Tessaradelphus, OR The four Brothers.  
The qualities of whom are contained in this old Riddle.  
Four brethren were bred at once  
Without flesh, blood, or bones.  
One with a beard, but two had none,  
The fourth had but half one.  
Collected and translated. By THOMAS HARRAR.  
permissu superiorum, 1616.   

To the Reader.  
REader, I having travailed in divers parts of the Christian world, chiefly to take a diligent view of the sundry sects (which some call Relgions) which are now in these parts thereof; and finding that to one objecting their disagreements one with another, they presently answer: that they agree all in fundamental points, although they descent in some matters, which they say, appertain not to faith. Knowing by experience this answer to be most false, I thought it worth the labour to set before thine eyes very briefly, yet plainly, the four Principal Sects, which are either allowed, or permitted in some countries here in Europe; out of which, the multitude of petite Sects issue, to the end thou mayest see the irreconcilable differences amongst them. And when thou hast diligently considered them, I hope thou wilt say of them, that recitasse est confutasse, the rehearsing of them is the confuting of them. They are obscurely comprehended in the Riddle aforesaid, for they were all bred with Martin Luther, although they came forth some of them after, as thou shalt see in this little Treatise. I call them brothers, as they (partly forced by Catholics, and partly to deceive the ignorant) do sometimes style themselves, although in their writings they condemn one another to the pit of Hell. Thou wouldst know who these four be: Marry Lutheranisine, Caluinisme, Anabaptisme, and Anglianisme. Some will perhaps say, that Religions or Sects should rather be termed sisters, because they are in the latin tongue of the feminine gender; but I answer, that Sects and Schisms taking their denomination of their Authors, who were men, may be well of the masculine gender, I call the religion of England Anglianisme, because it among the rest hath no one especial Author, but is set forth by the Prince, and Parliament. The same Religion is now received in Scotland, because the King is one and the same of both Kingdoms, as also of Ireland, and other Isles. These four brothers (as I term them) are without flesh, blood, or bone, because indeed there is no substance at all, or sap of religion, but certain shadows and shows in them, as thou mayest see in the sequel. One of them hath a beard, that is, some seemley face of a man; I mean ceremonies of Religion, as Lutheranisme hath, and two, to wit, Caluinisme, and Anabaptisme, no beards at all, except here and there a fewling hair, that is, no ceremonies to account of, but some few remnants not worth the reckoning. Anglianisme hath after a fashion half a beard, for that it retaineth yet some ceremonies of ancient Religion, although daylis decreasing. In reading this little book, thou mayest take a view of them all, and consider well with thyself, whether there be any hope of salvation in any of them, which are opposite to the universal Catholic Church, so renowned over the world, for so many ages together.  
Farewell in Christ.   

CHAP. I. Of Martin Luther.  
MArtin Luther, the Author of this first Sect, was borne at Isleb in the County of Mansfield, Anno 1483. the two and twentieth day of October; his father was called john Ludder, and his mother's name was Margaret, people of mean degree; some say that his mother conceived him of an Incubus: but whether that be true or no, I will not here dispute. Many writ that the Devil and he were very familiar one with another, and that they did eat a bushel of salt together. And how on a time, when the Gospel was read at Mass, erat jesus eijciens demonium. Luther threw himself to the ground, crying that is not I, that is not I: he changed his name from Ludder, which signifieth in their tongue Mocker, These, or Filth, into Luther, which betokeneth a pure man. So the Manichees changed their master's name Manes, that is, mad, into Manichee; which signifieth to power down Manna. Lib. de here. c. 42.  
After that Luther had bestowed his young years in human letters, and had been brought up in the colleges of Magdeburge, and Senach in Turing, he gave himself to the study of civil Law, but presently after, one of his companions walking with him out of the town, was strucken stark dead with a thunderbolte, Luther not hurt, but all on a smoke; with this chance he was so frighted, that incontinently he left the world, and put himself into a Monastery of Augustin Friars in the town of Erford, Anno. 1504 his companions wondrens at this change in him, having never seen so much as one: spark of religion, or piety in him, but rather plain signs of debanchements and disorders. He had scarce ended his year of probation, but he grew proud, and haughty, having indeed some more learning than his fellows, over whom he would domineer and play the Master. For which cause as an unruly fellow, he was sent from thence to Wittenberg, to a Covent of the same order, Anno 1508. And at the same time there being a division between certain houses of that order, (for seven Monasteries banded against their General) Luther took part with the revolted, and was sent to Rome as an advocate of their cause. After this, Pope Leo the tenth having set forth Indulgences, for such as would contribute to the wars against the Turks, the promulgation whereof was assigned to the jacobin Faiars, and not to the Austenes, as they desired; Stambitius General of the said Austenes took it in evil part, because such charge had been accustomed to be committed to his Order, which was matter of no small credit: And for very spite set up Luther, whom he knew to be fit for seditious exploits, and tongued at will, as also bold and venturous, to preach against the abuse of Preachers, and Collectors of Indulgences. This Stambitius was emboldened so to do, by the countenance of Frederick Duke of Saxony, who was soar offended with the Pope, because he had not the Bishopric of Magdeburge, but it was given to the Archebishoppe of Ments, who under the Pope had the assigning of the preaching of the Pardons. Luther then mounting into the pulpit, thundered against the Collectors, and Preachers of Pardons, more vehemently indeed then Stambitius would have had him to have done, flouting, mocking, and scoffing at them, and now and then girding at the Pope himself, insomuch as it irked Stambitius that he had set him on work; but now it was past his help: For many grew cold in devotion towards this contribution, by reason of Luther his preaching against it, and sent the Collectors back not only empty handed, but loaded also with contumelies, and reproaches. He growing more malapert for that the people gave ear unto him, was so audacious, as he wrote to the Archbishop of Ments, and to him of Brandeburg against the Collectors, who made no reckoning of him, nor of his letters. He set forth also certain Theses or propositions against the foresaid, taxing Ecclesiastical persons of negligence and ignorance. Tekell superior of the jacobins, set forth contrary propositions, answering his, and calleth Luther Heretic.  
At this time in very truth, there was great corruption in manners, and the Clergy was nothing so vigilant and careful, as aforetime; which things facilitated Luther his proceed. All the Christian world was Catholic, and for many hundred years together, had no Heretical enemies to reckon of: Not any Protestant, or Puritan had ever been heard of, which made Churchmen to grow leffe watchful, and to live at their ease, wallowing in wealth and pleasures. Pope Leo hearing of these tumults wrote to the Duke of Saxony, to send Luther to his Legate Caietan, who was with the Emperor Maximilian, or else to send him to Rome, where the cause might be heard; but the Duke excused the matter, and Luther wrote most humbly unto the Pope, and offered to be silent hereafter, so that his adversaries would surcease. Nevertheless, the matter grew worse; for Silvester Prierias a jacobin, Master of the Pope's palace, buckled with Luther, and extolled the Pope's authority above all Counsels, and powers on the earth, in such sort, as Luther enraged with his assertions, abased the same more than ever. divers jacobins took Silvester his part, and many Augustine's defended Luther: And the broils grew so hot, that at length Luther his complices, called in question the power of the Pope about Indulgences, and questioned works meritorious, and satisfactory, and sundry other matters not doubted of before; but Luther himself would not seem to doubt thereof, for in his first tome he avoucheth the same, affirming, that the Pope the immediate Vicar of jesus Christ, hath authority to distrubute Indulgences.  
After all this, he humbled himself again to the Pope, and confessed his faults and was sent to Cardinal Caietan, before whom, he confeffed the Catholic faith; and with great protestations submitted himself.  
He was yet once again cited to Rome, but he appealed to the future general Council, protesting that he would not diminish the authority of the Pope, so that he be of a sound opinion, for that was his clause. He wrote unto the Pope also praising him, and dispraising his Legate and officers, and laid all faults on others. Many giddy-headed people at this time ran headlong after Luther, stared on him, flattered him, and encouraged him to higher matters. He writeth to the Emperor, to Knges, and to Princes, crying upon them to reform the Church, which phrase of speech pleased many, protesting that he would change nothing, for he lived as yet within his Covent, and said Mass. The people applauded him on each side, which made him more proud and arrogant, insomuch as he would say, turn thine eyes towards me Germany, I am sent to save thee.  
The first Clergyman that ever followed Luther, was Carolastade Archdeacon of Wittenberg: This man and Luther disputed with D. Eckius a Prebend of Ingolstade, at Lipse before Duke George, brother to Frederick Duke of Saxony; and they both submitted their opinions to the Divines of Erfor and Paris, but still revolted again. In this hot conference, Luther burst forth into these speeches. This quarrel was not begun for the honour of God, neither shall it be ended by him. The Pope wrote again to the Duke of Saxony, blaming him for protecting of Luther, but he sent him a mild answer, saying that his holiness his Nuncio was of opinion, that Luther should not go out of that coast, for fear of scattering of Heresies else where. But indeed Luther had resolved, if he had been driven out of Saxony, to retire himself into Bohemia, yet feared he the Hussites, because he had affirmed them to be Heretics. In fine, the Pope seeing him so rebellious, and so turning in and out, excommunicated him by name, in Bulla Caena Domini. Who presently when he heard of it growing desperate, vomited out all his poison, calling the Pope Ante-christ, and understanding that his books were burned as heretical, he in a rage at Wittenberg burned the books of the common Law, with the Bull of Leo. He cried out to the people, let us wash our hands in the blood of the Pope, of the Cardinals, and of all the Romish filth. So in the dsputation at Lipse when he was admonished to use modesty in speech, and writings; I will write (said he) other kind of stuff, if I knew that it would displease the Sea of Rome: Whilst they triumph over some heresy of mine, I will invent new (saith he) in Praf. cap. Bab. He used still in speaking and writing, most filthy words and terms of ribaudry, and caused the Pope and Cardinals, to be pictured, and set forth in divers places, in most filthy and ugly shapes. He resolved forthwith to build a Religion of liberty, and to abandon Austerities, Celibates or single lives, Fast, Chastities, and such like, and to give every man leave to beloeve what him list: And so it should be most pleasing to flesh and blood, and consequently, be easily received of many. To this end he wrote that it was lawful to believe what he would; that we were either predestinated, or reprobated, so as we could not do withal: That every Christian was a priest, and might preach the word of God.  
The Emperor Charles came into Germany, before whom Luther was convented, with letters of safe conduct (this was at Worms) where he behaving himself heretically, yet with great dissimulation, he was sent back, and condemned by the Emperor for an Heretic: he retired himself into a castle called Alstat, belonging to the Duke of Saxony, yet with commandment, that he should keep himself secret, for fear of the Emperor. This he termed his Pathmos, here he wrote books sarsed with all manner of contumelies, and opprobrious speeches; he called the university of Paris, which had condemned his doctrine, the uttermost hall of Ante-Christ, the backdoor of Hell. At this time at Wittenberg they began to assault the Mass, (for Luther was yet in Friar's habit, and said Mass still and to break down Images, which Luther understanding, was very much offended with them. He did forbid that either Aristotle, or Plato, should be taught in their universities, or any thing but the Bible. Catolastade and Melancton his followers, were now become the one a ploughman, the other a Baker, for that they would live by the sweat of their brows; but Luther called them back, and rebuked Carolastade for breaking Images, affirming, that no Image was forbidden in the Scriptures, but only of God: he translated the Bible into the Germane tongue which was presently burned in most places. There were noted only in the new Testament, 1400 places corrupted and falsified, yet notwithstanding, a Lutheran minister in Wittenberg, instituted a festival day, and called it the translation of the Bible; being the first Lutheran festival day that ever was. And for all this, Luther altered the said Bible three times after, and changed many things of the first. Then did others leap out and make translations of their own, as Zwinglius, whose version was by Luther condemned, yet still others made translations, to the number of 67. versions, one condemning another's, and taking away, and putting in what them pleased; yea, they rend out of the Bible whole books, which made plainly against their opinioms.  
Carolastadius began to deny the real presence of Christ, in the holy Sacrament, but Luther opposed himself against it, and reprehended him sharply, which made Carolastade to leave Wittenberg; but they two meeting in an Inn afterward, and Carolastade saying, that he durst defend his option by writing: Luther took to his purse, and gave him a florence of gold, to do so if he durst against him, which he took on that condition. So Luther bought the wars against the Sacramentaries, whereof afterwards, he had his hands full; he and Zwinglius brawled about the translation of the Bible, he renounced all general Counsels, and ancient Fathers, and would not endure the word Clergy. He permitted men to change their wives, would have no visible head of the Church; he would gladly have denied the real presence, but the words were so plain he could not, as he. He caused Carolo stade to be banished: whilst Frederik Duke of Saxony he durst not alter the Mass, but he pulled out of the litanies, the name of the holy Trinity. He with Melancthon would have abandoned all liberal arts. He could never endure the Zwinglians, nor Sacramentaries, but termed them Apostles of the Devil; Arians, Pelagians, etc. He did all that he could in despite of the Council of Trent, and protested that he would oppose himself, against the doctrine it should set forth, be what it will. He was both in doctrine and manners an enemy to good works, and taught that only faith was sufficient, which doctrine brought forth fruits accordingly; as for example, one of his Disciples a woman of Lipse a widow, by her own son was gotten with child, who when she was great retired herself, and caused the child being a girl to be brought up, her son (the father) not knowing of it; when this girl was twelve years of age, the son father of it, married the same girl, which by this means was his sister, his daughter, and his wife; his mother knowing all. This sinful woman lying on her death-bed, confesseth all to Luther, who with his scholars of Wittenberg pronounced, that the quietness of this marriage ought not to be troubled, and that they must permit the woman without other punishment, to go to heaven with only faith. He stirred up the common people to rebellion, foa which, many thonsands of them were slain, and was the cause of the great wars of Germany, wherein was most cruel carnage, and slaughter. He liked fair women so well, as that espying a beautiful damsel, in the Duchess of Saxony her train, he protested that if all the Devils of hell were such, he would gladly be amongst them, which speech the Duchess thought strange, to proceed out of the mouth of him, who preofossed himself to be the Reformer of the Christian world, but the Duke answered, that Luther was flesh and blood as other men be: He made love secretly to one Katherine Boar, a Nun, but durst not marry her as long as the Duke lived.  
Yet Carolastade first of all Priests married a woman, not secretly, but openly; and that with triumph. This wretched Priest (as he himself saith) was so enraged with lust, that he was like to lose his senses; and at his marriage, was Mass song after a new fashion, and this collect was made and put in: God which after so long and wicked blinduesse of thy Priests, hast vouchsafed to give such grace to blessed Andrew Carolastade, that he first of all not respecting the Pope's law, durst enterprise to marry a wife, grant we beseech thee, that all priests coming to their wits, fallowing his steps, their concubines cast out or married, may be converted to the fellowship of a lawful bed, through the Lord etc. Then followeth the prose. God in thy power, Andrew Carolastade doth exult & rejoice, coupled in marriage; divers others such like stuff was thrust into that Mass which I omit, and ended with this collect: Let the mysteries of the sacrament received, O Lord, secure us, and as we rejoice in the connubial celebrity of Andrew Carolastade, so cause, we beseech thee, that marriages of priests may happily begin through the whole world, more happily go forward, and most happily end, through the Lord etc. Many Friars, Monks and others followed this example of his, leaping out of the monasteries and cloisters, and got them wenches, and so became Gospelers; some casting their Habits got great breeches, and short cloaks with swords by their sides, and preached in that attire, some in one colour, some in another, some of one Sect, some of another; insomuch as almost every day, you might see a new religion coined; but every one had his woman, or else no bargain: Luther also, after the Duke was dead married his Nun, and had by her three sons.  
Many more things are recorded of this man, which are easily seen in divers writers: These may suffice to give the unlearned Reader a taste of this Reformer; and now you shall see what he lest to his followers.   

CHAP. II. Of Lutheranisme.  
FIrst then, the Churches of the Lutherans stand still as they did in the old time, and the Cloisters for the most part in woods, and in desert places, as those of the order of S. Bennet, and of S. Bernard nothing defaced, (except Images is some places, where Carolastadius came) in such sort as a Catholic entering into the Lutheran Temples, will deem that he is in Catholic churches. For there shall he see the quire separated from the body of the Church, but yet not altogether the same which was before. There is the great Altar still standing, the Crucifix above the Images of the twelve Apostles, divers Chapels and places of prayer, the font for Baptism, in many churches are the Organs, Tapers, and other ornaments of the Catholic Church; all in outward show have the marks of the ancient Religion of their forefathers: In cross high ways the Crucifix is to be seen as in Catholic time, which the Lutherans reverence.  
The people passing by little Churches in the country, enter into them, to say their prayers before the Astar, they keep their Chapels neat and fine, in good reparation, they never enter into their Temples (for so they term them, and not Churches) but they kneel down, turning their faces towards the great Altar, they keep the shadows of Bishops and Priests, yet have they changed the names of them, in steed of Bishop, is the name superintendant. This hath under him divers parishes, and every parish hath his Curate, whom they call in the German tongue Pfather, and Deacons in their language called Helffers: The superintendant hath either some revennewes, or else is maintained by public contribution.  
But to know the divers fashions of Lutherans, it is first to be understood, that Luther's Sect is divided into two principal Factions: The one is called the Confession of Ausburge made by Melancthon, Anno 1530, and presented to the Emperor: The other is the Interim, which was a provision made, Anno 1584. until the Council had determined matters of Religion, which Interim after took force, and was received in Soxony, and in divers Imperial towns, as in Hamburge, Lubeck, Luneburg, Magdeburg, Hall, Noremberge, in the Marquisate of Brandeburg, and in some other places. The book of this Interim in the Germane tongue is called Rijrchenordming, that is, the ordinance of the Church, wherein are written the forms and ceremonies of their Masses, made of an new fashion, yet retaining many things of antiquity, as Kyrie eleison, Alleluia, and Dominus vobiscum. The Pfather coming near the Altar, saith Confiteor, with other prayers as the Catholic priest doth, and consecrateth, and communicateth as he doth, but mingleth withal divers prayers in the vulgar tongue, and also reciteth the gospel in the same. They do not elevate, for that they think the body of Christ to be present there to be eaten, and not to be adored but only of the receiver; yet many of that Sect hold it as a thing indifferent, whether it be elevated or no, and so was it left in a Synod by the Lutherans of Denmark in Norway, 1537. and in another, 1549. and allowed by Pomeran and Camerarius. The Lutheran priest when he saith Mass is vested with a Surplice, and with a Cope or Vestment, and hath two Deacons assisting him, the one readeth the epistle, the other the gospel; in some places in latin, and in others in the vulgar tongue: coming to the consecration, and to other ceremonies, he reciteth in his language the same words that the Catholic priest doth, he holdeth the Host, and the Chalice as he doth, the Altar is prepared, and Tapers burning upon it, as amongst Catholics: Their Chalices are all of massive gold, and that great ones yea in country Churches. The Pfather ending his collects, turneth towards the people & blesseth them, making the sign of the Cross, unto which all bow themselves kneeling.  
They say but one Mass in one Church on a day, those who will receive come near to the Altar, and kneel as catholics do, the priest so vested turneth giveth benediction, and putteth the Host into the receivers mouth, as it is to be seen in Saxony, and else where: Then the Deacon giveth the Chalice with wine consecrated. They never say Mass but some communicate, for Luther abandoned all private Masses, so he termed them. They say their evensong in the latin tongue, answering one another, after the manner of Catholics: Thus much of the Lutheran Interimists.  
They which follow the Confession of Ansburg, have not their Moss as the Interimists have: Their Temples are in the same manner as the others, their Pfather or Helffer, mounteth into the pulpit with his Surplice, and there preacheth, having done he goeth down, & before the Altar he saith divers prayers alone, after, turning towards the people, he prayeth with a loud voice, and so saith a kind of Mass, although not with such ceremonies and ornaments, as the Interimists use, for he hath neither Cope nor Vestment, and he readeth the epistle and gospel himself. Having ended the collects, he rehearseth the institution of the Supper, in the vulgartongue, and consecreteth the Hosts; they who will communicate come before the Altar, the superintendant or pfather, taketh the paten of gold in his hands, on which are the little Hosts consecrated, and making the sign of the Cross, putteth them into the receivers mouths, with such words as the Catholics do. After him followeth the Deacon with the Chalice, and giveth to every one saying take, drink, this is the true blood of jesus Christ, which was shed for thee. They who receane, pray before and after by themselves as catholics do: the actions and benedictions being ended, every one goeth his way. When solemn feasts draw nigh, the Preachers exhort the people to confess, and to receive, so Luther ordained. Upon the even of the festival day the Churches are open, and the superintendant, and the Helffers, are near the Altars where they hear Confessions: Those who come to confess draw near, and standing upright do speak to the Helffer: If they desire to be instructed, three or four come at once: If any have his conscience burdened, he confesseth secretly, demandeth pardon of God, and receiveth absolution. In many places they kneel, and none are married, but such as go to confession, and receive the Sacrament: When one is sick, he sendeth for the Pfather, who goeth with an Host not consecrated, he caufeth all to go out of the sick man his chamber, and then exhorreth him to discharge his conscience by confession, which done, he giveth him absolution, making the sign of the Cross upon his head, than there is a napkin spread upon a table, on which he setteth the Chalice, and Paten, and hane rehearsed the words of the institution, he consecrateth the bread and wine: After the confession of the sick man, the people come in again and kneel all there, and then the Pfather taketh the Host, with the consecrated Chalice, and giveth them to the sick man, as he doth in the Church,  
Yet do not all keep their ordinances so strictly, as they are set down, by reason that every man may believe what he will: For one said in giving the Sacrament, drink, and eat, and do not forget thy God: some others will say, take eat, and remember the Lord: other say only a Pater noster: another having forgotten his Chalice, and not finding a glass, took a pottage dish out of the kitchen, powered the wine into it, and giving it to the sick man, said, take and drink this dish of the new Testament in forgiveness of sins. They never reserve consecrated Hosts, for Luther taught directly against all antiquity, that out of the Communion, Christ's body was not there.  
In some places they say their evensong as the Interimists do, they sing them every saturday, and have the Organs answering, as the Catholics have, and singing boys which sing psalms, and notes. The bells found at the dawning of the day, at noon, and at night, as among Catholics. Yet is there difference amongst them in divers places, for some do these aforesaid things in one manner, some in another. In the marquess of Brandebutge his Chapel, after every psalm, in lieu of Gloria Patri, etc. (which Luther put away) they discharged their pistols, which made an hideous noise with fire and smoke. Both the Interimists, and Confessionists solemnize feasts, they highly esteem Maundie thursday, on which day they confess and receive, and do celebrate with religious reverence good friday. Above all, they keep holy the feasts of the blessed virgin Mary, of the Apostles and Martyrs, as Catholics do: And no other difference is seen, but that the Catholics observe the Gregorian Calendar, and they the old use; yet confessing that the reformation is right. This is to be seen in Ausburg, Spires, Worms, Franckforte, Ratisbone, and in other places without any contention at all. They bring their children to the Fonts to be christened, which were In ancient time, and after the P father hath recited the institution of Baptism, he absolveth the infant from original sin, coniureth the Devil to leave this new Christian which he baptizeth, making three times the sign of the Cross; and other things after the Catholic fashion. They observe also the Catholic ceremonies in Marriage, for the most part they abstain from flesh on Fridays, Saturdays, and in Lent, their Churchyards are esteemed holy, and when one is dead, there cometh singers with boys kept for that purpose, which go before the Corpse, and sing psalms in the vulgar tongue all the way, and in the Church: Many of them believe that there is Purgatòry, and do pray for the dead: The Ecclesiastical persons in Imperial Cities enjoy their revenues, and so do the Religious also.  
But the Religious, which are in Lutheran duchies and Countries have been banished, and poor children are put in their places, and brought up in learning: Ecclesiastical persons amongst them, differ in habit from the laity: The Confessionists are in many Imperial towns, as in Ausburg, Vlmes' Dingnelspil, Bibrace, Norlingen Hedpron, in Colmar, Strausburg, Haganan, Wisemburge, Landan, Spires, Worms, Oppenheny, and Franckeforte. There be divers Princes, as the Duke of Wittenberg, the Landgrave of Hesse, the marquess of Brandeburg, and other Counts and Lords which follow the Confession of Ausburge, with an oath to admit no other Religion in their Territories.  
When all the Country was in an uproar about these new Sects, many Sectaries met together at Spires, and although they were of different opinions, yet joined they in league against the Catholic Church, and against the Emperor, protesting that they would die in their opinions; And of this protestation they were termed Protestans; but this league was afterwards more established at Smalcade.  
See here many ancient ceremonies yet amongst the Lutherans, which make up a just beard in the face of the eldest brother Lutheranisme: Now to john Caluin.   

CHAP. III. What manner of man john Caluin was.  
HE was borne at Noyon in Picardy in France the tenth of july, Anno 1509. His name indeed was john Chaunie, son of Gerard Chaunie, and of jane France: But as Luther changed his name, so did he, and called himself Caluin; and because the Anagramme of his name maketh Lucian, he would be called Alcuin, who was the learned master of Charles the great. After his infancy, in some fort bestowed in learning sit for that age, he was sent to Orleans, and after that to Bourges, to study the civil Law; and there meeting with one Melchior Wolmer a German, the greek Reader, was by him drawn to the study of Divinity, for that he espied a ready wit in him; and Melchior himself was sectetly a Lutheran, but outwardly showed himself a Catholic: He opened unto Caluin the secrets of Luther his Sect. After some time spent with Wolmer, of whom he learned Luther his Religion, and some skill in the Greek tongue, he left the University, and returned to Noyon, where his father had provided for him a Prebend, & a Cure in the country: Yet Wolmer solicited him still by letters to become a Lutheran, yea, after that he was returned into Germany. But he went from Noyon to Paris, where he began secretly to teach his own opinions, and being suspected he went to Angolesme, where he was maintained for the space of three years, by one Tillet curate of Claixe, & Canon of Angolesme, to whom he did read greek: And there it was said, and divers have written it, that he was accused & convicted of a most filthy crime. Here he began to frame his Institutions, and did read the same to divers secretly where he durst; he was abstinent and of a sharp wit: but he abstained (as himself confessed) not for cause of Religion, but because his stomach was weak, and he was subject to the Megreame. He would not as Luther his custom was to do, vomit out all that he thought, but kept still some things to himself, outwardly showing himself otherwise then he was within; his words were few, and he given to be solitary, for naturally he was Melancholic, opening himself to few, and not delighting in company, and ever had in his mouth, Nunquam minus solus, quam cum solus: That he was never less alone, then when he was alone. At Angolesme in Tillet, his Gallery were some 3000. books and manuscripts, which Caluin still turned over in such retired sort, as his chiefest friends could hardly come to the speech of him. Luther was cloquent and had a great gift in speaking, and preaching; but Caluin contrary was very silly in his sermons, & had neither grace nor action in the pulpit, so asnever any auditor was moved, but only by the name of Caluin: he in his speech so unpleasing, and tedious with his quidmoror cómon in his mouth. He was more skilful in latin than Luther was. he would often say, that Luther had done nothing worth a button, and that Christendom was no more beholding to him, than a poor travailer is obliged to one that showeth him his way a far of; that it was to no purpose to follow his steps, which was (said he) to be half a Papist; but better it were to build the Church altogether new: for he scorned to be any man's Disctple. Despite and desperation, made Luther an Arch-Sectary; and the desire of glory and estimation, made Caluin another author of worse Heresies: for this he writeth of himself. All who desired pure doctrine came to me to learn, although I myself had but new begun, Prafat, in Psal He called himself a Ptophet, and spoke and wrote in his own praise, and was very eloquent in his mother tongue, which caused many unlearned to read his books with delight. He used most despiteful, and reproachful words against Kings, and Princes, calling them brute beasts, fools, and asses. If they band against God (that is to say, against his sect) saith he, we ought rather to spit in their faces, then to obey them, in 6. Daniel, he would endure no man, except he submitted himself to him. Wolmar, who first founded the disposition of his wit, writeth thus of him, to Farell his associate, in the conquest of Geneva: I fear not so much (saith he) the overthwartnesse of his wit, for this vice is sit to advance our affairs, to make him a stout defender of our opinions, for he will not so easily be catched but that he will be able to entrap our adversaries. This letter, caused great stir betwixt him, and one Christian, a Minister of Poitiers, who scattered copies of it, by reason of the emulation which was between him and Caluin: Whilst he stayed in Angolesme, he sayned himself to be a Catholic, and said, in conference with his companions, that what he said, he did it but by way of disputation, to find out the truth. He passed from thence into Germany, and took Geneva in his way, and saw many which were revolted, and amongst them Bucer, who brought him to Erasmus Roterodamus (who then did but cry aim) and the same Erasmus, having sounded Caluin, said to Bucer, pointing at him: I see a great plague spring in the Church. Caluin returneth again into France to Poitiers, where he got some disciples, and he told them, that indeed Luther had found out but a little spark of light, which gave a little aim afar off, to those who travailed in the dead time of the night, to give them some small glimmering of their journey. But to come to light indeed, the Mass must be altogether abolished, and the supper put in place thereof, where Christ (said he, to unite the Lutherans, and the Zwinglians) is really, but eaten spiritually, and by faith only; that the communion of the material flesh, might enter into the soul by the irradiation of the holy Ghost. But divers of his disciples oppugned this assertion, and invented new. When he had some few disciples, he sent them abroad with new names; for one that was Reader in a Hall of the Institutes of law, they called Monsieur le Minister. And although the name (Minister) be a general name for servitors in the Church, and in the cómonwealth, yet Caluin first appropriated it to the Pastors and Teachers of his new Church; and yet before it was never proper to any order or kind of men of religion. Another was called the Gatherer: afterward, when their number increased, they ordained Ministers, Carders of wool, Fuller's, Drapers, Embroiderers, and other artificers; which secretly preached; there was hardly to be found amongst them, no not in the year 1540 any learned man. He raised great stirs at Geneva, but after many tumults he became their chief Pastor, where he changed all, and judging criminal causes. He married the Widow of john Estordeur borne in Liege, in religion an Anabaptist, which left that sect and became of Caluins' religion; she was called Idelette de Bure, a name not much differing from Luther's name: He never had child by her, although she were young and beautiful, he married his brother Anthony Caluin, to the daughter of Nicholas de Fer, who at Antwerp had played such pranks, as he was glad to run away, and to shroud himself at Geneva (which town was then become the receptacle of bankrupts, whoremongers, murderers, and of all debauched people which flocked thither out of divers countries, and became of Caluins' religion,) He made his brother a bookseller, that he might disperse his books. But his daughter being taken in adultery, and delivered to the Bonreau to be whipped, and catted, shamed her uncle john so, that he could scarce look up or behold the people, to whom he delivered this new gospel. He sent some few of his disciples into America, to preach his gospel there, because he would seem to be as zealous in planting, as the catholics were known to be: But by that time they came there, their provision of wine wasall spent, and not knowing how to minister their communion for want of wine, they sent to their master Caluin to know his opinion, who answered, that being constrained by necessity, they might use in stead of wine, any other kind of drink, used in that part of the world: Beza was of the same opinion, and so was Luther who taught also, that for want of water, they might baptise in Ale, Beer, or Milk. Thus he taught what him best pleased, and his resolution to his followers was an Oracle: he lived and dominiered much at Geneva, where he ended his life most miserably, being eaten with vermin to death, as histories do record.   

CHAP. FOUR What religion Caluin left to his followers.  
HE allowed of no Image at all for Religious use, turning away the word Idol in the Bible, into the word Image, yet did he reserve the picture of the Devil. He allowed of no feast day, but the seventh day, which they term the Sabbath; his church indeed was a long time without form, or fashion, for every one used his own manner, some in one fort and some in another; yet they all termed themselves the faithful children of Christ. They cannot endure the sign of the Cross, nor Altars, nor any honour to the name of jesus, nor fasting days, nor chalices, but in their communion they use glasses. They will have no head of their Church, but in steed of Bishops and Priests, they have them whom they term a name, not known in that sense to antiquity: Their ecclesiastical officers are divided into Ministers, Ancients, or Watchmen and Deacons. In the ordinances of Geneva, there was a fourth kind, to wit Doctors, but that continued but a small space: Their Ministers dot preach, administer their Sacraments, and have sovereign authority. When one will bea Minister, he is proposed to the Consistory, in the presence of the Minister, and Ancients, (these be ignorant artisans) afterward he is admitted to trial, where a chapter is assigned him to discourse upon, in the vulgar tongue; he must in no case allege any thing in latin in sermons: But one chief point is, that he be well able to rail against the Pope and Catholic religion, as one of them began his sermon in this manner. The great locke-master (meaning the Pope) brought up and fed fat in the ki●●hin of Satan etc. which the audience applauding the preacher for his conceirs was much commended. The minister to be after trial in this sort, is by the Precedent of the assembly (having taken suffrages) called in, who telleth him his faults and wants, and also commendeth something in him: Then he giveth him his hand of association, and others do the like making signs of amity, and civility; and this is all their making of Ministers. Yet before he be a received Minister, some church or congregation must make means to have him, and thither he goeth, and if the people like of him, three or four Ministers assemble, and receive him into the Ministry, and for their brother and companion, after that he hath subscribed to the confession of their faith, his auditors maintain him, but his pension thirty pounds, or forty pounds a year at the most, if he be unmarried, if married, he may have two hundred crowns pension: some would have had them to serve without any wages at all, as the Anabaptists do.  
If he which is called to the Ministry hath been a Monk, Friar, Priest, or such like, he must attend a while, until he have disgorged his Monkery (as they term it:) They are always jealous of such persons; first they disgrade them, dismonke them, and then call them to the Ministry. In disgrading them they use this ceremony, the party putteth off his habit, cursing him who vested him therewith, then treadeth he it vuder his feet or renteth it: some of them die their habit to make coats for their women, or children.  
If he be not married before, he taketh a woman, and then they account him their own sure; for you seldom or never shall find any such, which left not his calling by the motion of the flesh, and not induced by the spirit: If any one would live a single life, they cry our presently with Luther, that such are not exempt from bad. Thus much for their Ministry; yet he who is a Lord of Fee, if he think himself able and sufficient, without any more ado, may go up into the pulpit, and teach subjects-  
They now and then leave the Midistery, and become Advocates, Physicians, and School emasters; for they have many occasions of changes, as want of maintenance, the auditors liking another better than their own, with many such like: By the ordinances of Geneva, no Minister which hath been a Religious man, can be Precedent in their Nationall Synods.  
The Ancients watch and mark if any of theirs commit any scandal, especially if they go to Mass, or to the jesuits: and they report the same to the Consistory. The Ancients and Overseers are much like, yet there is some difference, for the Overseers are Assistants or Councillors to the Ministers, and much inferior to them; they are indeed, as it were Beadles: The Ancients may depose the Ministers, or silence them, until the next Colloque, or Synod.  
The Deacons keep the purse for the poor, they gather the Minister's pension, visit the sick, make Collections among the people, to defray common charges of war, or of other affairs: They allure such as can bear Arms, & bring their names to the Consistory. These Deacons serve all turns, they be Porters, Readers, Servants to the Consistory, Asistants to the Ministers in the Supper, and distribute the glasses: their Chanters begin their psalms, Aduertisers, as Apparitors who summon the accused to appear.  
The Ministers, Ancients, & Overseers, hold Colloques, which are voluntary assemblies of Ministers, three or four times a year, & every Minister hath his Ancient, where they dispute of doctrine, and appease disorders, and take notice of memorable matters to be related to the Synod; for the Synod determinethal, being divided into Provincial, and Nationall, for general they can have none: For Lutheranisme hath no participation with them; neither in Faith, Religion, nor Ceremonies, no more hath Anabaptisme, nor Angliansme. In the Provincial Synods which are kept yearly, they choose one whom they call a Moderator, and he is Precedent of the Synod.  
The natural Synod, is every second or third year, where every Province hath his Minister, and Deputy: that is their highest Court.  
Their Consistory is composed of all sorts of persons, Soldiers, Citizens, Courtiers, Artisans, and of the basest sort of people, which many found fault with; but Caluin would have it so. In these assemblies, seven at the least must judge cases concerning the soul, for they may excommunicate any of their Sect, be he King or Kezar, banish him out of their assemblies, and deprive him of Sacraments.  
This Consistory, is kept in the Minister's house who presideth, or in their Temple.  
The Ancients pry into the actions of their neighbours, and inform against them, and then the Aduertiser is sent to summon the accused: If he appear not, he is called by the Minister to the sermon, and after three times warning, is cut off from their Supper. If he appear, he is brought into the Consistory, where he standeth bareheaded, and is forced to ask pardon, sometimes there, & sometimes publicly at the sermon, where his fault before unknown, is made public. If any have danced, they are greatly punished for it, and for curling their hair, and for such like: If it be a parsonage of high degree, they conceal the crime, but declare publicly, that such a person hath made satisfaction for his fault. But by this means many offenders known to few, come to open reproach, and many lose their good name, which they had before. In very deed those Consistories and Synods are plain instruments and trumpets of war; for they will command Kings and Princes: And to this end, Beza wrote to the Ministers in France, that they should not receive into their Cities, Captains and officers in war, but such as were chosen and approved by their Consistories and synods.  
They have ruinated Churches where they could prevail, and beaten them down to the ground, and they exercise their Sect in vast places of towns, in barns without any decking or hanging at all; for they abhor the Churches of Christians, and will do no exercise of Religion in them, but down they must, if it lieth in their power: In other places, they make stables for horses, or ware-howses for Merchants of goodly Churches. In their new Temples they have benches, as in Colleges, for people to sit on: There they meeting salute one another, especially the delicate dames, for other reverence there is none to be done, neither to God, to Angel, nor to Saint; no body knecleth, for than they cry out a Papist: Whilst there they expect the Ministers coming, some Brother or Cobbler mounteth up in his artisans array, and readeth to them a chapter of the Bible, or an homely of john Caluin.  
The Minister cometh in a gown sometimes black, sometimes of other colour, sometimes in his cloak, with a hat of the common fashion. The Minister or Preacher to the sister of Henry the fourth King of France and Navarre, never came to her, but with his sword by his side, & in a blue or violet cloak, with doublet and breeches of yellow chamlet, & one of them preached in a garden, and made his pulpit the pommel of his sword sticking in the ground, sometimes they preached booted and spurred: And all this after, they have had liberty of conscience, for otherwise it might be excused; Yea. Anno 1599 the Minister of Cottendiere preached in a suit of ginger colour, with his sword and dagger at his side.  
The Minister mounted into his chair, maketh his prayer for all, they some standing, some sitting, here and there some kneeling, or as they please: the prayer is very short, some twenty lines.  
Then he preacheth a sermon of some psalm in the vulgar tongue, with a loud voice, all the people follow, men, women, children, and servants, some high, some low, some in tune, some out of tune, with great confusion, without order or harmony. Then falleth he to his sermon, which being ended, he prayeth again very briefly, and then they sing the section of the psalm out to the end. You shall never see any among them, lift up their hands or eyes to ward Heaven, not never knock their breast, nor sigh; the most part among them will never kneel: In brief, there shalt thou see no more devotion, then is at a stage-play.  
They have two Sacraments, Baptism, and the Supper. They baptise not by the ordinance of Geneva, but at the preaching so amongst them: If they die without baptism, they are saved. At baptism, some infants are holden in the arms of their godmothers, some lie in their cradles, and after the Minister hath rehearsed certain words, he throweth a little water upon the child's face, and saith, I baptise thee etc. As for godfathers, or godmothers, they little regard them: and they admit father and mother in stead of them. They give them new names, but no names of idolaters (as they term them) but rather names of jews, and of such as were never Catholics, but not the names of Saints.  
Their Supper they celebrate four times in the year, they go to it as to a sermon, without any preparation; the Minister having ended his preaching, cometh down, and presenteth himself before the table, covered with a napkin; upon the table, there is a basin full of common bread, cut in pieces, and bottles and glasses standing: The Minister taketh a piece of bread and giveth another to the chief of the Consistory, some saying one sort of words, and some another. The common people kiss the Minister his hand in receiving bread of him, but if they are persons of account, the Minister kisseth the bread before he give it to them. The Deacon giveth drink in a glass to the Minister, after, others drink: They kneel not at all, but eat it either standing or walking; they never go to the sick with it, nor celebrate it, but in the assemblies.  
Marriage amongst them is no Sacrament: They who are to be married, present themselves at the preaching, and there without ring, prayer, benediction, or any ceremony at all, they are espoused: No degrees are excepted, but brother, sister, father, mother, diversity of religion, and fornication, with them dissolveth the bond of marriage. If a Monk or a Friar apostate marry a woman, and after leaving her, return to his Monastery again, she by the authority of the Magistrate may marry another. If a man marry a woman, and she prove with child by another man, he may forsake her, and marry another.: If a woman will swear that she saw not her husband for the space of a year, nor knoweth not where he is, she may marry another.  
There is nothing that hath drawn multitudes to be of therir Sects so much, as the singing of their psalms, in such variable and delightful tunes: There the soldier singeth in war, the artisans at their work, wenches spinning, and sewing, apprentices in their shops, and wayfaring men in their travail, little knowing (God wot) what a serpent lieth hidden under these sweete-flowers, what venom is in this pleasant liquor, and what distraction is in this Sirens song: this craft and sbutilty did old Heretics use. These divine psalms are by them transported out of the Church, into the dwelling house, out of the Choir into the shop, and as absurd it is for a shoemaker sowing his shoe, to sing one of these psalms, as it is to sing Misereremei. or Deprefundis. in his petitions to God Almighty.  
These Rhythms or Rhymes in the vulgar, are rather Bezaes' ballads, and Marots' muses, than psalms of David; for they vagary and go out at their pleasute, from faithful translation and from the sense of the holy Ghost, to make up their Rhyme: For it was hard, yea impossible, to fall right upon the feet of the hebraical poesy, being full of allegories and figures. They seeing this absurdity confuted in an assembly at Mountpeliere, put the psalms into prose, and so to stop the mouth of Papists, by singing them in the old tune, and to leave of Bezaes' and Marots' Rhymes; but for fear of condemning their former invention, they left the matter undecided. Marot in the very first psalm, inveraeth the sense of the Prophet: Their Rhymes indeed, are rather Paraphrases of their own brain, than the text of Scripture, and so are nothing else but the ballads of Beza, and of Marot. As for Marot he was a wanton Courtier, a Poet, and a Musician, altogether unlearned but in the mother tongue; a man in regard of his ignorance and lose life, most unfit to meddle in such divine matters, or affairs. At the first they were taken but for ballads, and divers sung them to what tune they liked best, some in hunting and hawking, some in other exercises, but they were not sung at sermons: In the end Marot fled to Geneva, and there made up some fifty psalmical ballads: But continuing his lose life, and it being known that he had debaunched his hostess, for the which he was openly whipped, he fled from thence into Pyemont & there he died; after whose death Beza made up the rest of the Psalmical ballads, and Caluin caused musicians to put ditties and tunes unto them, wanton, light, and whatsocuer was delightful. In the year 1553, they ordained that they should be sung in their Assemblles by sections: This singing of ballads, is the only principal office, and ordinary exercise of their Religion; and what had they before.  
When any one dieth he is put in a sheet, and without ceremony pomp, or prayer, he is carried by two poor fellows unto the fields, or ditch, which the magistrate hath appointed for that purpose: There must be no weeping, lamenting, nor sadness at all, nor sign of Christianity.  
The minister goeth not with the corpse, nor hath any thing there to do, but if it be a person of account, the minister perhaps will accompany them as a private friend, but not as a Pastor: In this business no body must pray, for fear of being accoumed a Papist. Behold Caluinisme the second brother without a beard, that is without any ceremony at all, no, he renounceth all as you see even at his death: and so let him be buried. Geneva is the chief seat of the Caluinists, and they are in the Palsgrave his country, but jarring in some points about their Supper. There are many of them in France, but they have no exercise of their Sect in Cities and Port-townes, except in Rochel, and some few beside. There they call themselves brethren of the Religion reform, but ordinarily they be called Hugonots: There be some of them scattered in other parts of Germany, and in other countries, as also in great Britain; but there they have no liberty, nor free exercise of their Religion.   

CHAP. V Of Anabaptists.  
BAlthazar Hubincer learned the doctrine of the Anabaptists first of Luther, and was burned for the same: He would not content himself with Luther his Sect, but broached Anabaptisme in Moravia; of the same faction was Thomas Muncer an apostata Priest, disciple of Carolastade, Nicholas Stark was another; these drew their doctrine out of Luther his books: They feigned that the Angel Gabriel appeared to them, and revealed their Religion.  
Muncer cried out against Catholics and Lutherans, he made show to detest vices were they never so small, and exhorted his followers to fastings, prayers, and to austerities to chastise the flesh. Menna another of the same Sect, called Luther's doctrine carnal, dissolute, and more impious than the Religion of Turks and Tartars. This Muncer made show of wonderful simplicity, not only in his preachings but also in his cerriage, in his attire, and manner of life; he often feigned to be in meditation, as in an ecstasy, and after told marvelous visions, as though he had talked with God, his his prayer was this, lifting up his eyes towards Heaven: Father, power into my soul a zealous desire of thy justice, which if thou do not I will deny thee, and all thine Apostles: the like did many others his companions. He taught that all were brethren as children of a dam, and that it was against reason that some should starve, whilst others swimmed in wealth, and that the Apostles had nothing of thrir own, but all was common: This doctrine drew infinite numbers of people, and caused strange commotions, seditions, and wars. Some counterfeired miracles, and some suddenly could read, which knew no letter in the book before; who coming again to be Catholics, lost their skill in reading, This Muncer afterwards was put to death, who took it patiently, and with wonderful courage, and exhorted Princes to read the Bible, and to understand the word of God.  
After this man's death, they made themselves a King, and Prophets, who took upon them, to inspire the holy Ghost into others; but they were after taken and suffered death.   

CHAP. VI What Anbaptisme is.  
THey first hold as all Heretics have done, that nothing is to be believed, but what is expressly set down in the Bible, and by that they prove what they will, as the Lutheran doth, who taketh in hand to prove by Scripture, that drunkenness pleaseth God. In a book printed at Lipse, and dedicated to the Countess of Mansfield, they affirm, that there is no true Church but theirs; when they will choose their Pastors, they assemble the people, and the most ancient showeth the necessity of such a flock unprovided: every one giveth his voice for the election, and upon whom the lot falleth, he taketh an oath to govern and rule well the flock. This new dignity giveth the Pastor neither title nor degree, for being a craftsman, he carrieth the marks and habits of his trade, and hath no show at all of a Pastor; they have Deacons also in the same fashion, they have no pension or wages, but live by their labours as others do, & from the pulpit they go to the plough or cart, or to their work, according to their trade. They will meddle with no churches nor temples, but make their assemblies in houses, as is to be seen et Flushing, Midleboroug, Dansieke, Camfer, Amsterdam, and in other parts of the low Countries. They come not where catholics or Lutherans do govern, but are in Friesland, Westfalia, Prussia, Silesia, Moravia, in some parts of Bohemia, and in some places belonging to the King of Poland.  
They baptise none, until they come to the years of discretion, and if any come to be of their Sect, who was baptised when he was a child, they christian him again, and of this they take their name. They cannot endure the Mass, but content themselves with prayer and preaching, they believe not Purgatory, neither do they pray to saints,: they have no Images or sign of the Cross, neither do they any reverence at the name of jesus. They teach that no man ought to be forced for his faith, but that every one must be free in such things: They believe and celebrate the Supper as the calvinists do, for the most part, but these receive standing only, and carry it to the sick, but they never sing psalm, ballad, not any song.  
When any man or woman cometh to be baptised, he presenteth himself to the assembly, and upon his knees he desireth it, and giveth testimony of his faith: and if he be a magistrate, he must forego his office. If they knew him to be of good life, the Pastor casteth water upon his head, saying, I baptise thee in the name of the Father, and of the Son, and of the holy Ghost, without anything else.  
They outwardly show great piety and zeal of Religion, and every one assureth himself that he hath the holy Ghost, and that he doth not sin; and indeed in their negotiations and worldly business, what injury soever is offered unto them, you shall never see them passionate or in choler, but always mild and quiet, and most bold and constant in their profession.  
They persuade themselves that they see many visions, and that the spirit revealeth unto them things to come: but how often have they been deceived. john of Lerden their first King, and second prophet, foresaw that he should be the Emperor of the world; but he was soon dispatched by the hangman. A woman prisoner at Basill, prophesied that she should live without meat, which she did nine days together, but died the tenth day. Many times they have foretold the day of judgement, and have expected it lying in the cold night upon rocks, with a white sheet about them, waiting for Christ his coming. A young woman amongst them married to a Monk, being so poor that they had not bread to put in their mouths, she had a revelation that she should invite her friends and neighbours to a feast, with promise that nothing should be wanting; she did so, and many came invited, all ran after to see the miracle: She borrowed many tables, at which the guests were placed, expecting their victuals, she willed them to have patience a while, and they should see Angels bring meat abundantly from Heaven; she prayed with sighs and sobs even until night, but nothing came, which made her guests in a fury half famished, to go home in haste to get some victuals. Hoffinan their great preacher, taught them to suffer wrongs without murmuring, not to defend themselves, but to endure all for the honour of God, to do good for evil, to bear no arms, nor use any words, or weapon, but only prayers. They apprehend no malefactor, they will be no magistrates, they say that their Pastors and assemblies suffice for al. They detest swearing more than any thing in the world; yea, in courts or before judges. They can abide no Images, and when one dieth, he is carried without pomp or ceremony, and buried in the Churchyard amongst other Sectaries.  
This Sect is divided into many petite Sects, and one amongst another. So as if an Anabaptist of Suevia, or Moravia, come into Holland, he cannot be admitted into their Synagogue, except he will be baptised again. The principal Sects amongst them are apostolics, which say that they live as the Apostles did, these have all their goods in common. In Moravia are many thousands of this sect, none hath any goods, or possessions, they till the ground for others, and have trades, but all have equal profit, none can be of their Religion but such as will labour, they get much and spend little, which causeth them to maintain themselves well.  
They have overseers, which see, that every one hath what he needeth. They have beside spiritual Fathers, which instruct them in Religion, and read the prayers in their assemblies. Whilst the Father readeth with a loud voice, holding his hands together, the rest sigh, joining their hands, but speaking no word. Then they depart every one to his work. They have no other preaching, nor other kind of prayer. They celebrate their Supper twice in the year, and men and women sit at it pell-mell, inviting one another to eat with great modesty. They use also great temperance in their houses, for sitting down at table, they remain almost a quarter of an hour with their hands joined against their mouth, not speaking a word, but do meditate and pray by heart, whilst they eat they have an old Archimandrite, which marketh them without speaking any word, when they have eaten they return in great silence to their labours. At work you shall see thirty or forty together, and never speak word one to another. In all their doings they greatly observe cleanliness, and silence. To be brief, they live much like unto well ordered religious persons.  
They observe no feast days, they have their Bible curtailed at their pleasure, and are very skilful in the Text, expounding it most commonly after the Letter, and their own brain. They will not dispute, nor reason of Religion.  
There are other Anabaptists termed pure, which say they are without sin, and therefore put out of our Lord's prayer, forgive us our sins; and hold that Christians after baptism cannot commit sin.  
There are beside these the free anabaptists, which will not pay tribute, nor obey Princes: These affirm marriage to be spiritual, and have their women in common, and say it is the motion of God's spirit. Feliciatus Capitonus recordeth, how one of these brethren entering into his friends house, told him that the holy spirit commanded him to lie with his wife, to which he accorded, but afterwards seeing his daughter fair and young, no said he to the wife, the spirit saith I must lie with thy daughter; the husband returning in the morning, and finding him in bed with his daughter, how now (quoth he) is the holy spirit a deceiver; the same spirit commandeth me to punish thee for it, & presently he stabbed him to death with his dagger: many such tragedies have been seen amongst them, issuing out of their doctrine.  
There be many more diversities among them, which here to recount would be over tedious, let these suffice for this brief treatise: Behold the third brother with no beard at all.   

CHAP. VII. Of Anglianisme.  
Sects of Religion are diversly termed, some take their names of the authors, as Arianisme of Arius, Lutheranisme of Luther, etc. Some of the matter, as Anabaptisme of repaptizing, or not baptizing infants, some of the country where it is, or of the people thereof, as turcism of the Turks, Ethnicisme of the Heathens, Anglianisme of England, or of the English, who profess the same Religion, being not precisely in any country but in England, and in Lands belonging to that Crown.  
Every one knoweth, how from the christening of this people, they were still of the Catholic Religion, until King Henry the eight his latter days, in which upon displeasure taken against the Pope, because he would not divorce him from his wise Lady Katherine, and permit him to marry Lady Anne Balleine, he renounced the Pope, and called himself head of the Church in his Dominions, and supreme governor in eeclesiastical causes. He was emboldened so to do by Luther's revolt, which was in his time, albeit Luther would allow of no visible headship, neither did he regard Luther nor his doctrine: He took upon him this title first of all Kings christened, yet did he not change Religion but in few points, but put down Abbeys and Religious houses.  
In the days of his son King Edward being a child, the Kingdom was governed by his uncle the Lord protector, who to make himself great put down Catholic Religion, and brought in a religion composed by his preachers, partly of Luther's, and partly of Caluins' Sect: but the child King dying within few years, Catholic Religion was restored again by Queen Marie, who lived not long. To her succeeded Lady Elizabeth her sister, who beginning her reign in November, suffered the Catholic Religion until midsomes after, because they had nothing yet framed to put in place thereof, for she would not allow of her brother's Religion in all points, nor of the Bible: She could not endure the Caluinists, nor she had no liking of Luther's Religion. She deemed with a french Huguenot of Gascony that calvin's Religion was too lean, and the Catholic Religion too fat, because the one had many ceremonies, the other none. She would have the Churches still to stand, and the names of Archbishops, Bishops, Deans, Archdeacon's, Cannons, Parsons, Vicars, Curates, etc. She appointed her Bishops, and made them by her letters Patents, and confirmed them in that calling by the authority of the Parliament. The manner of their ordering is this: The Prince nominateth them, than an Archbishop with two more Bishops consecrateth them (as they term it) with prayers, and imposition. Their habit is something Priest like, with a corner-cap and a rochet; all the clergy mengoe ordinarily in black, but the most part of them wear ruffs much like merchants, but not altogether so large: as for jerkins, doublets, breeches, and such like, many of the Ministers make them after the newest fashion taken up, as the lay men do. They be all married except very few, which may marry also if they will; Bishops, Deans, Archedeacons', yet the Archbishop of Canterbury the Metropolitan of England liveth unmarried, but that is voluntary and not by any bondage. These Bishops make Deacons and Ministers, with imposition of hands, and with few other ceremonies. The Bishops have the same Bishopriks' which were in Chtholike time, and the same places and titles, but not so large revenues. The Ministers have parsonages, vicarages, and other benefices as in old time, but many of them are curtailed. These clergy men are bound to no offices nor prayers, more than the lay men be, but if they have benefices or cures, they must read their service in the Church, or preach upon sundays and holidays: their Injunctions appoint them to read something in the Church, upon wednesdays, fridays, and upon vigils and evens, in manner of an evensong; but that custom is little observed, and in few places, as also their holidays grow out of use, and are little regarded. They use churches which were in Gatholike time, but nothing is left within them but a table for the Communion, and a pulpit or seat to read prayer in: In place where the Crucifix was behind the high Altar, there are the King's arms, but no picture or image of Saint is seen therein, no, scarcely in the glass windows.  
They have a form of prayer, which they call divine service, consisting of a kind of general confession, with a kind of invitatory, three psalms, two chapters of the Bible, some collects, a kind of litanies, ten commandments, epistle, and gospel, a few collects again, and then the peace of God which passeth all understanding.  
But of this many make small account, but all the reckoning is of a sermon, and ordinarily they have two upon sunday: as for their service they say it by pieces omitting what they will, yea if occasion, serve, before and after the sermon they sing a section of a Geneva psalm, turned into rhyme in the vulgar tongue, here all sing, boys, wenches, women, and all sorts.  
The Minister in his sermon upon these days, should by their laws wear a surplice, and a corner cap, but great stirs have been and are yet sometimes about this business: Some would wear them, but their wives will not consent thereto, some for refusing them have lost their benefices, and some have fled away and become Caluinists, and some of other Sects, and these kind of men ordinarily dislike their service, and ceremonies  
They have two sacraments, baptism and the supper, and the Bishops sometimes do confirm after a new fashion, but account it only a ceremony, and no sacrament, neither do they much urge it. They baptise most commonly at the font in the Church, with some ceremonies taken from the Catholic Church, as with the sign of the cross, but that is most odious to the purer sort. By the laws they should minister their Communion in singing bread, as Catholics use, but many will none of that, but use common loaf bread in steed thereof, and they have a silver cup wherein they give the wine: all by the law must receive kneeling.  
The Minister at the first beginning coming to the Communion table, must turn his face into the west, but that was after altered, and he appointed to turn to the north, which yet at the length was changed, and now he hath his face towards the south, and the west, when he readeth service.  
The Prince with the Parliament may determine of Religion, and what by them is set forth must be observed.  
They have beside, many other obseruauces taken from Catholic Religion, as in some Churches wearing of coaps, playing on organs, singing in the old Sarum tune and such like: they wed with a ring, and bury with solemnity the Minister meeting the corpse, readeth prayers and other things.  
Their laws bind them to celebrate and keep holy the days of the Apostles, and of many other Saints, as also to fast lent, on vigils, and to abstain from flesh on fridays and saturdays, but few observe them, or fast or abstain from flesh any day, if any do he is suspected to be a Papist. Indeed great personages, and such as be in high offices & dignities, will usually have their tables furnished with fish and some dishes of flesh on such days, and every man may eat what liketh him, but if he eat no flesh he is deemed to be no sound Protestant, for so they term them of their Religion, but impropetly, for the name is proper to the Lutherans, as is said, and agreeth to none other.  
King james since he came to the Crown, hath caused sundays to be most strictly kept, and this they call the Sabbath, and observe it almost as precisely, as the jews do their saturday, but of other holidays there is little regard.  
There are beside in this land other petite Sects lurking in corners, as Brounists, Anabaptists, Family of lone, and Traskites now beginning not heard of before, but because they be obscure & not allowed of, I pass them over with silence.  
Hear mayest thou plainly see that the religion of England, is composed of Catholic Religion, of Lutheranisme, and Caluinisme, and yet approveth no one of them, but differeth much from every one, singled out by themselves. divers ceremonies thou seest in this Religion, and divers rejected, so that this is plainly the fourth brother with half a beard.  
Now ponder with thyself, (my gentle Reader) and then judge whether thou hast reason, to leave the Catholic and universal Church of Christendom, continued throughout the world for so many ages together, and still is flourishing, to join thyself to any one of these late risen Sects; and of which soever thou art, all the rest will condemn thee: If thou have but the least spark of God's grace to assist thee, thou wilt easily determine to take the best and safest way.  
And so far thou well.  
Finis.