/ pilgrimages & other like superstitious ceremonies many be done for them/ for even the same night bogs/ like as they in old time were among the heathen/ so are they now also among the turks. Nether is it wonder if the devil can disguise him in the form of a dead man/ seeing he can transfigure himself in to an angel of light. But to the intent that the unprofitable purgatory do us no harm in our heads/ we will go forth farther.  
The invocation of saints hath even such a foundation as purgatory hath/ namely none at all. But a wonderful thing is it to express/ how the imaginations of men have ever been inclined to idolatry: and therefore is it not for nought that the first precept among ten/ was so well beaten in to the jews/ that they should honour but one god/ and have no strange gods. Now to have a strange god/ what is it else/ save to put hope and trust in a creature/ and not in god the maker only? Christ saith: come to me all ye that labour and are overcharged/ & I will refresh you. And what soever ye ask the father in my name/ he will give it you. Is that true? I suppose no man will deny it. If it be true them/ why do not we believe it? Wherefore call we not upon god the father/ thorough his only be gotten son jesus Christ/ seeing we are sure that he denieth us no petition. But we will see the arguments of our adversary/ whereby he goeth oboute to prove the invocation of saints. We believe (saith he) the promise of Christ: but because we trust not to our own strength/ therefore seek we advocates to pray unto god for us: like as it is in great princes courts/ where matters are dispatched by the counselours whom the prince loveth. O what a gross likeness is that? hath a prince mortal any thing in this point that may be resembled unto god? Two special causes there be/ wherefore one must have to do with lords uponn earth thorough mediators & advocates/ namely ignorance of the lords/ & mutability of their minds. For they can not know what one desireth/ except some body tell them. It is also uncertain/ whether they will grant that one desireth of them or no. But so is it not with god. Christ saith your father knoweth where of ye have need/ afore ye pray unto him. And what so ever ye pray unto the father in my name/ he will give it you. Here is it evident/ that neither ignorance ner chaunheablenesse of mind hath place with god. This similitude also concerning the great princes of the world/ is false/ like as it is false that they say they believe the promise of Christ. For if they constantly believed that they should be heard thorough Christ/ they would seek no help of other. But seeing they confess that they trust not their own error/ in that they understand not/ that this promise was made not thorough our deserving/ but thorough the deserving of Christ. And where they will keep themselves from being to bold of god/ they fall to their own hurt in to the head sin of desperation or infidelity. And if they continue therein/ they need not look to obtain any thing of god/ as. S. james testifieth/ who exhorteth us to pray in faith/ and not to dowte. For who so doubteth (sayeth he) is like unto the waves of the see/ that are tossed and blown of the wind. Let not such a man think/ that he shall receive any thing of the lord.  
In matters of the world/ it is not accounted no god wit for a man to leave a thing certain for a thing uncertain/ and as the dog did in Esopes fables/ to let the flesh fall/ and to follow the shadow there of. And how much more undiscrete a thing may it be esteemed/ when in such a great matter concerning everlasting salvation/ one forsaketh it that without contradiction is true/ & followeth another thing/ where it may be doubted whether it be true or no. That we are heard thorough christ/ we be certain/ while we are so taught of the verity itself. But how can we be sure that our prayer is heard for any saints sake/ seeing that of the invocation of saints there is no mention made in the scripture/ but the contrary is evidently declared in many places. Christ answereth the devil after this manner: thou shalt worship the lord thy god/ and him only shalt thou honour. And what need we many probations? Let him show us one place in the scripture/ where one saint called upon another. If the invocation of saints were profitable/ why did not Moses call upon Abraham Isaac & jacob/ seeing he heard god himself say. I am the god of Abraham/ Isaac and of jacob? Why did not David and the other prophets call upon Moses/ as the chief prophet of god? And where/ fore did not the jews that came after call upon David/ who had such good record of god himself/ that he said/ I have found a man after mine own heart/ which shall accomplish all my will.  
And after the coming of Christ why did not the Apostles call upon John the baptist/ concerning whom they had heard these words of our saviour: among such as are borne of women arose none greater than John the baptist.  
It is not lickelye ye dear judges/ that these holy men of whom I now have made mention/ were so negligent/ or so unkind of stomach toward us/ that if they had known and been persuaded that the invocation of saints were for our salvation or acceptable to god/ they would not let us know thereof. Therefore do I esteem it a dangerous thing/ without scripture yea against the open scripture/ to set up the invocation of saints/ as a service acceptable to god. Nether can I allow the objection of those/ that go about to menteyne such opinions by old and long custom/ or by miracles. For as touching custom/ if all were to be commended that hath been long and of old time used/ then the blasphemous use of the heathen with their idols must be set up again/ which with one consent of so many nations endured many years afore the coming of Christ.  
Thus might advowtrie all so and other vices be maintained/ seeing they be committed so oft and in so many places. But what is less commendable/ than to go about thorough an evil custom to set up/ a thing that is openly against the law of god/ yea men in their laws will suffer no such evil customs we to take upon us to be judges over gods word  
Concerning miracles which god so greatly worketh in his saints/ who would not higlye wonder at such/ as at a singular gift of god? Not withstanding it is manifest also/ that to do miracles add wonders/ is not allway a sure probation of holiness/ seeing we read not ever that Abraham/ Isaac/ jacob/ David and John the baptist did miracles. Must they therefore not be holy/ and should we therefore despise them? Or why call we not judas the traitor/ as a saint/ that did miracles with the Apostles and healed many people/ as we may perceive out of the history of the gospel? But let us hear the sentence of Christ: many (saith he) shall say unto me in that day: lord/ lord/ have not we profecied in thy name? Have not we cast out devils in thy name? Have we not done great virtues in thy name? Then will I confess unto them/ I never knew you. Depart from all ye evil doers. What can our adversaries boast now of saints miracles/ seeing we read that ungodly and damned persons have done many great acts in the name of Christ? And. S. Paul also prophesieth to the Thessalonians/ saying that the wicked shall come/ namely the child of perdition/ whose coming is after the working of the devil/ with all manner lying powers/ tokens and wonders. Wherefore let us not believe every spirit/ but prove them whether they be of god/ or no. And let us not be so unadvised as to ascribe unto saints and to their merits/ the honour that only appertaineth unto god.  
When Peter and John at the gate of the temple/ had made the lame man whole/ and the people ran to them wondering/ Peter said unto them: ye men of Israel/ why wonder ye at this thing/ or why look ye so upon us/ as though we thorough our power or virtue had made this man go. And afterward it followeth: throw the faith in his name (namely Christ's) hath he upon this man whom ye see and know/ confirmed his name. And faith thorough him hath given this man healt before your eyes. Where are now the miracles which they say are done thorough the merits of saints? Peter and John pilorus of the church confess plainly/ that this lame man was not made whole thorough their power or virtue/ but in the faith thorough Christ. O eternal god/ in what an horrible deep pit of Idolatry are we fallen? How far have we erred from the true faith of Christ? We shall not lightly find any time where in the heathen have honoured their gods with so great supersticiousnesse/ as some Christian honour their saints. Every occupation hath his advowrie/ every land their own defendor/ and every sickness a peculiar physician. There be some saints also whom they do not honour to have profit by them but because they should do them no harm. To certain peculiar saints commit they their matters of war/ their merchandise/ & their causes of marriage. The husband men also have their own helpers: one increaseth the seed/ another keepeth the vineyards/ the sheep/ the kine/ the geyse: yea the filthy swine have likewise their own proper herd. To him offer the foolish people allmaner of things/ but for the most part wax so that here in they are almost become like unto the Egyptians/ who worshipped such beasts themselves for their gods.  
These saints now are all honoured/ they are all called upon: only merciful Christ is not regarded. And though they sometime name him with bare words/ yet is all their trust in the saints. Nether are they satisfied in such strange honouring of saints/ but make also a wonderful difference of holy places. Here of cometh it that they think Mary the mother of Christ to be more gracious in one place/ than in another. Now pilgrimages also mynishe some that the reputation of the old. They run to Compostell in Spain to visit. S. james: to John in douchland to salute our lady/ and in many othrr places to saints graves (as the kites fly to the carrion) & honour many deed bodies upon earth whose souls are in hell. I pass over the foolish superstition that they use with deed saints raiment/ as coats hosen shues/ & regard little the poor saints/ that live with us as brethren in Christ upon earth/ & have great need of such apparel. Yet would I esteem it a less error/ if they worshipped not also the images that have no understanding & are made with men's hands/ of gold/ silver/ stone & wood: yea very little it faileth that they worship not with all/ even the worms the worms that gnaw the bodies of such blessed saints of wood. To such images ascribe they wonder & miracles. Of some one they say/ that it had spoken. Of another they say/ that by his own virtue he is gone from one place to another. They day should be to long for me/ if I would say all that might be spoken of this unreasonable matter. Summa they leave nothing be hind that belongeth to full idolatry  
We may well say/ that the indians had much more right to worship the. Son/ such a dear/ profitable/ wonderful & excellent creature/ then these mad folks have to worship such a rotten worm aten idol. Now though we disallow such ydoatrie/ such perverse honouring & wrong & invocation of saints/ let no man think/ that we therefore will withdraw from them any thing of their true worship & reputation. Saints have nothing that they have not received Paul saith: what is Paul? What is Apollo? Even ministers they are/ by whom ye are to the believe/ and that according as the lord hath given unto every man. And afterward it followeth: therefore let no man rejoice in men/ for all is yours/ whether it be Paul or Apollo or Cephas or the world: whether it be life or death/ whether it be things present or for to come: all is yours but ye are Christ's/ and Christ is gods. Wherefore all grace which cometh thorough Chriin the holy ghost/ ascribe we unto god as unto him that only giveth it. And heartily we beseek him that unto us poor sinners also he will grant this infinite mercy/ to the intent that we may forsake our sins/ and be holy before him thorough jesus Christ his only begotten son/ who upon the cross hath delivered us not with a small price/ but with his own blood. Reason it is/ that saints have their due honour/ but faith and invocation belonget only unto god. Let us go therefore with confidence unto the seat of grace/ that we may receive mercy & find grace to help in the time of need. For we have not an high priest which can not have compassidn on our infirmities/ but was in all points tempted as we are but without sin/ being ever able also to save them that come unto god thorough him/ and liveth ever to make intercession for us. Nether is there under heaven given unto men any other name/ wherein we must be saved. For there is but one god/ and one mediator be between god and man/ namely the man jesus Christ/ which gave himself a redemption for all. To him be honour and praise for ever.  
My purpose was (Right dear judges) to have defended this Christian man cause with few words. Nevertheless the sotyl complaint of our adversary hath hindered me (as ye see) fro making of mine answer. Wherefore the fault of so long communication ought reasonably to be imputed not unto us/ but to the unrighteous accuser.  
And now will I take in hand the sext article/ namely auricular confession: which I suppose was first ordained for this purpose/ that the simple unlearned people should go to the priests to seek counsel/ if they had any grievous thing in their mind either cocerning any doubt in the believe/ or concerning sin which vexeth a man's conscience: To the intent that the priests as they that be learned and have experience in the scripture/ might strength such as be weak in faith/ warn the unruly and misnurtoured/ comfort such as be sorry and penitent for their sins: summa/ as true physicians to give due medicines for every sickness. Which ordinance if it were right kept/ and as I now have said/ I suppose no man could reprove it. But now forasmuch as they command/ that every person shall once in the year confess all his sins to his own priest not only such as he hath committed in deed/ but also what soever is come in to his thought/ yea and to declare the state/ place/ time and circumstance of the persons/ considering likewise that they proclaim the same out as a commandment of god under pain of eternal dammation/ I may say that it is no wholesome confession of sins/ but rather a shamelfull tormenting of men's consciences. Nether can I believe either/ but that it was brought in by the special craft and sotiltie of the devil/ to tangle poor men with a new snare/ and uttarlye to bring them from the wholesome and necessary confession of sins. It is written in the psalm: I said/ I will even against myself/ confess mine offence unto the lord/ and thou for gavest me the ungodliness of my sin. For the same shall all saints pray unto the in due season. Without such confession of sin shall noman be saved. For they that desire to be partakers of the grace of Christ/ must afore all things know and confess/ that they are sinners and worthy of eternal punishment. Such a confession if it come from the heart/ is wholesome & fruitful. Afterward verily followeth a broken heart/ which god will not despise.  
Our adversary would prove out of the gospel/ that this confession to the priest/ is commanded of Christ/ because that when he cleansed the lepars/ he bade them go show themselves to the priests. Here doth our adversary make a cold interpretation. Show yourselves/ saith he/ is as much to say/ as confess your sins. But the words that follow after in the gospel/ will not suffer such a slender exposition. And offer the gift (saith Christ) that Moses commanded/ for a witness unto them. This was the very cause why they were commanded to go unto the priests: namely/ that of them/ as of those to whom the knowledge of leprosy was committed/ they might be judged clean: to the intent it might be known/ that Christ had truly cleansed them. There frre for a witness against such as resisted him/ bade he the lepers offer the gift that Moses had commanded in the law.  
Out of. S. james epistle taketh our adversary these words: knowledge your sins one to another/ and pray one for another/ that ye may be saved. Here doth he as he did afore/ and will have this word one to anoher/ to be as much to say as to a priest.  
Nevertheless the words be so plain/ that they need no long interpretation. For. S. james willeth/ that every one shall knowledge himself as a sinner toward his neggboure/ & so one to pray for another/ that they may fulfil brotherley love and be saved. I abhor (most prudent judges) to express/ what great harm the strait confession hath brought to pass among the simple people. For seeing they think that they can not be saved/ exerpte they confess every thing as narrowly as the sameshrist tradition bindeth/ and yet leave it undone sometime for shame/ and sometime thorough forgetfulness/ no doubt they fall in to despair/ and are ever (yea aslong as they live) far from holy hope. It is manifest also how unreasonably certain priests behave themselves in hearing of confessions/ to the great destruction of souls. Some/ for all yght occasion/ will not absolve a penitent/ no though he be very sorry for his sins. Some ask questions of young people concerning wanton and filthy mattters/ nothing regarding their innocent minds. And where as they should earnestly desire to help with some wholsowe medicine/ they make deadly wounds in weak consciences.  
But what shall I say? Have they not oft and wilfully thorough their constrained confession/ abused the chaste simplicity of honest women and virgins/ to their own unchastity and wantonness? Some of them openly told abroad/ the thing that hath been committed to their fidelity in confession: and thereby have they brought much malice to pass/ yea and sometime murder also. Such are the sweet fruits of this feigned confession: yea and that as evil is/ they preach the same to be a work/ for whose sake god forgiveth sins and thereby have they rob Christ of his honour/ like blasphemous men as they be. Wherefore considering this tree was not planted by the father of heaven/ but by the children of the devil/ to search out craftily the privities of men's hearts/ me thinketh it should be pluck up by the roots/ and men brought again to the right and wholesome confession of their sins.  
The rest is/ that I make answer touching the difference of meats/ and concerning the marriage of priests: Which two points I purpose not to sunder/ far as much as Paul joineth them together in his first epistle to Timothy/ where these be his words: the spirit speaheth evidently/ that in the later times some shall depart from the faith/ and shall give heed unto sprites of error and devilish doctrines of them which speak false thorough hypocrisy & have their conscience marked with an hot iron/ forbidding to marry/ and commanding to obsteyne from the meats which god hath created to be received with thanksgiving of them which believe and know the truth. For every creature of god is good/ & nothing to be refused/ that is received with giving of thanks: for it is sanctified by the word of god and prayer (I suppose dear judges) that as touching these matters/ Paul hath with these words sufficienthly answered for us/ seeing he saith evidently/ that they which forbid to marry/ and command to abstain fro meats/ are departed from the faith and follow the devils doctrine.  
Paul also himself wrythet thus to the Corinthians: what so ever is sold in the flesh market/ that eat/ and ask no question for conscience sake. For the earth is the lords/ and all that is therein. And to the Colossians he writeth: let no man therefore trouble your consciences about meat or drink/ or for a piece of an holy day/ or new Moon/ or of the Sabbath days/ which are the shadow of things that were for to come/ but the body itself is in Christ.  
And afterward it followeth: if ye be deed then with Christ from the ordinances of the world why are ye held with such traditions/ as though ye lived after the world? As when they say/ touch not this/ taste not that/ handle not that: All which thisges do hurt unto men because of their obuse/ which cometh only of the commandments and doctrines of men. etc. All this doth Christ confirm/ when he saith: what soever entereth in at the mouth/ defileth not the man. And what can be more clearly spoken? But so false and unrighteous is the judgement of such unreasonable men/ that if a Christian man do taste but a little flesh upon a day prohibited by them/ Immediately without any farther advisement/ they proclaim him to be an heretic/ and cast in his tethe such a tradition of fasting/ as though a man's salvation depended upon the difference of meats: and yet the hypocrites them selves/ though they eat no flesh/ are nevertheless so full of flesllye desires/ that they can understand nothing but fleshly/ & sometime are not ashamed to utter their fleshly lusts with excess.  
Even as great wrong do they thorough their damning of priests marriage. But to the intent that men should judge them to be excellent manteyners of chastity/ they praise virginity out of measure/ which in very deed is a singu gift of god/ but keven unto few. Nevertheless that they go about to manteyne/ not virginity/ but a state to live unmarried/ it appeareth plainly by this/ that when a priest taketh a wife/ they will not only have him deposed from his ministration/ but judge him worthy to be put to death also. But if he against all honesty/ take an harlot/ or keep another man's wife/ he is suffered/ as a profitable member of the church (of Rome I mean). O what an horrible wickendesse is this? Yet was there never a people so wild or unnatural/ but they had an ordinance concerning marriage/ and keeping of concubines. Only romish priests may in this matter do as they lust themselves.  
They take harlots at their pleasure/ when they will/ and where/ and ask no question for conscience sake/ so that they pay the bishope the whore toll.  
And even with like audacity put they them away from them again/ and shame never a whit. Yet are they not satisfied with such unmeasurable liberty/ but haunt other men's wives/ and deflower virginity. No thing can be safe from them: with their filthy wantonness defile they every thing/ the angelical defenders of chastity: all which is so manifest/ that it can not be hid.  
But lest I be reputed more to be an accuser of romish priests/ then a defender of this Christian man/ I will pass over many things that might be spoken concerning this matter/ and content me with the judgement of Panul/ who saith: if they can not abstain/ let them marry/ for it is better eo mary than to burn. Wherefore let this judgement remain/ let troubled consciences be helped/ and the ministers of the church restored again to an honest conversation: lest if we continue in this sin/ we fall in to that horrible judgement/ wherewith god will judge fornicators and advoutres.  
Now/ thou unreasonable accuser/ hast thou a sufficient answer to all the points of thy complaint? and I would hope that thy madness should thereby be mitigate/ if I feared not that the light of thy body were darkened for very malice. Now if the light that is in the be darkness/ how grerte will the darkness itself be/ even thou thy self/ I say knowest well/ that all that I have said/ is true. And why resisted thou than the open truth. Thou unhappy man/ art thou so far unadvised/ that thou canst not pondre/ how weak a ground thou hast in this ungodly matter/ and again how mighty and invyncyble an adversary thou hast/ namely Christ jesus the only begotten dear son of god. Thy fury hath now raged enough against this innocent Christian man, Cease now at the last from perverting the right way of the lord. Alas man/ how oft hast thou in this thy envious complaint/ denied the faith openly/ in that thou hast diverse times said/ that only faith maketh not righteous before god? I pray thee/ art thou not ashamed of so detestable a lie? Doth not the scripture teach evidently/ that fait only justifieth in the fight of god: Who ever denied this/ if he were not mad/ and such one as thou art? Thou boastest of great works/ where of thou thyself hast not touched one with thy little finger. And who knoweth not/ that faith and charity can not be separated. If charity then hang upon faith/ and can not be idle/ but allway occupied/ how should not the works of charity and love follow afterward of themselves? Yea the same works are now not ours (lest any man boast himself) but Christ's/ who worketh in us thorough faith/ as in his own members.  
Thou takest to record the Epistle of. S. james/ whose words are these: faith without works is deed. Here thou rejoicest as though thou hadst gotten the vittory/ and tryumphest as though thou werest over the hedge all ready. S. james saith/ that faith without works is no faith/ for faith love or charity can not be sundered. Thinkest thou that one can love another/ to whom he giveth no credence Or that one can put all his hope and trust in him whom he loveth not S. Paul saith: if I had all faith/ so that I could remove hills/ and had not love/ I were nothing. The same putteth he for a thing unpossible/ and declareth thereby / that faith can not be without love or charity. Therefore will we discern these three things (faith hope and charity) one from another/ but so/ that they remain unseparated. Faith only iutifieth before god: love or charity worketh toward her neighbour: hope doth patiently wait for the promise of god/ and shall not be confounded. Thou sayest we lack good works/ (not such as come of love/ or that Christ shall require of us at the day of judgement) but to go a pilgrimage/ to set up candils before images/ to number up what we pray/ to tell over a pair of deeds/ to put defence in clothing/ in meats/ in prayers/ in titels or names/ where one had rather be called a charter house monk or a barfote frere/ then a Christian man. These and such like sklender and childish works requirest thou of us: which though one had done them altogether/ it were even as much as though he in the mean season had ridden upon a stick with boys in the street.  
But declare thou us thy faith out of such works/ as belong to a Christian man/ and we will show the our works put of faith. Seist thou how this Christian mam (whom thou accusest) standeth here so weak & fleble thorough the stynck and tediousness of the preson/ that he can scace stand upon his legs. And why: I pray the. Hath he committed any evil deed? No. For if he have done ouhht that deserveth death/ or so the judges have the law/ they have the sword/ let them execute it/ I will make no request against it. Wherefore is it than? I will tell the. Even because he hath freely preached the gospel of Christ and the grace that is given us thorough him (for he believed/ therefore hath he spoken) and hath taught that what soever is against the gospel ought to be put dawn/ to the intent that the kingdom of god might come unto us/ & that his name might be santified: thus of a fervent love hath he endeavoured himself to instruct all men and to bring them to the true knowledge of god/ and of his son jesus Christ Summa/ his mind was so set to serve his negboure/ that he hath not abhorred the dark dungeon and preson/ to be desolate and alone/ in hunger and thirst/ yea & in danger of death.  
Such are the works of a Christian man/ which must not be ascribed unto us/ but unto the lord that worketh them in us. Such true fasting is accepted of the lord such true obedience belongeth to his saints.  
Now forasmuch as I have sufficiently declared that our adversaries complaint is clean against equity/ there is no more to be required save only that ye/ Right dear judges (whose mind is to do every man right) quite this Christian man according to your benevolence.   

A short recapittulation unto the Reader.  
Here haste thou hard (most jentle Reader) how benign/ how loving/ how mindful hour most merciful father is/ and ever hatthe been/ over his elect and chosen children/ namely even now. And for an ensample have we this poor and simple creature set before hour iees/ to call us to remembrance that he is nigh unto all them that/ in time of tribulation or persecution will call/ a 'pon him in truth and verity. See we not here how mercifully. He stirechith owte his hand/ he spredith a broude his wings to hide and cover this his tender bird from the gleyde or bosarde. And in conclusion he mollifieth and movith the heart of this virtuous prince and by him as by an enstrument of his one/ doth he not only defend this poor man's cause/ or rather the trewthyt self: but also delivereth him from the cruel hands of all his emnies/ no otherwise/ then evin as it were from death to life such is his godly nature/ such is his property an a customed manner/ that in the mydist of adversytes' tribulation & persecution/ where men think him most furthist of/ there is he most nighest and present/ with such consolation and comforth as can not be expressed with/ tongue. What more joy can there come to them which be afflicted persecuted and under the sweet cross of jesus Christ/ then to call to their remembrance the comfortable stories of the scripture according to the saying of scent Paul. What so ever thing is written/ it is written for hour doctrine and learning/ that through patience and the consolation of gods word/ we may have sewer hope & trust.  
How lick a loving lord/ saved he/ Isaac/ from the mortal and deadly struck of the sword/ with how petiful aneye looked he on No the preacher of righteousness/ restoring him from the rough raging waves of the unmerciful see/ he delivered Loath at an enstant from the conversation and company of they ungodly sodomites & Gomorrians/ keppt he not jonas save and sound/ after he was devoured and swaloed up of that huge and monstruus fish: Sydrach/ Misach/ and Abdenago/ preserved he from the flaming furnace of burning fyrd Daniel be delivered from the devouring mouths/ of the hungry lions. Moses among the reeds and flages hid & hanged by the water side in a basket/ whas restored again to his natural mother to be norsed of her. Paul was left down in a baskyt/ and so escaped the hands of his persecutors/ Susanna/ whas preserved and defended pure and undefiled/ from the lecherus lusts of the false priests and judges/ judith/ with moche joy and victory whas delivered from the feyrce violence/ and mighty power of all they emnies of god. These/ and many more godly ensamples be lefftt in the holy scripture to the great comforth and consolation of them that suffer persecution for Christ's sake/ according to the saying of Christ himself. Blessed are all they which suffer persecution for righteousness sake: for their is the kingdom of heaven. Again/ as many as will live godly in Christ jesus must suffer persecution/ it is the blessing of god & the sweet rod of correction/ where with all the feathe of the feathfull must there with betrayed. For evyn as hour lord and god/ doth all ways and at all times preserve/ keep/ and defend his poor persecuted & afflict in all extremites: so doth he cast down/ and never raise up again/ all such that so obstinately and wilfully resistyth his eternal testament and word/ oppressing his preachers/ and persecuting Christ/ the only son of god in his members. saying now that such trouble and persecution chansith all ways upon the simple and poor afflict/ specially now/ in these dangerus & perelus seyson: let not therefore the words of Paul be out of they remembrance of them that be at liberty/ where he sayeth Remember them that are in bands/ evyn as though ye were in bands which them: and be mindful off them which are in adversity: Let this short an bresse lesson/ be sufficient at this time to put thee/ (most Christian reader) in remembrance of some paerte of thy duty: and to render thanks unto the lord for the great strength and power he gave unto this Christian prince to confess his lord & god/ before all men him shall the lord confess again before the father of heaven/ the lord send us many such princes that will with so ready a mind defend the lively word of god/ deliver the innocent/ confute the false accuser/ and to conclude to be priest & ready to give his life for his poor brother. To the great discomforth of that hungry horse leche/ and blood thyrsti Romanyst the generation (of wome) is never satisfied till it hath blood. God defend all them that believe in his word from their cruelite/ and ylluminate they hearts of all princes that they may onest spy and perceive what kind of people they be that cause this great dissension discord and wars/ now in this trowbelous time/ and thou I put no doubt but that kingdom of Antichrist/ which now hangeth by a twine thread/ shall shortly take a fall/ & the kingdom of Christ magnified among all nations to the great honour and laud of god: to the consolation and comfort of the wool Christian congregation of jesus christ/ to whom be praise both now & ever. AMEN.   

¶ Printed at Nurenbergh/ And translated out of Dutch in to English by Miles Coverdale/ in the year of our Lord, M.D.XLV. in the last of Octobre.