A MOST EXCELLENT TREATISE OF THE beginning of heresies in our time, compiled by the Reverend Father in God STANISLAUS HOSIUS Bishop of Worms in Prussia.  
To the most renowned Prince Lord Sigismond mighty King of Pool, great Duke of Luten and Russia, Lord and Heir of all Prussia, Masovia, Samogitia etc.  
Translated out of Latin in to english by Richard Shacklock M. of Art, and student of the Civil laws, and entitled by him: The hatchet of heresies.  
Haereses ad suam originem revocasse, est refutasse,  
Of heresies to show the spring,  
Is them unto an end to bring.  
¶ Imprinted at Antwerp by Aeg. Diest. Anno. 1565. the .10. of August. cum PRIVILEGIO.   

THE TRANSLATOURE upon the figure following.  

Satan the sour of sinful doctrine  
For pastime of late did peep out of hell  
Being weary of whipping Luther and Caluine  
To see if his sedes did prosper here well:  
And seeing bog trees which no man did fell,  
To be sprung of his sedes, for joy he did spring,  
That with sound of his chains all hell he made ring.   

But when with more heed about he did look  
Fixing his eye on Prussian ground,  
He saw holy Hosius making this book  
minding all Satan's crafts to confound:  
An hater of heretics which falsely expound  
God's word: which book so soon as he spied,  
An hatchet, an hatchet, oh me, he cried.   

An hatchet I see in Hosius hand  
Which felleth my trees, which else might have stand.  
Then having so said, biting his lypp,  
He ran again, Luther and Caluine to whypp.   
 depiction of Bishop Hosius chopping tree of heresy with Satan looking on 
ensign FALSITATIS  
ensign VERITATIS  
SATAN  
RAILING  
REBELLION  
bloodshed ATHEISM LIES  
HOSIUS  
DE ORIGINE HERESIUM    

THE TRANSLATOURE upon the figure before going.  

Who planted this tree, which there is set out?  
Satan the sour of sin without doubt.  
The rote is railing: but can you tell why?  
Take away railing and heretics die.  

Samson Humphrey Cole. with others.  The body is rebellion: wherefore can you tell?  
For a cap they be ready their Prince to expel.  
The brances is bloodshed: know you the cause?  
They would kill (if they could) all without laws.  
But why with lies are so laden the leaves?  
Ah heresy with lies all the world deceives.  
The apples be atheism: what doth that mean?  
Heresy removeth religion clean.  
wherefore doth Satan so sourly look?  
Oh he is angry at Hosius book.  
what meaneth the cross, which here you do carve?  
The badge of truth which never doth serve.  
what meaneth the cock which here I do find?  
The badge of heretics which wave with the wind.  
But what doth the ape under the cock?  
Signifieth heretics, which holy things mock▪    

TO THE MOST EXCELLENT AND GRATIOUSE princess Elyzabeth by the grace of God Queen of England, France, and Ireland, defender of the faith: your most humble and obedient subject Richard Schacklock heartily wisheth all grace and peace from God with long reign, honour, health, and prosperity.  
ALTHOUGH my faithful and obedient heart toward your Royal Mayest. (moste sovereign & gracious Lady) be so well known to God and all good men, that it may seem neadeles to declare any outward testimonial of it, yet because (as S. Chrysostom saith) God would never have made the mouth, if it had been enough in heart to thynck well, I could not at this time content my conscience, unless I did give an open and evident signification of my secret fidelity, loyalty, and humble obedience toward your most excellent Mayest.  
The which, because I was not able to witness unto the world, either by famous feats of arms, for lack of experience: either in bringing golden gifts, for lack of ability, either in writing works of nue invention, for fault peradventure of learning and knowledge, I thought, I might declare no small token of a true subjects heart toward your gracious higness, in travailing to translate some godly work of some worthy writer: and when I had translated it, 
The education of our noble Queen.  to dedicate it to your excellent Majesty: specially seeing your highness even from your tender age, hath been trained up in the treasure house of learning, not so much bewtyfyed with byllementes and precious pearls, as garnished with marvelous gifts of grace and godliness, and even with the increase of years, hath had an increasing desire of true science and knowledge: in so much that I here it reported credibly, and believe it verily, that every night calling yourself to an account according to Pythagoras' council, how you have spent the day, if by reason of consulting and caring for your common wealth, any day scape without learning of one lesson out of some godly author, you be wont to say unto them, which be about your noble grace: Friends, this day have I lost, 
A golden sentence of our excellent Queen.  for I have learned never a lesson. O sentence worthy to be pronounced of so excellent a Prince, O saying worthy to be translated in to all languages, and to be written in letters of gold.  
Truly (moste noble Queen) this one saying, 
The cause of our english lovanians writings  doth encourage many of your graces faithful and learned subjects on this side of the sea to writing: some to make nue works never seen before, some to translate books, which have been made of other. Some to write in Latin, some in english, some in verse, and other some in prose. All whose diligence and study intendeth nothing less, then to write one word willingly, which might displease your Majesty, which may sow any sedes of sedition, 
A difference between the writing of the Catholics now, & the heretics in Q. Mary's days look knokes his books and others.  which may disquiet the peace of our native country (as in your graces dear sisters days diverse sedityouse sectaries did) but only to further and to prefer as much as is possible, this princely desire of knowing the truth, which we hear with great joy to be reported of your Majesty.  
This is the cause most redoubted Princess, why I am bold to present this my translation unto your noble grace. Not that I did think any such lack of Latin to be in your grace, that your grace could not understand it in the tongue in the which the first author did write it (for God hath made your grace as it were his treasure house of tongues, your fame flourisheth for the French, your renome spreadeth far for the Italian, your glory glystreth for the Greek, and many other laudable languages) but that, 
The cause of dedicating this book in English to our reedoubted Queen.  for as much as I have learned by experience, that no man is so well endued with the knowledge of foreign tongues, but when a matter of great importance is told him, the truth of the which he is desirous to know certainly, and to the which he is minded to make an answer wisely, had rather have it declared in his natural and mother tongue be it never so barbarous, then in a strange language be it never so eloquent, I thought that this book entreating of so weighty and necessari an argument for all Christian men to know, should be better welcome to your grace in our own country speech for profit, then in any finer foreign language for pleasure. The which book, although some men think that I might more boldly have dedicated to some other, yet in my judgement I know certainly, I can not exhibit it to any other more worthily then to your excellent Majesty. 
Our sovereign Lady of all other most worthy to have this book dedicated to her grace.  For who is more worthy to have books dedicated to them of verity, which is likened to sincere and pure virginity, than your grace a most clear, bright, and unspotted virgin? who is more meet to receive that precious jewel which was presented to the wise, virtuous and catholic King of Pool, than you one of the best learned, gracious, victorious, merciful, Princes under the Pole? Therefore most excellent and pearls princess if I have any thing offended in boldness, by reason of dedicating this my little labour unto your highness, your learning, your wisdom, your mercy, and all other your Quenely qualities, which make your grace as it were a mark for all learned men to direct their books to, 
our gracious Queen a mark for all learned men's books to be directed to  are the causes of mine offence.  
But my trust is, that neither I have offended any good man in dedicating this to your higness, neither that your grace shall displease God in reading it. 
A true praise of the reverend Father Hosius.  For who is the Author of this book, but Hosius? who, for his prudence in politic affairs, hath of the mighty king of Poland been sent of long time in most weighty and honourable Embassages: who, for his divine knowledge and incomparable learning, was made precedent of the most catholic and Christian Council lately held at Trent: who, for his sincere and godly life, is worthily called Hosius, which after the Greek Etymology signifieth holy. Although some, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose heart is rotten at the rote with rancour, whose manner is to reprove good men with railing, when they are not able to do it by reason, labour to drown the dignity of such a peerless Prelate, of such a blessed Byshope, of such a famous father, in saying that he will be overcome with his Polonyshe pots. But no marvel if Hosius be called a drunkard, for even so was his Master christ before him called a wine bybber, which is all one to say a quasser, a toss pot.  
As for his book, that your grace need not to fear the displeasure of God in reading it, what is it else but a true treatise entituled by the author himself of the beginning of heresies, in our time, and by me the translator, named the hatchet of heresies? for so much as to show the beginning of heresies, 
The cause why this book is named the hatchet of heresies.  is to bring heresy unto an end, and to cut it down none other wise than an hatchet in man his hand laid to the root of a plant, soon supplanteth and overthroweth it. Even so truly (most sovereign Lady) this book is the hatchet which supplanteth that evil plant which Satan hath sowed in God his ground, 
what manner of plant this hatchet heweth down.  whose root is railing, whose body is rebellion, whose branches be bloodshed, whose leaves be lies, whose fruit be the apples of Atheism, that is to be of no Religion, or to thynck that there is no God at all.  
Wherefore most humbly upon my knees I desire your grace not only to read this excellent treatise yourself, but also to be contented that my dearly beloved country men your graces most faithful subjects may do the same, that they may receive this sovereign salve of their souls, without any harm of their bodies: that they may here gather the everlasting treasures of their minds, witoute any loss of their temporal possessions: that they may here see, that it is not the express word of God, which our Britamnical Brentians teach, but the pressed and wrested word of God, not the holy Scriptures, but profane scrapings of diverse old and nue heresies, not the traditions of the Apostles, but rather (I desire pardon of your majesty to speak reason somewhat rowghly) the traitorous additions of Apostates. Finally, that in reading of this notable book, they standing as it were in the Castle of contemplation, and seeing how heretics march maliciously on toward the other in the meadow of madness, 
The battle of heretics.  fight one with the other in the field of all folly, how they one against the other bend the ordinance of all disorder, cast the darts of deadly displeasure, shoot with the cross bows of cursed speaking, and to be short, leave nothing undone to undo one an other, I say that your faithful subjects my dearly beloved countrymen seeing in this book quietly all their disquyetnes, may loath dividing discord, and return to catholic concord of Christ his holy Church: unto which, no doubt Christ returning to his Father, said these words, Pacem meam do vobis, pacem meam relinquo vobis etc. My peace I give you, my peace I leave unto you. which peace God grant, we may seek earnestly, find speedily, and hold steadfastly. This (I say) most humbly and earnestly desiring your grace, beseeching also, that it will please your highness to take me, as I am, your sure and sound hearted subject in all service that I can, I desire God to be your grace's buckler in battle, your pillar in peace, your leader in all the slippery ways of this life, and your crowner in the blessed Kingdom which is to come. Amen.  
your graces faithful and obedient subject Richard Shacklock.   

THE TRANSLATOURE upon the holy writer Hosius.  

Seemly Susanna was judged to die  
By perverse judges which did her oppress:  
But godly Daniel her cause true did try,  
when contrary things he herd them confess.  
So sorrowful Susan he did rightly redress:  
Her which seêmd sinful he proved to be sound,  
And them which seêmd godly, full guilty he found.   

Even so holy Hosius in our doleful days  
 the truth to be trodden with might  
Of misshapt Ministers, which with wily ways  
Labour to rob the truth of her right,  
Raging and railing and spitting their spite,  
One at an other, full far from consent,  
Here trieth the truth against which they be bend.   

The truth being tried, the truth let us hold,  
Praying to God to give us his grace,  
To hate all heretics, so blind and so bold,  
which under fair visards do hide their fowl face,  
And pray we devoutly for our noble queens grace,  
That the spring of heresies to her being known,  
She may root up the sedes which Satan hath sown.    

TO THE MOST REDOUBTED AND MOST CHRISTIAN Prince, his renowned Lord, Lord Sigismond, by the grace of God King of Pool, great Duke of Luten, Lord and Heir of Russia, Prussia, Masovia, Samogitia. etc. his gracious Lord: Stanislaus Hosius Bishop of Worms, proffereth his lowly service.  
I CAM to the sight (most excellent King) of a certain book compiled by John Brentius, which Petrus Paulus Vergerius feared not to dedicate unto your grace: and I have readen it over not without great trouble and vexation of mind. He calleth it a golden book, but I can not easily be persuaded, that the 
* A Proverb which had this beginning, when Quintus Cepio took by assault the city of Tolosa in Italy: there was found in the temples great plenty of gold, which being taken away, all that had any part thereof, died miserably: whereof happened this proverb, when any man finished his life miserably, men would say, that he had gold of Tolosa.  gold of Tolosa, which is a proverb in every man his mouth, 
Aurum Tolosanun.  did work more harm to them which did handle it, than this book may bring to uncircircumspect and simple souls, which shall take in hand to read it: so that if it deserve to be called golden, in this respect it shall be so called, because it seemeth to be made of the gold of Tolosa. For why? doth he not in that book overthrouwe all order? doth not he destroy all politic government? doth he leave any thing undone, which helpeth to disquiet the peace and tranquillity of the Church? If it be true, which a certain holy father did say, that the peace of all things, did consist in the quiet maynetenaunce of an uniform order, what place can be there left for peace, where this is only intended, that nothing may be done in order? where labour is spent in nothing more, then that the Church which is described terrible, set in battle ray like an host of warryars, which also in the scripture is often times called, the Kingdom of heaven, should be made that most pestilent place, where no order doth remain, but everlasting horror doth dwell? And that Vergerius procured that book to come abroad in print, I marvel nothing: but in that he had the face to dedicate it to you a catholic, Christian, and right ruled King, and by such means to stain the name of your Majesty, which through the whole world, as it is for other virtues, so for the praise of true godliness, is notable and famous even with the chiefest, that is the thing, which I can never wonder enough at.  
But what can he fear to do, 
Vergerius his blind boldness.  which not contented to deface as much as lay in him, your Majesty, by dedicating that book unto you, durst presume also to abuse a man far unlike unto him, named Aloysius Lipomanus bishop of Verone, than the which man, for the space almost of six hundred years, since what time our country received the Gospel of Christ, we have seen in Pool not one of the Apostolical legates, either a better liver, either better learned: notwithstanding this sckyppe jacke durst take upon him with more impudency than Auxentius the heretic once used toward the most grave, learned, and holy man Saint Ambrose, to provoke this worthy Prelate to dispute with him upon the principal points contained in this golden book (as he calleth it) before your Majesty, whom he would have to set as a judge in that controversy. I say, what can he be afeard to do, whom we see to have grown so far past grace, after that denying Christ his faith, and embracing Luther his Lore, he hath leapt from one sect to an other, that he boasteth of his beastliness like unto Sodoma, neither is ashamed to glory in his malicious manners, whilst he openly maketh his vaunt, 
Vergerius twice perjured.  that he hath broken that promiss, which he twice had made unto God: the form of the which, he caused to be printed, that he might make all the world witness, what manner of merchant he was. But I marvel the less at his blind and beastly boldness, whom those writings only, if there were nothing else, which he caused to be scattered among the common people at the last Parliament holden at Varcavia, do plainly prove that he hath shaken of all shamefastness, and that there is not one spark of the fear of God left in him. But I can not chose but marvel greatly, that notwithstanding his naughtiness, there be some which read, and in reading, give credit to this fellow his fancies: which seemeth to have framed himself so to false fordging, that he hath had regard to nothing more, then that never a true word should scape out of his mouth. I will not speak of all his other mischievous doings, for it were to long for me to write, and for your grace to read.  
Only this his epistle, 
Vergerius his lying epistle.  which he did write to your Majesty, how is it laden with lies? He feigneth that your grace at the first called a Parliament to set an order in religion, whereas in very deed neither in the letters, which you commanded to be sent to your counsellors, neither in the message, which was given to them, which, as the manner is, went to the lower Sessions, there was so much as one word spoken of religion: moreover this is well known, in many of your majesties dominions, that straight charge was given to them, which were appointed messengers to the higher Sessions, that they should not make any mention of religion, neither that they should suffer any change to be made in it, because they would willingly rest in the ancient Religion. Of the which charge and commaundiment, when they came to the higher Sessions, some of them were admonished. Yea that is not hid from common knowledge, that your Majesty would have consultation to be had of no other thing in the Sessions by the Messengers of your dominions, than such consultation as properly should appertain to the Sessions, that is, to debate and to consider how the Realm might be maintained and defended: because you did very well judge, 
Reformation in religion to whom it belongeth.  that the handling and ordering of Religion, did belong to the Synods and convocations of bishops, not to the Sessions of your Realm and Empire. Wherefore when the matter required, that there should be some mention made of religion, so your grace caused the thing to be proponed by John Oczieski Lord chancellor of your Realm, a man endued not only with a singular wit and prudence, and a marvelous grace of utterance, but also with special constancy in the catholic and true faith, that you gave in commaundiment, that it should be declared in evident words, that it was not your majesties pleasure, that they should speak their minds, concerning the reforming of religion, which was wellinoughe reform before: but that they should say, what they thought of this, how in your majesties absence from your Realm, provision might be made, that peace and tranquillity might never the less be preserved: and at the length with the consent of all your Senators, you did decree, that if hereafter any man should be so hardy to make any innovation in Religion, that he should be accounted as a breaker of common peace, and should be punished after the same sort, as an enemy of his country is wont to be.  
Now and please your grace, do not these things differ as much as chalcke and cheese, from those things which Vergerius doth tell? Who also blushed not to coin this lie in his Epistle, 
another lie of Vergerius.  when that a reformation should be made of certain abuses, which be brought in to the Church, that some certainly did report, that the pears of the Realm did deny that thing to appertain to the knowledge and determination of the bishop of Rome and other bishops: whereas by the decree of the Parlementes, which above to years agone were holden at Petricovia, a messenger was sent of your grace to the Pope, which not only as it is the accustomed manner of catholic Kings and Princes, should promiss that you would alway be under his authority, but also should desire him to send an ambassador, by whose authority those hurleburleiss might be appeased, which were raised up in your Realm about Religion. Of decreing which Embassage, the chief in the Senate was the noble man John Earl of Tarnow, most famous for many noble feats done both in war and peace, 
A saying worthy for a senator.  with great praise and prosperous success: which also did not stick to say that, which a catholic senator ought for to say: that if any change were brought in of any customs, what so ever they were, without consent of the holy apostolic sea, it would come to pass, that our Realm should run in infamy of Schism, and of wicked division. Therefore seeing this message unto the Pope, was decreed no more of your grace's pleasure, then of the agreeable consent of your whole Council, the which, this man who is so curious in a foreign Common wealth, could not but know, what a brazen brow hath he, that he dare write, that the Pears denied the amendment of abuses and errors to appertain to the knowledge of the bishop of Rome, and other bishops? Why would they so earnestly have desired an ambassador to be sent from the See apostolic, if they had thought that it had nothing to do with such things?  

Vergerius his railing on the Pope.  But now as concerning that reproach, with the which he calleth the Pope and bishops enemies of the truth, whom it is no doubt to be and ever to have been the defenders and patrons of the truth, did it not proceed from the open enemy of the truth? But how many more books of his I did read written very impudently, so much the more I did perceive, that he was all together patched and clouted of guile, decepte, and lies, 
Vergerius how he was a banished man of jesus Christ.  who never seemeth to have spoken a truer word, then when he calleth himself a banished man of jesus Christ: forsomuch as since the time he translated himself unto an other Gospel, and cut himself of from the body of Christ, he hath left of to be a citizen and household servant of God, and made an alliant from Christ, he hath bequeathed himself to the power of the devil, with whose spirit for so much as he is guided, he can not chose but utter such things as he doth. Nether can it be false, which the truth doth say. How can you speak good things, when you yourselves be evil? He seemeth to be of their number, whom S. John calleth Antichristes', of whom he saith: They have gone out from us, but they were not of us: for if they had been of us, they would surely have remained with us. For this man, was once in the body of Christ, 
How evil men be in the church of Christ.  as evil humours be in the body of man, the which when they be purged, the body is lightened: even so this fellow, after he once departed, the body of Christ, the Church, was much eased, in so much that it is to be rejoiced, that such an one went out of it. For he was not cut from the flesh of Christ, of the which he was never a member, but only he leaned heavily on his breast, so long as he was in the body, so that great lightness and easement of Christ his body is followed, after that this evil humour is gone out of it. We truly are well contented, that such be called to the defence of this fift nue gotten Gospel, that it may be as saith the Proverb, 
Dignum patella operculum.  A meet cover for such a cup. But now I have spoken enough as concerning the man, and that otherwise than I did propose. Now briefly, your grace shall hear the causes, which moved me to bend myself to confute with my contrary writings, these books of Brentius, which Vergerius doth set so much by.  

The causes moving Hosius to write against Brentius.  I took it very heavily, when I did see that man which not only for his learning, and godly living, but also for that authority which he did bear, aught to be had in great reverence of all men, should be so provoked as it were to a combat of such a trifling fellow. But that did nypp me nearer the heart, that the saucy face sir durst presume to write to you of such a matter, to make your grace his judge, to dedicate this Brentian book to you a Christian and truly taught king. The which thing, when I perceived to be enterprised of other heretics diverse times, that they brought you in to an evil name by dedicating their works unto you, and would raise a suspicion of your grace, as who say, that you were of one mind with them which desire Christian Religion either to be changed, or else to be clean razed, I was troubled in mind, that the catholics did not bestow like labour and study in removing that suspicion, which these perverse persons did go about to bring you into. For although you so behave yourself in defending and maintaining, that catholic and true Religion which you have received of your ancestors, that you be nothing to be suspected of such a crime, yet notwithstanding, for so much as they which know you not, and see books stuffed with all kind of wickedness to be dedicated to you, and as it is the manner of this fift Gospel, do here false rumours to be reported of your majesty, occasion is given them to think and suspect the worst. Which thing, how much grief it is wont to graft in my heart, it passeth the common credit of all men. For it behoveth your so excellent Majesty, not only to be without fault, but also to be far from all suspicion of fault. Therefore I have taken willingly upon me this travail, that I might deliver you of this suspicion, and that I might witness it to the whole world, that you alway have purely and undefiledly defended the catholic Religion. Nether am I ignorant, how malapert, and ready these men be to railing, which would seem to be the defendors of any other Gospel, then of the Gospel of Christ, with what reproaches they rail on them which differ from their opinion, and will not at a beck bow to that religion, which they worship as the word of God. But I weigh not those men's malicious scoldynges, so that I may purge your grace of that suspicion, which they labour to load, or rather oppress your good name and estimation. But rather I take myself to be highly commended, so often as I am slandered of such filthy backbiters: and on the other side, I account myself defamed, if I be praised of such, as be not worthy themselves of any praise. I beseech God to keep your Majesty long in health and prosperity.  
Out of my Castle of Heilsbergk, in the Ideses of Octobre. M.D.LVII.   

MICHAEL SCRINIUS DANTISCANUS Prussiae, Lectori.  
Volue Stanislai, Lector studiose, libellum,  
Nobilis eloquio Praesulis atque fide.  
Detegit hic primos errores temporis huius,  
Et tua ab haereticis pectora tuta facit.  

¶ The Translatoure his paraphrase upon those verses.  
With marking mind peruse this book  
Of holy Hosius here  
To whom, though very far thou look  
Thou scant shaltfind a peer,  
In learning and in life:  
For golden words to found  
In heaven the like perchance be ryffe,  
But few in earth be found.  
Of heresies he doth detect  
The roots here and the springs:  
To hearts with heresies infect,  
A sovereign salve he brings.  
R. S.    

¶ A treatise of the beginning of heresies in our tyme.  
BEfore I lay Brentius his arguments to the touchstone, I think it meet to speak something of the manifold heresies of this our time, which I judge shall be nothing disagreeing from the purpose which I have taken in hand. For this satanism, 
Four foundations of Brentius doctrine or satanism  which I will make mention of in this my preface, seemeth to have taken the beginning of none other thing, then of these four foundations, which Brentius buildeth upon in this his little treatise. For whilst every man taketh upon him to be a judge in the doctrine of Religion, whilst every man maketh a comment upon the scripture, according to his own conceit: whilst he beareth himself in hand that they be as plain as a pike staff, & as easy to be understanded, as dyke water is to come by: whilst he thinketh that nothing should be of any authority beside them, & that the ordinances of the holy fathers, be utterly to be trodden under foot: whilst he believeth, that the church can neither be seen nor known, so that it is free for every congregation in corners to challenge the name of a church, who seeth not that out of these branches of Brentius his doctrine, of the which Martin Luther was the first founder, this satanism is sprung, which now prevaileth in many parts of germany, which also by little and little doth labour to creep in to the kingdom of Poland, & the countries bordering near unto it. Wherefore I shall not go any thing a wry from my purpose, if I shall first speak something of that satanism. 
The consent of Christendom in religion above forty years past. Gen. 11.   
Before these forty years last passed, such was the state of the whole world, so far as Christian faith took any force, that the sentence which we read in Genesis, might well be reported of it: It was a land of one lypp, and one communication. & that which is written in the Acts of the Apostles of them which first were converted to the faith of Christ: 
Act. 4.  The assemble of them which believed, was of one heart, and of one soul: like as they all worshipped one God, so they held one faith. There was one and the self same manner in ministering the Sacraments, there was almost one & the selff same use of ceremonies in every place, all they spoke one thing, they thought one thing, they agreed upon one thing, so that you might easily acknowledge it to be the city, 
Psal. 121.  whose fellowship is one consent and agreement. Wherefore seeing they all were of one and the self same mind, they would not be called but by one and the self same name. Some of them were not called gnostical, other Apostolical, other evangelical, or by any other such like titles of division, but they were all named Christians of Christ, whom they did all confess with one consent, in whom only they did believe it to be lawful for them to glory, or to advance themselves. than the which name, they judged none other could be given them more excellent or honourable. For they were men upright, well meaning, & fearing God, which believed that the kingdom of God did not consist in contention of words, but in simplicity of belief, neither knew any other Gospel, but that which proceeding from the spirit of Christ, was written of Christ even by the disciples of Christ.  
This agreement of faith, and uniform doctrine of all men among themselves, as it prevailed among other nations, so a great continuance of time it flourished among our next neighbours the Germans: but specially among all those people, which be under your majesties obedience, whether they be Polonians, either Litvanians, either catholic Russians, Prussians, or Masovians: since the time that all these countries did once receive the Gospel of christ, this steadfast agreement of faith, hath continued unspotted and unstained almost this six hundred years. And that, which will make you more to mervayle, it is not far under or over an hundred & forty year, since the leprous learning of the Waldenses hath infected Boeme, which bordereth near upon your majesties dominions. Since that time it is come to pass, that a great part of it hath cut itself of from the residue of Christendom. Which Schism & division how many plagues it hath heaped upon the head of that country, it is not needful in this place to make relation. This only is worthy to be marked, that whereas they and we speak one language commonly, yet our country could not be enticed with any devilish deceipts, that leaving the assent and consent of the whole church, it would take part with the Bohemians.  
In the which doing, 
The vigilancy of the bishops, & devotion of the kings of Pole.  what shall I principally praise? either the carefulness of our bishops, or else the special devotion of your virtuous ancestors, which at that time ordered the common wealth? surely both the Bishops and the Princes deserved to be decked with the praises of all men. For the bishops remembering, in what a watch tower God had plase them, spared no study, carefulness, or pains, that they might provide for the health of their flock committed to them of Christ. 
Such an one was the holy father fisher Bishop of Rochester.  Neither feared they any man his force, but did set themselves as a wall for the house of Israel: neither did they abide, that any point of a good pastor should be wanting in them. And these most godly Princes the one your grandfather Wladislaus King of Poland, the other his brother Vitoldus, at what time the Kingdom was offered them of the Bohemians, 
A wonderful example for all Christian kings.  which a little before had parted and divided themselves from the body of Christ, which is the Church, with a mervaylouse coragiousnes of mind, did think it better to refuse the Kingdom, then that they should commit any thing not comely for Christian Princes. Yea, they made a flat answer to the Ambassadors of Boheme, that they thought it to be high treason to God, to reign among heretics. But if they would return in to the way of right religion, and to the fellowship of the catholic Church, for the love and the commodity of Christendom, one of them with out nay would take upon him the charge & regiment of their Kingdom. Now, I pray you, is there at this present, or hath there been these many years any Prince, whose religion may be compared with the Religion of these Princes? As for me truly, I judge these our foresaid Kings to be nothing inferior to them, whom we read to have spoken unto christ in this wise: 
Matth. 19  Behold, we have forsaken all things, and have followed the. For what did they forego but only little ships and fishers nets? But these did rather choose to refuse a Kingdom voluntarily offered to them, then that for hope of enjoying of it, they would suffer themselves so to be shackled, that they should have less liberty to follow Christ: then that they would be dissevered from Christ his body, from one, holy, & catholic church.  
Without doubt, that voice of Christ did ever sound in their ears, which also we have hard proceed of your mouth (most virtuous Prince) in the noble assemble of your Lords, and commonalty. what advantage hath a man, though he gain the whole world, 
Matth. 16.  if he sustain the loss of his own soul? or what exchange shall a man make for his soul? They thought nothing less, than to chop or change heavenly kingdoms for earthly, everlasting Kingdoms for transitory: but if at any time the religion of Christ came in question, so far of was it, that any reward or gift was sweet, that their life seemed sour unto them, which they were all way priest and ready to lose, rather than they would shrynck from maintaining religious quarrel. Therefore, by reason, of this circumspectness of our Bishops, and singular godliness of our Princes, which for the defence of God his cause thought, that they ought not to stand in awe of any man, or prefer any thing before his charity, it came to pass that the Christian, catholic, and right religious faith, hath continued in your majesties dominions pure & uncorrupted now almost these six hundred years.  

For what occasion Luther did sow new discord.  Notwithstanding, this is the fortieth year, since Martin Luther did leap in to the light, who was the first in this hour unhappy age, which kindled a fire brand of discord in the Church of God. of so little a sparkle, which at the beginning might easily have been quenched, oh what a furious fire is raised? at the first men began to reason & dispute of the forgiveness of sins, which we commonly call Indulgences or pardons. Those did Luther first inveygh against, not that he did utterly condemn the right use of them, but because he thought, that the abuse was not to be borne withal. and that he did come to this combat, he was not led with any fervency of a right zeal, or with any love or desire of godliness, but whereas he took pepper in the nose, that the office of preaching the pardons committed before to the brethren of his Ordre, that is the Augustin friars, by reason of that which they felt no small profit, was from them translated to the Dominicanes, and so his brethren disappointed of that commodity, he thought this to be a just cause to march out of his monkery, and bid the whole church of God battle, wherefore this his first skirmishing was for his belly sake, which he made a god of. the which thing he himself could not keep close. For when at one time he joined in disputation with Eckius, Luther being set on fire with fury, & overshoting all the marks of modesty, when certain did admonish him to behave himself more quietly with the spirit of meekness, for so much as it was God his cause, which was then debated, he burst out in to these words: 
Luther his confession.  This business began not for God his cause, nor for God his cause shall it be finished. So unable was he, long to cover or cloak the disease of his mind. Now, mark you diligently, 
August. in the .44. Sermon de tempore.  that which S. Augustin writeth, that there be ij. roots set in two fields, of two husband men, the one Christ planteth in the hearts of good men, the other the devil setteth in the hearts of evil men. That which is planted of the devil, is covetousness, the root of all mischief. but that which is planted by Christ, is charity, the root of all goodness. of which the Apostle speaketh, 
1. Tim. 6. Ephes. 3.  rooted and founded in charity. Neither can any evil spring out of the root of charity, neither any good out of the root of covetousness. Now, count well with yourself, out of which of these roots the cause of Luther's pyking quarrels against pardons did grow, that you may understand, 
The fruit of a new sect did spring out of the rote of covetousness planted in Luther.  who was the planter. Be it that you be mervaylousely enamoured with the man, yet will you nil you, you must grant that it budded out not of the root of charity, but of avarice, which the devil planted in his heart. For this is certain and out of all doubt, that he would not have once muttered against pardons, if the preferment of preaching of them, had been given to his order: but when he perceived, that to be bestowed upon others, which he whished rather to be given to his brethren, he thought it to be a good cause, why he should play such pevishe pageants.  

what by little and little made Luther worse and worse.  Now we have learned, out of what root the first assault of Luther against the church proceeded, namely out of the root of covetousenes, which with often contentions is daily more and more increased. For the beginning of this broil, was covetousness of money, afterward came desire of glory, next to that followed a more pernicious affection to revenge, which at the last did burst out to a deadly displeasure & hatred. It is well enough known, that at the beginning Luther was not so lewd and so far past grace, for so much as he thought not scorn to submit his wrightynges to the judgement of them, whose judgements in deed he ought to reverence. In a certain epistle written to Pope Leo, there are these words to be seen, which he wrote above eight and thirty years a gone: Most blessed father, 
Luther his submission to the Pope  I offer myself flat upon the ground before your holy fere, with all that I am worth. Quicken me, slay me, call me hither, call me thither, approve me, reprove me, as it pleaseth you: I will acknowledge your voice, to be the voice of Christ ruling you and speaking in you. But it is true, that Philo doth write, 
Philo in the second book of allegories of the law.  that contention is the nourishment of anger, & therefore they which be given most to contention, in all disputations and other conferencies, be soon moved to anger. And this is the property of anger, that it easily is deceived itself, and deceiveth others, so that you shall not easily find one angry man of a true judgement, as being overcomed with drunkenness of the mind, though not of the body. Look with how much more contention things were handled, which at the first seemed to be of no great importance, so much the more did the contenders go wide of the true way.  
And this is so provided of nature, that almost never any error doth rise, 
One error for the most part draweth many other after it.  but it draweth many other after it, so that you shall scantly find any which is fallen in to any one error, which doth not every day stray further & further from the beaton path of verity. Like as in singing, if in any one point the harmony be troubled, there is a certain unpleasant jarring in all the other parts: so uniform doctrine being wrested a wry by means of some heresy, or strange opinion, disagreeing from the sweet melody of truth, sometimes openeth a wider window to greater disordre and confusion: & like as in the body of man, when the just proportion of those qualities is distempered, wherein the health of all parts, & the soundness of all the powers consisteth, many maladies & infirmities follow one after an other: so if the mind be once diseased, or not well established, it decayeth every day more & more, & is subject to more dangerous sickness. His disease was curable at the first, but in continuance of time, the infection did spread itself so far, that it was passed all remedy.  
And first he took that upon him, which all heretics use to do, that is, 
Luther begun his sect at rebelling against the Pope.  to disannul the pope's authority, and to prescribe him rules of reformation: against him he bent all his bedlembrayne, & laboured with to the & nail to withdraw from him the good wills of so many as he could, & to dash him quite out of conceit, that the ruler of the church being so disgraced and displaced, 
Cyprian first book epist. 3.  he might (as S. Cyprian saith) more cruelly and violently wreak his wrath with the spoils & shyppwrackes of the Church. Therefore taking upon him a saucy enterprise, he cast all his books of the Canon law in to the fire, with many other of the Pope his writings commonly called Bulls: and not long after, he did write a book of the captivity of Babylon, in the which not sparing the Sacraments one inch, he did his endevoure to turn every thing up side down. when Pope Leo had borne with these his presumptuous pranks the space of three years, 
Leo his long sufferance.  and had many times & oft warned him to return home to the Church, but all in vain, at the last, as his duty required, he condemned him of heresy, he excommunicated, & cast him out of the Congregation, out of that which he had thrown himself before. 
Luther condemned of the Pope, mindeth nothing but to deface the supremacy.  Then began he to rage's more & more, and to seek all means how he might utter all his malicious mind against the Pope, whom he wished in his heart to be set beside his seat, and to be bereaved of all his authority. In this one point did he vestowe all his care, study, & travail. so that afterward in writing his books, he thought it not to appertain unto him to have regard, what was godly or what was ungodly, but what thing might moste deface the papacy, to the intent, what so ever he wrote, what so ever he sayve, what so ever he did, he might do it in despite of the Pope, councils, & bishops. This doth he himself witness in a certain epistle to the Citizens of Strasborowe, to whom he did write after this manner: 
Luther his own testimony.  Neither can I, neither will I (saith he) deny this, that if Carolstadius, or any other, could have persuaded me more than five years agone, that there had remained nothing in the Sacrament but bread and wine, he had made me a great debtor of his: for in bolting out this matter, I took great care, and a long time did weary myself, I stretched all the strings of my wit, to make my part good in this behalf, for so much as I knew well, that I by this means I should breed great inconvenience to the Papacy.  
Doth not he here plainly confess, that by beating this new found doctrine in to the people's heads, he intended not to further the glory of Christ, to set abroad the knowledge of his truth: but that as he himself was blinded with the mist of malice against the Pope, so he might set the hearts of other men a fire with the same hatred? His mind was rusted with such rancour and spitefullnes, that he was ready willingly to deny Christ to be present in the Sacrament, so that by this occasion he might hurt or hinder the supremacy.  
For so much then as in all his sayings, writings, doings, 
Luter was lod with a devilish spirit, to do most of those things which he did.  he used none but of all other the most pernicious counsellors, that is anger & hatred, is there any which as yet will doubt, that those things which proceeded from him, have been derived from any other then the very devil: If there be any such doubter, let Luther himself drive away that doubt, who in a book which he entitled De Missa angulari, that is, of private Mass, doth evidently declare, who was the schoolmaster of this his new doctrine. 
Luther his devilish dream.  For there he bringeth in the devil disputing with him, & making stronger objections against the Mass, than he was able to solute. Whose voice also he there describeth to be a bygg, base, and boisterous voice, and which doth make so terrible a noise, that it chanceth often after conference had with the devil by night, that men be found dead the next day in the morning. For the devil, saith he, can kill the body, beside that he smiteth such a fear in to the mind, that some time in the twinkling of an eye, it is enforced to departed out of the body. Which thing he writeth to have many times almost chanced to him. 
Luther his drunken death.  And in deed it happened so unto him at the last. For being over night well whittled with wine, and in his merry cups, next day early he was found dead in his bed, after that he had for the space of nine & thirty years raised many troublesome tempests in the church of God. And lo, this is that word and Gospel of God, which many do so vaunt of, not established by Christ, but invented of Satan, as he hymselff confesseth, which first did set it abroach. For he doth make his cracks, that the devil did ministre him arguments, with the which he might clean confounded both the order of priesthood and also the Sacrifice. The which two things being overthrouwen, doth not God seem either to be utterly denied, or at the lest to be spoiled of a great piece of his honour: For where is no priesthood, no Sacrifice, it followeth that there is no acknowledging of God. Wherefore seeing Luther's conscience did cry out against him, that any other rather than Christ was the author of his Gospel (if so be it be lawful to term so devilish doctrine, by so notable a name) he would not have his followers to be called Christians, which was a common name to all men which professed Christ before these late forty years, in the which Luther's lewd lore began to be spread abroad, but he called them Ghospellers: that by this name he might give it to be known, that both he and his were a suit by themselves forced and sequestered from Christ, & his body, that is, one, holy, catholic, and apostolic Church: and that nothing appartayning to Christ did belong unto him.  
Thus your Majesty understandeth, from whence this is fetched, 
Why Luther his lore can not be allowed  which some name the Gospel and the sincere word of God, yea and that by that own confession of the author himself, who, as Christ once said, 
joan. 7.  My doctrine is not mine, but my fathers, which sent me, meaning his heavenly father. So he was not ashamed to say: My doctrine is not mine own, but my fathers the devils, which sent me. Of whom he doth brag, that he borrowed arguments, with the which he might overwhelm priesthood & Sacrifice, that so doing he might rasse quite out of remembrance all true worshipping of the true God. Though Luther himself should deny this, yet would the thing itself be a sufficient proof, that it is the devils word, and not the word of God, which he did first blaze abroad in this our age. For as we read in S. Paul: God is the God of peace and love, 
2. Cor. 13. 1. Cor. 14.  not of dissension and hatred. But he, which maketh division between Christian brethren, is the devil, saith the Prophet. therefore seeing out of this word of Luther, 
Osee. 13.  such great division and separatyon is grown, as we now see (more is the pity) in the church, for so much as so many sects sundry one from an other are engendered of it, upon whom else shall we father this word, but even upon the devil? Every spirit, saith S. John, which divideth jesus, is not of God, 
1. Ihon. 4.  & this is Antichrist. But he devideth jesus, 
To divide jesus.  as we have proved at large out of S. Augustyn, in that place where we did entreat of traditions, which divideth either the church from Christ the head, 
August. in the .6. treatise upon the Epistle of Ihon.  either himself from the church, or the church with in itself. Christ vouchesaffed to die, that he might gather together the children of God, which were scattered abroad: Luther did direct all his doings and writings to this end, that he might scatter those, whom Christ had united together with his precious blood. Moreover, Christ did declare by the manner of his death, how displeasant all kind of division is to him. 
Christ by the manner of his death declared, that he loveth not division.  For neither would he die as S. John Baptist, who was beheaded: neither as Esay the Prophet, who was cut a sunder with a saw: that in very death he might preserve all the membres of his body with out any mangling, that so no occasion might be offered to them, which covet nothing more, then to make chips of the church, and to miss it in to many gobbetes. But Luther all the days of his life (after that he fell in to heresy) applied nothing more earnestly, then that the body of Christ which remained whole & sound upon the cross, amid the claws of the persecutors, should hereafter no longer continue unbroken, and untorn among the hands of Christians. So then that cruelty, 
Luther more cruel than the wicked soldiers which did put Christ to death.  which the sinful souldioure swolde not commit in breaking the body of Christ, Luther having an ouward show of godliness, but yet denying the virtue thereof, feared not to put in practise, but did as much as lay in him, to make mammocks of Christ his body, which is, one, holy, catholic, and apostolic church. And is there yet any, which will make a doubt, whether his word be the word of the devil, or no? to whom it is as natural a condition, to divide, tear, and scatter, as it is the property of Christ to gather those things together which be scattered.  

Luther author of sects.  And that you may not think, that I without a cause lay to Martin Luther's charge the division and separation which is brought in to the Church, I pray you, hear (most virtuous Prince) in to how many sundry sects he hath hewed, and hacked the most noble body of Christ. For after that he puffed up with a proud conceit of himself, thought that it became him well in certain articles & opinions to departed from the uniform assent & consent of the Church: see, I pray you, what a wide window of making division and separacion, he afterward opened to others. One, named Andrew Carolstadius, 
Andrew Carolstad. his behaviour in the absence of his dear friend Luther.  was in a manner his sworn brother, he had him fastened (as he thought) with an insoluble knot of steadfast friendship: yet for all that, did not he continue in one judgement and opinion with Luther the term of two whole years. For whist Luther was a way from Wittenberg, Carolstadius unknowing to him abolished the Mass, cast of his religious apparel, caused the most blessed Sacrament to be touched with lay men's hands, persuaded the seditious people, that thronging as it were out of wide open gates, it should bid battle to the Churches and Altars, and that it should whirl all images out of them.  
Although Luther returning to Wittenberg, did not disallow the thing itself, yet because it was done without his authority, he found great fault with it, as being undiscreetly done and out of order. So much did he disdain that any thing should be set up or pulled down of any man a live, except he had first given out a commission that so it should be. 
Luther most greedy of glory.  The gentleman was so greedy of glory, that he might well sing this verse which did become his ambitious jealousy: Rivalem possum non ego ferre iovem.  
I think great scorn that God above  
Should fancy the thing which I do love. He did write two books, against the heavenly Prophets, in one of the which he warneth, those preachers to be forbidden the benefits of water and fire, 
Luther a sore enemy to image breakers.  which persuade the people to throw down images, or at the least he willeth so to nypp them in the heads some other way, that they presume no more so to prate, because after the destruction of images, commonly followeth the destruction & slaughter of men. Good Sirs (saith he) the pulling down of images, is not the mark which the dyvell shooteth at, but to make himself a muse to start in and out at to shed blood, & to make one man cut an others throat. The spirit of imagehaters is not good, for it breathes murders and uproars, although it beareth a fair face for a while, till such time as it spyeth any advantage. Thus Luther and Carolstadius did burn with deadly displeasure one against the other, they did rail so spitefully one against the other, that they seemed worse than heretics one to the other. And this was not the least cause of their enmity & contention, that both did chalaunge this praise unto himself, for bringing first unto light the true knowledge of the Gospel. But it is known well enough, 
Carolstad. the first married pressed in Germany.  that Carolstadius was the first Pressed that ever married a wife in Germany, and enterprised those things which I made rehearsal of a little before: for which cause he thought the praise of finding out the true light of the Gospel, to be only due unto him. But when he perceived, the more account was made of Luther, who in deed passed him far in wit, learning, and utterance, to the intent he might make his name ring among his posterity, he thought it good to coin some new conceited doctrine, which being such as Luther had never meddled with all, he should not presume to any part of the praise, which he had newly invented.  

Luther's doctrine was an occasion of the Sacramentaries sect.  To the uttering abroad of which doctrine, it is plain, that Luther's books did offer occasion, who, as Calvine doth record, writing against transubstantiation, seemed to sound a alarm to raise up the heresy of the Sacramentaries. For Luther did teach, that after Consecration, there remained in the Sacrament the substance of brade and wine. 
Calvin in the. 2. defence against John west.  which some did so understand, as though Luther had taught that Christ, whom the Scriptures witness to have been incarnate, that is, to have taken upon him our flesh, had been in the Sacrament impanate, that is, taken upon him bread, whom also it should be idolatry for any man to worship in the Sacrament, unless he did communicate. As who should say, that the body of Christ were not made in the Sacrament with the word of Christ, but with our receaveing, and that there could not be such virtue in Christ his words to make his body there, unless it were put to our mouth. What is this else but to falsify the words of the Scripture, and in stead of that which Christ said, This is my body, to say, this shall be my body when it shall be received? But in very deed, it is above twenty years agone since Luther being as it were caught with Butcher's wily lime twigs did agree unto this his opinion: for Bucer by no means would be persuaded to confess the body and blood of Christ to be in the Sacrament substantially, unless Luther would likewise yield thus much to him, that the body & the blood of our Lord is not there, unless it be received, as Ruard Tapper a man of excellent learning expounding the tenth article of lovayne doth witness in his writings. 
Luther beguiled of Bucer became a sacramentary  Thus Luther invegled with Bucers' baits, whilst he intended to make Bucer hold of his side, he himself became a Sacramentary. For there is nothing, which doth more strengthen the Sacramentaries heresy, than this opinion of Bucer, which Luther consented to. of the which thing John Caluine doth make his boast in diverse places. Thus far had Luther marched at that tyme. but as yet he had not taken out his lesson so far in his Christ curse rue, that he durst deny the presence of Christ his body and blood in the Sacrament. The first which had the face to deny it in our days, 
Carolstad. first presumed to deny the presence of Christ in the sacrament. Melancthon to Friderike Miconius  was Andrew Carolstad, to whom Philipp Melancthon, writing of this matter, giveth this commendation: Carolstade (saith he) hath stirred up these coals, a savage man, void of wit, without learning, lacking his common sense, whom as yet we never could perceive to understand or practise any point of civility, so far of is it, that we could believe any revelation to be made to him by the holy ghost. Of whom also he thus writeth in an other place: Even as Luther did in spite of the Pope, 
Of our Lord his supper against the anabaptists.  so likewise Carolstade in spite of Luther, not for any zeal or love of godliness, raised up this controversy of the supper of our Lord. And he bringeth in there a worthy sentence, which would to God he did heartily favour: In my judgement (saith he) it is great folly to plant any new opinions without conference & consent of the ancient church. Notwithstanding that this fellow is so painted out in his right colours of Melancthon, yet hath he so many to take his part in defending this his devilish doctrine, that now you may find more Sacramentaries than Lutherans, and among them many of excellent learning, and singular grace of utterance, which covet rather to be counted Carolstadians, than Lutherans. Therefore against this kind of herisye, he did set out many books, in one of the which entitled against Zwinglius, Oecolampadius, and other new Wicleffistes, he is marvelous hot against this sort of sectaries, and writeth that they have digged themselves thorough the scripture almost ten shyfting ways, & starting holes. And that he never hath readen of a more filthy heresy than it is, which had even at the first sight so many heads, so many suits of sects, although in the principal point, that is, in tearying and turmoiling Christ, they agree together like lambs. In that book which he named: That these words of Christ stand still in their full force, This is my body, he reciteth seven: and in the treatise which a little before his death he termed: 
Eight diverse interpretations upon these words, this is my body.  A short confession of the honourable Sacrament, he rehearseth eight diverse and disagreeing interpretations upon these words, This is my body. The first of the which interpretations, Carolstadius did hold: the second Zwinglius did maintain, the third Oecolampadius did defend, the fourth Swinckfeldius, whom in derision he neck named Stinckfeldius, and after other interpreters Campanus was the seventh, for he telleth not namely who were the authors of the other three expositions. But if he were now a live, he might reckon on his fingers ends a great number more interpretations of those few words of Christ. For since his time, many have been so mad, and so blindly bold, that they have not feared in the consecration of our Lord his supper to chop and change Christ his own words, and in stead of that which he said, This is my body, they have made no bones at it to say, 
joach. in his book entitled, A right faith of our Lord his supper.  this is my bread. Others have not shronck one whit, to leave out the words of consecration, for thus they bring out their words: Take, eat, do this in remembrance of me: as I have readen, it noted of joachimus Westphalus, 
Schnep. in his confession of the Eucharist. Pflug in his epistle to ●rasm. Reterodamus  and Erardus Schneppius. Although julius Pflug (whose Godliness is so great adorned with norable learning, that the very enemies of God his Church, be enforced to confess, that he behaveth himself as a Bishop ought to do) writeth, that whilst Luther lived, there stepped forth a strange fellow, no man knew from whence he came, (peradventure he was engendered of the slime of the earth, no fleas, and many other vermyn be) which denied that the words of Christ were necessary to consecrate the Sacrament: more over he said, that the kinds of bread & wine needed not, but that it was enough if the Sacrament were received with the spiritual mouth of the heart.  
Behold, I pray you, 
The horrible fruits of this nue Gospel  what fruits this fift Gospel hath brought in among us, by reason of the which, wicked wretches will take upon them either to clip, or else to over hip Christ his own words in the consecration of this Sacrament, which of all other is most excellent. Which missing & minssing of words, Thou Brentius, who hath dedicated this book to you, which I have taken in hand to prove false, doth think to be lawful, yea in the administration of the Sacrament of Baptism, which is the only Sacrament with out the which we can not be saved, though Caluyn say never so much to the contrary. For whereas Christ hath prescribed us this form in plain words, that we should Baptize in the name of the Father, and of the Sun and of the Holy ghost he saith that he meant nothing less than to bind the efficacy of Baptism to certain words, 
Brentius beaneth with the en●…ng of the form of the words in Baptism.  for so much as he did not institute any enchantment or charm, which is bound to an exact manner of words, & scrupulous observations. so that he thinks it no heyvouse offence to change that sound, if so be there remain the meaning of Christ his words. this opinion held he, whom Bergerius made a God of, & whose words and writings he would have men believe to be as true as the Gospel. Now see you not, how fruitful heretics be in delivering, and bringing forth their monsters? for you shall scantly find one of them which hath either hatched a new heresy, or new furbushed any stolen and condemned opinion, which hath not many errors, wonders, and monsters following him hard at his heel's. And this is a common quality to all heretics, that they will not be comptroled or gain said: & if they see their faults corrected, 
Heretics can not abide to be corrected.  which they love beyond home, and worship as idols made with their own hands, they are so far from bending or mending with such corrections, that they be more set on fire with hatred against them which sought to reform them: and so they war every day worse and worse erring themselves, 
2. Tim. 3.  and making others also to err.  
A certain wicked desire to revenge doth. lead them thus far, with the which their minds be so blinded, that they can not see the truth, but embrace false things in stead of true. 
Luther in his captivity Bab.  Luther may be a sufficient proof of this matter, who writeth, that a friar found fault with him, because on a time he thought, that it should be a goodly matter, if a general Council would make a decree, that the lay people might communicate under both kinds. 
Luther full of disclaim and arroganty.  Think you that he was content to set the friars correction light, for a matter of so great weight? no marry, I warrant you. But I perceive (saith he) the Papists lean on their elbows for leisure: and I see, that they have good store of paper: I will do my diligence, that they may have their hands full of writing: for I will run so far before them, that whilst my jolly adversaries do triumph, that they have conquered any one of mine heresies, (as they think) in the mean time I may have advantage at them, by laying a new heresy in their way. By & by he blazeth a new herisye abroad, & proclaimeth all them traitors to God, which deny the common people to receive the Sacrament under both kinds. And truly in the same place he doth only account them devilish doctors, which keep back the laity from the use of the cup. But hercken with in a little while after, how far he rangeth at riot in a rage, as though he had a familiar spirit of fury (said reverence) in his tail: That authority of prescribing the laity both kinds, which at the first he would have to be at the appointment of a General Council, 
Luther in his book of the form of the Mass.  with in a little while after, he maketh of none effect, in so much that the, shameless Sir feareth not to utter these words: If a general Council at any time should make a decree, in no case we would receive both kinds, but then in despite of the Council, we would take but one, or else none, but in no sauce both, & them which would admit both, we would curse (as they say) with book, bell, and candle. What might be penned more presumptuously? If the Council, unto the which the most learned, the most ancient, the most holy men were summoned out of all quarters of the world to be assistants, would show no cause, why the cup should be any longer kept from the laity, that Canon of the Council should be canceled: but if Luther should ordain it so, then should it prevail and take place.  
But certainly after Luther began once to despise & to set at nought the Authorities of the ancient Doctoures, the Decrees of the most holy Popes, 
Luther the author of overthrowing both priesthood & sacrifice  the Determinations of general Councils, that is, of the universal church: at the last he grew so far from grace, that, as we have made mention a little before, he laboured to overthrow the order of priesthood, and the Sacrifice, beside that he excluded Christ out of the Sacrament unless he were received, and forbade due reverence there to be done unto him: like as also before he had taught, that bread and wine did remain after the consecration. Of this root did spring afterward the Sacramentaries heresy. And even as Luther would have it lawful, for him of his own head, to put out old ordres, & to bring in new fashions, so Caluine with his crooked Apostles thought, he needed not to ask leave to do the like, for so much as he did set as much by his painted sheath, as Luther did, and stood so much in his own conceit, that he was able to match Luther at all assays, and to answer him to omnia quare. Therefore he did that which Luther and all they of his lure as yet had not done, that is, he did abolish holy vestiments, 
Calvin in what things he followed Luther, and in what things he overran him in wickedness.  when God his service was celebrated, the use of tapers and candles, the ringing of velles, that there might be no difference between holy things and profane, and least if that any worship should be given to the reverend sacrament, men should conceive and believe, that there were more in it then bread & wine. More over and that, he gave charge that the sacrament should not be ministered to them which did lie a passing out of this life, which not withstanding the ancient Fathers named Viaticum, which may be Englished costage, or comfortable provision to travail by the way. He was of this mind, that they were not to be allowed to receive the Sacrament, which were not able to receive with the whole congregation: to them which were neither shriven, neither assoylde, he wylled that the sacrament should be given. Beside this he did put down holy days, and the reading of the Epistle & the Gospel, as the Church was wont to use them. And lest he should be thought to take so much upon him only in the sacrament of the altar, he did also devise a new doctrine in the sacrament of Baptism. For where as he had learned this lesson of Luther, that they make the death of Christ of none effect, & that they seek an other Mediator beside Christ, which think good works necessary to salvation, now because Baptism is a good work, he thought that they which teach that we be saved throw Baptism, do find an other means to come to heaven, then by the death of Christ, and that they make the blood of Christ to be shed in vain, which seek for any soul health in the water of Baptism. Therefore he teacheth, that infants, if so be, they be begotten of Christian parents, 
Baptism is not necessary for infants, saith Caluine.  be made membres of Christ, be accounted the children of God, and made heirs of the kingdom of heaven without Baptism. So that forasmuch as to the intent they may be saved, it maketh no great matter whether they be Christened or no, he is well contented that they depart out of this life without Baptism: alas, what have these fond fellows left unryfeled? To what boldness & bedlemnes are they not grown? which have not feared to do villainy to the very sacraments, without the which no man may be saved.  

A comparison between the Lutherans and the zwinglians which of them be best.  Now therefore you have two gospels, if so be it be lawful to term so sinful sects, with so honourable a name, one of the Lutherans, an other of the Zwinglians. for both sides will take their oath upon a book, that opinion which they defend & maintain, to be the pure and lively word of God. If you will weigh the doctrine of both parties, the Zwinglians go far beyond the Lutherans, or certainly come not much behind them: these allege as many places of Scripture to serve their turn as they do, & as for their jolly grace in uttering their minds, and vehementie in persuading, they stain them, & carry the garland from them. If you will have regard to an ouward show, and counterfeit colour of holiness, the Lutherans grant, that the Sacramentaries be more Godly lyvers than themselves. For thus Nicolas Amsdorffius a Lutheran doth write of them: 
Nicolas Amsdorff.  The anabaptists and the Sacramentaries do beguile all germany with their holiness, as monks did deceive all the world with their pretenced holiness. If you will go by the number, the Sacramentaries clean weigh down the Lutherans, seeing they have invegled many Lutherans to be of their opinion.  
They themselves confess this: for one of the chief Cocks of their game John Westphalus, doth crow after this sort: 
In his book entitled, A right faith of the supper of our Lord.  no false doctrine is spread so far abroad, none is maintained so earnestly, or covered so with the cloak of hypocrisy, none doth lead so many in to the by ways of errors, as doth the deceivable doctrine of the Sacramentaries. who also in an other place writing against Calvin, doth call his own company for the smallness of it, a weak and feeble flock in comparison of the huge number, in which he hytteth Caluine in the tooth, that he doth glory and put all his confidence: & this every man knoweth, the very few embraced Luther's Gospel, except the cities of Saxony: all the residue, whether they be in Helvetia or Germany, they be either catholics or Sacramentaries. But if you will have an eye unto a stubborn stomach in defending a wrong opinion, it is so far of, that the zwinglians yield one jot to the Lutherans in this point, that Caluine maketh his cracks, that they be stouter Champions a great way: for at what time the Lutherans for proof of their doctrine did cheerfully offer themselves to terrible death, he saith that his scolefellowes the zwinglians were much more ready to scale the truth of their doctrine as they took it, with their blood. and to prove his saying true, read the Register of all those martyrs, which have stood in the defence of their herisye unto death in our time you shall find among them more zwinglians then Lutherans. So than although the zwinglians be not one jot behind the Lutherans, and bear themselves no less brag upon the scriptures than they do, yet each of them esteem one an other worse than heretics: specially the Lutherans do so abhor the zwinglians, that they think men should stop their ears when they speak, and that their blasphemies ought rather to be confuted with the sword of the Magistrate, then with the pen of a learned man in so much that the Sacramentaries complain much of their cruelty, saying that the Lutherans have not driven away the tyranny of the Pope out of the land, but rather have taken it in to their own hand: and that in stead of shaking the Popes wooden yoke from their necks, they have put on a yoke of iron. 
John westphalus his answer for the Sacramentaries.  But John Westphalus hearing of this complaint, to excuse his brotherhood, saith, that it is no Tyranny, to resist heretics which be tyrants of the soul, and to hinder them from practising upon Christ his flock their cruelty outewardly coloured with fair words, but inwardly killing and destroying, not with the material sword, which only slayeth the body, but with poison of corrupt & pestilent doctrine, where with the dyvell killeth men's souls, speaking them fair and feeding them with lies. The pastor (saith he) playeth not the Tyrant, which chaseth away the wolves. The Magistrate useth no tyranny, if according to the law he cut the combs of misdoers, and doth execution of them which be guilty. the rulers of the Church ought not to be accused of tyranny, because they excommunicate breakers of orde and stubborn persons, because with word of mouth & writing they reprove false teachers, because they put temporal rulers in mind of their duty, because they allow the procedings and necessary sharpness of Magistrates in punishing sin. If spiritual Magistrates & Ministers would with more smarting remedies drive away the dangerous diseases, which infect the members of the whole body, the Church should be less troubled with these soule-sleaers, it should sustain less damage: so many should not be seduced, as there be now: and being seduced, should not stand so stiffly in their errors. He spoke these words very truly against the Sacramentaries which may also serve fitly against him, and his fantastical fraternity.  
Now as touching the Sacramentaries, Martin Luther doth give this verdict of them: In good earnest we give sentence, that all Zwinglians and Sacramentaries be heretics, & none of Christ his church, because they say, that the body and blood of Christ is not received with the carnal mouth in the honourable Sacrament.  
Who also in a certain epistle to a noble man Albertus' Marquis of Brandenburg, Duke in Prussia, saith, that no conference or disputation ought to be had with them, for so much as even from the beginning, so far as there is any Christian ground, there hath been one uniform belief of all men, concerning this Sacrament. Therefore (saith he) if any man do now doubt of it, he doth as though he believed not one, holy, and catholic church. Who also seemeth not only to condemn all the whole Church of heresy, but also Christ himself with his Apostles & Prophets, with whose most reverend testimony this article is confirmed, in the which we do profess, that we believe the holy catholic church. For so saith Christ: I am with you until the end of the world. And Paul calleth the Church the pillar and stay of the truth. Moreover, their own opinion beareth witness against them, for so much as in the exposition of this text they so jar and disagree, that a man may find almost seven or eight interpretations. Here Martin Luther pronounced a most true sentence, making no more against the zwinglians, then against himself, and his own brood, which scamble by the cares no less among themselves, and set no less by the consent of the Church than they do. He goeth on writing to the foresaid duke, saying in this manner: Wherefore I advertise and beseech your grace, that you will avoid such men, & suffer them not with in the precinct of your jurisdiction: for this you must needs assure himself, that if you grant such sowers of sects any quiet abiding in your territories, when you may be rid of them, it shall be an heavy burden to your conscience, & you shall scantly be able ever hereafter to pull out the worm which continually shall gnaw it. Thus did Luther warn his adherentes to grant no entertainment to the Sacramentaries, whom he boldly did affirm to be ministers of Satan, liars, yea very lying itself, hypocrisy, and simulation. And in that book which he entitled De coena Christi, of the supper of Christ, he biddeth all men beware of Zuinglius, as of the poison of Satan. This is Luther's censure or verdict upon the Sacramentaries.  

what the Sacramentaries think of the Lutherans.  Now on the otherside hear what they think of Luther and all his partakers. The Lutherans (saith Oecolampadius) bring with them a blaze or appearance of the word of God, but not the word of God in deed, as the common trade of heretics is, who all will seem to have the staff of God his word to lean upon.  
Bucer also writeth, that every man speaketh ill of Luther for his comptroling & snappish kind of writing, 
In his Dialogues against Melancthon.  and for that he can not abide that any man should contrary him. If he will bind men (saith Bucer) not to gain say him in any point, let him prove himself to be God. In translating and expounding the scriptures, he hath committed very gross faults, & that not in a few places. Thus you see, that the zwinglians thought it to become them as well to serve from Luther, as it did Luther to differ from the universal church. In like manner the ministers of Surk making answer to a book, which Luther a little before he died, had set out against the zwinglians, inveyhing bitterly against them, among other things speak in this wise: The Prophets and Apostles had always regard to the glory of God, not to their own private preferment, not to their own self will & proud conceit, but they only did seek the soul health of sinners: but Luther seeketh his own profit, he is stiff necked, he is puffed up with pride, he straight way giveth them over to the devil, as many as at a beck will not subscribe to his opinion: and in all his reformations there appear many tokens of a malicious spirit, but not one sparck of a friendly or fatherly affection. Lo, this is the judgement of the Sacramentaries upon Luther & his followers, & again the verdict of Luther concerning the Sacramentaries. And it is not to be doubted, but both verdictes be true, since both parties came forth of one school, and were thought of one schoolmaster the devil. Some there be which report abroad, that an agreeable confession was made between the zwinglians & the Lutherans, concerning the sacrament of the altar. But lest any man should be deceived with this false rumour, I think it good to fold up in a few words, what I know certainly of this matter. I have already opened, what heaving & shoveing was between Luther, who affirmed the bread to be the body of Christ substantially and really, and Oecolampadius and Zuinglius, which said, that it was but a sign & bare figure only. The which contention so soon as it begun to be made hot, in continuance of time, it grew to such a great flame, that they tossed the fire brands of this controversy one at an others head, about the space of fifteen years, because (as Calvyn writeth) they could not abide to hear one an other quietly to speak their minds: For (saith he) although they met once together to discuss this matter, yet they so held one an other at the staffs end, that they broke of, and left the matter in as evil a pyckell as they found it. So that when they should have come to some agreement, they shrunk backward more and more, minding no thing else, then to maintain their own opinion, and to control and confute them, which said the contrary. When Calvin spied that, 
Calvin taking upon him to be a judge between the Lutherans & the zwinglians, raised up an heresy never heard of before.  he took upon him to be judge between them both, as Muncerus intermeddled himself between the Pope and Luther, & condemning as well Zuinglius and Oecolampadius his opinion, as Luther's, brought in a new heresy, never heard of before, not only unknown to the ancient Fathers and Doctors, but also strange to the late uppstart devilish proctors the Sacramentaries.  
For he taught, that bread and wine used in our Lord his supper, be nothing else then an assurance, and as it were a certain seal confirming all the promises made unto us in Christ: and this did he teach without the authority of the scriptures, without the warrant of the holy fathers, without the consent of his own fraternity. With which doing beside offending of Luther, he got great displeasure of the school of Tigurine: the which school, for so much as it doth revercene Vlryke Zuinglius, as the first founder of their doctrine, could not abide the Caluyne should find fault with him, & with out any warrant of scripture forge a new fangled opinion of the sacrament: Caluyn afterward glad and fain to quench this hot displeasure kindled against him, did write an Epistle, in which he laboured to show, that he did not serve from Zuinglius and others his good masters of that school, in the doctrine of the supper of our Lord, whereas in very deed he varied greatly from them. 
Calvin convicted of a lie.  Yea he went about to bear the people in hand, that all they which held and believed the Confession of Ausbourch a city of the Vandals, did join with him in his doctrine of our Lord his supper. Of the which thing seven year before, he set forth a certain book entitled, A sum of the confession of the sacraments: 
Called in Latin Augusta Vindelicorum.  in which he plyet it apace to declare, that the Confessionistes of Ausbourge, do not once wrynckell, but go smoothly away with that opinion of the sacrament of our lords supper, which the Confessionistes of Tigure or Surk do teach, among whom Calvin himself is numbered. Now, for so much as by the space of one year or twain, no man did write against that foresaid book of Caluine, many did guess by this long silence, that Calvin his council was accepted and allowed: and then began this to be bruited abroad, that the Confessionistes of Ausbourch, of Lutherans were become zwinglians. diverse of Luther's scholars stormed at this, that they should be reported to have been traitors to Luther, & like runagates to have fled to Zuinglius side, for so much as it was unknown to no man, how earnestly Luther did set against the opinion of Zuinglius concerning the Sacrament of our Lord his supper.  
Therefore there stepped forth some which with contrary books, confuted that forenamed book of Caluine: against whom, it is now more than two years agone since Calvin did write a book, entitled A defence of the sound doctrine of the Sacraments, which the Ministers of the Tyguryn and Geneva Church had comprehended before in a brief form of Confession, containing a confutatyon of those reproaches, with the which unlearned and evil tonged men do slander it. not long after, he also did set forth an other defence against the false accusations of joachim Westphalus, whose books, which he namely did write against Calvin, as yet I could never come to sight of. yet for all that whilst I was writing this work, there happened to come in to my hands a little book of the said joachim Westphalus a Lutheran, which book hath this name: A just defence against the loud lies of John a Lasko, which he telleth against the Churches of Saxony, in his Epistle to the most excellent King of Poyle. In a letter sent to the senators of Franckforde, he maketh twice mention the whilst Luther lived, there were certain at Francforde upon the ryver Main which taught Zuinglius his heresy & that very craftily under this cloak that they swerved nothing from the Churches of Saxony: of whom that they should take diligent heed, Luth. himself did earnestly exhort them by writing. But after that Luther was dead, he saith, that they more boldly and more shawfully did set lies a brooch, saying, that in the Sacrament of our Lord his supper, they did agree with the Confessionistes of Ausbourgh: when in deed (as he saith) there is great difference between the Confession of Ausbourgh, and the doctrine of the Sacramentaries: for so much as the Confessionistes of Ausbourgh do teach, that the bread is truly the body of Christ, that the body & blood of Christ, is truly distributed by the hands of the minister, and is received in this sacrament with the mouth of them which communicate: contrariwise the Sacramentaries do teach, that it is only a token or signification of Christ his body which is absent, that the minister giveth but bare bread and wine, and that the receiver taketh but bare bread & wine. Wherefore he exhorteth the Magistrates of Frankford, that they will be ruled by Luther's council, that they avoid such false teachers, and banish them clean out of their city. A scabbed sheep (saith he) is sequestered lest it infect the whole flock. 
Heretics are to be handled & punished severely.  A putrefied member is cut of, lest it corrupt the residue. Leprouse men be shut out of all company, lest they poison them which be hole: how much more ought those, which be tainted with the spiritual leprosy of the soul, be abandoned and removed far, lest they spill & infect the sheep of Christ? The Apostle forbiddeth to receive in to house those which bring not with them apostolic doctrine, lest the receivers may be partakers of their evil doings: then how shall they be entertained in to Christian men's company, which bring a doctrine clean contrary to the apostolic verity? The scripture doth oftentimes praise hospitality, it commandeth to use merciful and charitable deeds toward banished men and strangers: but so that we hurt not our faith, so that for doing good to a few, we hurt not a great many. For as it is a deed of charity, to receive strangers in to hospitality, and to entreat them courteously, if so be for their friendly entertainment and good turns they disquiet not the church and the common wealth, so it is an uncharitable deed to bestow hospitality upon them which be unthankful, busy bodies, and hurtful to the weal public: to pity them, to cherish them, is no point of Christian charity, but a mayntaynaunce of devil she perversytie, it is not mercy, but cruelty. Thus did joachim spoke in that epistle which he did send to the Magistrates of Franckforde, this present year. 57 Of the which matter Tymanus the pastor of Bre men this year last paste did write much to the same effect. afterward I did see a very new book set forth by Calvin, which he named: The last admonition of John Calvin to joachimus Westphalus, unto the which if he do not show himself obedient, he shall be so taken and handled, as Paul commandeth us to take & handle obstinate heretics. In the which book also he raileth like a ribald upon the Citizens of Meidburge, Breme, Ilhesam, 
Caluine raileth against the Lutherans spitefully.  & certain other cities of Saxony, which with common consent had condemned his opinion: he telleth them that they be so bewitched with their error, that the ancient divines among them, be ignorant of those things, which young children do learn in their Catechism. He saith, the these beastly men never tasted what virtue is in the supper of the Lord, or what it meant, that they be passed all shame, that nothing cometh from them but shovelles full of slanders and false reports: whilst they tell for truth Luther his loud lies, so that they may make their blind brotherhood and the ignorant sort believe that the moan is made of groan cheese, being contented only to be praised of the people, they fear neither the judgement of God, neither of his Angels. He casteth in their tethe their bedlam boldness, flyrting, and foolish lightness, blind drunkenness, doggish and currish curstenes, Lucifer's loftiness, saying that pride is to them in stead of Godliness, that madness hath spoiled them of all manly & civil manners, that stubbornness hath left no light of reason or discretion in them. He calleth them brain sick noddies, Cyclopes, a proud rabblement taking part with those Giants which the poets feign to have interprysed to pull jupiter out of heaven, barkars and bawlers, phrantyke, beasts, peevish, proud as peckockes, stiff as stakes, & with such other colours he painteth them. He complaineth on them, that they cry out of him and his, that they be not worthy to tread upon the ground, and that unless they be speedily dispatched out of the world, there is no other mercy to be showed unto them, but to banish them, and send them to live among the fierce Scythians, & untamed indians: also because they accuse Kings of sluggishness, for not drawing out the sword straight way, to make havoc of the Sacramentaries, and to race their name out of all remembrance. These be the words of Calvin in his foresaid book, by the which it is given us plainly to understand, that it is but a tale of a tub, which is reported of the agreement of the Lutherans and the Zwinglians, seeing all the Churches of Saxony for the most part, have condemned the doctrine of the Sacramentaries. Although in the mean season, that is not to be dissembled, how he doth make his brag in the same book, that the two eyes of Saxony, Wittenberg, and Lipsia, did not decree any such thing against his doctrine, neither Philipp Melancthon, whom he saith, can no more be pulled from agreeing with him in this one point, than he can be pulled from his own bowels. But it followeth not by and by that it is true, because Calvin writeth so: & we do conceive a better opinion of Philipp Melancthon then so.  

Of the third sect of the anabaptists.  You think peradventure, that these two sects be they only, which in this our miserable world durst challenge unto themselves the name & authority of the Gospel. But you be deceived, if you think so. For by side these, there is an other third sect more peryllice, the which, because it baptizeth again those which were lawfully baptised of the Catholics, is called the sect of the anabaptists: of which sort the brotherhood called, Waldenses, seemed to be, who without peradventure of late did rebaptise, although some of them but even the other day, as they declare in their Apology, have given over that manner of twice baptizing: notwithstanding, as sure as God, they agree in many articles with the anabaptists. Which anabaptists truly, Antonius Corninus doth write in his Dialogues, to have chiefly issued out of Zuinglius sect, no otherwise then the deceitful Grecians did out of the wooden horse, which they did bring traitorously into Troy. But if any man will search this matter more deeply, although they be of one opinion with the zwinglians, concerning the Sacrament of the altar, yet shall he find, that they have sucked their Anabaptisme out of Luther's paps, that is out of Luther's books. 
Anabaptistry first sprang out of Luther his doctrine  Certainly Balthasar Pacimontanus, which seemeth to have first sowed this sect, doth triumph, that Luther was of his mind: as Luther himself confesseth in a book which he did write to two 
Balthasar Pacimontanus first founder of the anabaptists sect.  Parish priests concerning Anabaptisme. Bucer also doth witness, that the anabaptists Gospel came, from whence Luther's doctrine did come, that is to say, out of Saxony. At what time Luther did write to the Waldenses, among other their articles, 
Bucer in the .3. chap. upon Saint Matth.  he found great fault with this, that they baptised young children, in hope of that faith, which they should obtain, when they came to years of discretion. He saith therefore, that it were better not to baptise young children at all, then to baptise them without faith: because the sacraments neither aught, neither can be received without faith. And if you receive any sacrament without faith, you shall receive it to your great damnation. We lay against your doctrine (saith he) this saying of Christ: He which believeth and is baptised, shall be saved. Hereof did the anabaptists take occasion of their heresy. For whereas Luther's opinion seemed to them to be against all reason, as in very deed it is, the young children have faith of their own, they thought it a more sure way to let them alone unbaptized: and not to christian them, till such time as they could believe for themselves, because they said, this was grounded upon the word of God, which word they cried with loud voice, should endure for ever, and against which word they did make their boast, that hell gates should not be able ever to prevail. 
Memno Phrisius his hold brag concerning his doctrine.  Among whom one Menno Phrisius, who seemeth to pass all the sort of them in learning, saith in this wise: Certainly, o heavenly Father, I can not be deceived in this matter with thy word: I have believed, and that have I received by the holy Ghost, as the word of truth. And with in few lines after: I know certainly and surely, that with this my doctrine, which is the word of God, in the day of rightwise judgement, I shall judge not only Lords & Princes, not only the world, but also the Angels themselves. Thus doth he magnifically make his vaunts of his doctrine, as though it were God his word, with no less confidence and corragiousnes than Luther did of his doctrine. notwithstanding Luther did as hotly inveyhe against this sect, as he did against the sect of the Sacramentaries, and writing a book to two Plebanes, as before I have made mention, among other sayings he oseth these words: Whereas the anabaptists say, that we find in no place of scripture, that infants either have faith, or the they ought to be baptised, we grant in deed that it can not be proved by any scripture which saith plainly and evidently in these or such like words: You ought to baptise young children. for they do believe, if any man be earnest with us to show any such text, we must needs give him place, 
Luther is fain to flee for help to traditions against the anabaptists.  and grant him the victory, for we find it not in the whole Bible. But good & reasonable Christians do demand no such things of us: that is the fashion of brablers, and obstinate persons, to the intent that they may be accounted wise. But they for all their Bible babbling, and crying for scripture, allege for themselves no scripture, which saith, you ought to baptise those which be of years of discretion, but not infants and young children. By & by after, by the tradition of the Apostles always observed in the church of God, he teacheth, that young children are to be baptised, all be it no scripture doth give any such commandment. And like as before in defending the Sacrament of the altar, so now in maintaining christening of young children, he doth chiefly lean upon the authority of the church: which authority for all that he will not let us lay in his way (for fear of giving him a fall) so often as he requireth scripture of us, for proof of any one thing be it that it hath been received and allouwed of the church never so many years.  

The anabaptists worse than all other sectaries.  This therefore is the third Gospel, much more pestilent than the other twain. For beside that it taketh clean away the sacrifice of the Mass, & the order of priesthood with the Lutherans, and denieth the real presence of Christ in the Sacrament of the Altar with the zwinglians, it hath many other articles, both blasphemous & also seditious. For it forbiddeth the public ministry of God his word, it defendeth that Christ took not man his nature upon him of the blessed virgin, it reneweth the error of the Chiliastars, it despiseth rule, and will not have men subject to lawful authority. Therefore, where so ever this sect taketh place, it raiseth up great uproars and seditions. Examples of this we have many cities in Germany, & especially the city of Munster. 
An example by the city of Munster.  For as Henry Dorpius a Lutheran, and he which translated his history out of the German tongue in to Latin John Sleidane a Zwinglian, have written in their Chronicles, above four and twenty years agone, there came first thither certain preachers, to declare unto the people in stead of Christ his Gospel, the doctrine of Luther, whom when the catholic priests thought in no wise to be suffered, Bernard Rothman with his companions, 
Heretics manner to provoke catholics to dispute before a lay judge.  whom Philipp the Landgrave of Hessia had sent to further & advance Luther's learning, did that which all heretics use to do: that is, choosing & appointing out certain chief learned men of the catholic faith, they provoked the catholics to join with them in disputation: & that before a lay Magistrate, whom they appointed to be their judge, and before whom they promised to prove the doctrine which the catholics held, to be false and erroneous. But when the catholic priests refused to dispute with them, they departed the city, after that they were forbidden to execute their office of preaching the word of God. After this departure of the catholics, before a year was comen fully to an end, the anabaptists likewise began in the same city to sow the seeds of their doctrine, under the name of Christ his Gospel. And when they had provoked one an other to set foot to foot in disputation, but on the self same condition which before was offered to the catholics, which was, that nothing should be alleged but Canonical scripture: behold, Bernard Rothman, the chiefest trumpeter in all that city of Luther's Gospel, who making the like law a little before, had challenged the catholics to come to disputation, now would admit no such condition. So it came to pass, that the Lutherans, which not long before had thrust the catholics out of the town, they themselves fearing to meet or encounter in disputation with the anabaptists, were shortly after by them banished the same town. No marvel, though they were so handled. For the Senators also were pulled down from their judgement seats, the churches were spoiled and burned: and whosoever would not take part with the anabaptists, perforce was driven out of the city. As for Bernard Rothman, Henry Roles, Godfrey Stralen, sent out of Hessia, as they of Christians grew to be Lutherans, so of Lutherans they became anabaptists, and with tooth and nail furthered the Ghospel of anabaptists, showing us the experience how true that is which is written in the Scripture: The wicked man when he cometh in to the depth of sin, careth not what he doth. For if any man do once forsake Christian Religion, unto what so ever sect he doth afterward incline, he maketh it but a pastime to leap from one heresy to an other.  
And this sect truly of the anabaptists, 
anabaptists be divided in to diverse kinds.  is divided in to many sections. For they agree not in the principal points of their doctrine. In certain cities of Germany some did run about naked, as though they had a bumble be in their breach, exhorting the people to repentance, seeking in the mean while busyly, how they might find any opportunytie to set the people together by the ears. Neither did this heresy begin yester day, or the day before, for it reigned also in saint Augustyn his tyme. And as the most part of all other heresies be, so was this in the beginning divided in to many other parts. For some were called Donatists, other Rogatistes, other Maximianistes, other Circenses, who at the length were converted from the sect of the Donatists (for their name was more famous than the rest) to the unity and fellowshypp of the Catholic church: other some were called Circumselliones, 
August. in his epistl. 50. and 30 and of heresies, 69. heresy.  which no otherwise then the Munsterians in our days, did go beyond all other in myschevousnes, as saint Augustyn in sundry places recordeth, & Possidonius also, who did set out a book of saint Augustine's life, testifieth the same. And at this day this Hydra hath no fewer horns & heads, than it had in saint augustine's tyme. 
Possid. in the life of S. August. chap. 10.  For some be called Muncerans, some Orantes, that is to say, Prayars, some Silentes, that is to wit, keeping silence, Somniantes, that is, sleapers, Pueris similes, that is, like children, Synceri, that is, pure, Impeccabiles à Baptismo, that is, not singing after Baptism, Liberi, that is, free, Binderlians, Sabbataries, Maderans, Hofmannikes, and other which sprung up after them, Circumcisi: and it is like enough that the Adamites do pertain to the anabaptists. Some authors do father the beginning of Anabaptisme rather upon Thomas Muncer then upon Balthasar. Which Muncer above two & thirty years agone, 
Thomas Muncer of an Anabaptist died a penitent catholic.  made a commotion of country men in Thuringia: for the which fact, when he was worthily punished, before his head was chopped of, he is reported to have lamented pitifully, for that he had seduced the people: more over, to have recanted all his errors, and confessing his fault after the catholic custom, to have received the honourable sacrament of the body & blood of Christ under one kind. But one Philip, which writeth a story of his life, doth make no mention that he taught to rebaptize those which were once baptised.  
This sect of the anabaptists, I am assured, is a pestilent and an abominable sect, what so ever any other sect else is. And yet for all that, they which have embraced this sect, do steadfastly believe, & assure themselves as well as the Lutherans, or zwinglians do, that their sins be forgiven them for Christ his sake, that they be in God his favour, and that they shall inherit the kingdom of heaven: and they be very precise that all they which follow ●●eyre race, should certainly and steadfastly believe the same.  

It is a false doctrine to teach special faith with the which every man should assure himself that his sins be forgiven  Whereby we may see, how false that principle of Luther is, that it is necessary for every man, which will obtain forgiveness of his sins, to believe surely, that his sins be taken away, nothing mistrusting his own weakness, unaptues, or unworthiness. Which although it hath alway been, & is now a conclusion common to all heretics, so it is flat against the scriptures, and the Catholic faith. What can be more manifest than this text of scripture: 
Eccle. 5.  For the remission of thy sin be not with out fear. All be it our sins be pardoned, yet for all that the holy Ghost will not have us to be all together careless. Notwithstanding this scripture, these fellows think it a deadly sin, if a man make never so little a doubt that his sin is forgiven. the same scripture sayeth unto us: Thou shalt not justify thy self before God, 
Eccle. 7.  for he searcheth and knoweth the secrets of thy heart. do not they, I pray you, control his scripture, which dare boldly seal themselves a quytaunce from all debt of deadly sin, and warrant themselves to be in God his favour: specially, seeing to be justified, is nothing else in their opinion, then to have obtained forgiveness of sin: An other scripture witnesseth: the heart of man is wicked and unsearchable for man, 
Hiere. 17.  and who shall be able to know it thoroughly: I your Lord, which search the heart, and prove the reins. But do not these men take upon them to be as cunning as God almighty, which take a conceit that they be able to search and try their own hearts? Which thing surely he durst not presume, which said: Who knoweth all his offences? Lord cleanse me from my secret sins? Neither he, 
Psal. 18.  which said: I feared all my works, knowing that thou dost not spare those which work wickedness. 
job. 9  If I be washed with snow water & my hands be as clear as crystal, yet shalt thou dypp me in my filthiness, & I shall loath mine own garments.  
Paul warneth us, saying: judge not before the time, 
1. Cor. 4.  till our Lord come, who shall discover the deeds of darkness, and shall set open the secret councils of men's hearts. And lest any man may think that he speaketh only of that judgement wherewith we judge other, & not of that wherewith we judge ourselves, those words which go a little before, make S. Paul's meaning plain: But neither (saith he) do I judge myself. I am guilty of nothing, yet for all that am not I justified: for our Lord is he which judgeth me.  
Lo, Paul a chosen vessel of God, did feel no prick of conscience, yet for all that, he durst not be so bold to judge himself, but he left that to God, who is the knower and seer of all hearts. Then, darest thou challenge that thing to thyself, which belongeth to God only? Haste thou the face to prevent his judgement, before he have given his verdict of thee? art thou so hardy as to warrant & assure thyself to be justified, that is, that thy sins be forgiven & pardoned? Christ giveth us in commandment, 
Luc. 17.  saying. When you have done all that you are bound to do, say: We be unprofitable servants: And makest thou no bones maugre this precept of Christ, to vaunt thyself to be a profitable servant? For who so ever beareth himself surely in hand, that his evil deeds be done away, that he is in the favour of God, what doth he else, but crack that he is a profitable servant? The scripture saith: 
Eccle. 9  Man knouweth not whether he deserve to be loved of God or hated: & dost thou clean contrarily affirm, that thou knowest thyself to be worthy to be loved of God? For if thou boast thyself, that thou knowest certainly, that thy offences be forgiven and forgotten, and that thou art inroled in the book of life, what dost thou else but say, Thou knowest thyself worthy to be loved 〈◊〉 God, 
job. 9  and burden the holy ghost with a lie? Holy job sayeth: If I shall justify myself, mine own mouth shall condemn me: If I shall plead that I am innocent, it will prove me to be guilty: and although I were perfect; yet my soul can not attain to that knowledge. Art thou more holy than he? Art thou more certain of God his predestination than he? so that thou darest warrant thyself, that thou doubtless knowest thyself to be perfect and innocent, which knowledge he confesseth to be kept secret from his soul? dost not thou fear least those words be spoken to thee, which once were spoken to the pharisees, whom Christ called painted sepulchres: 
Matth. 23. Luc. 16.  You be they (saith he) which justify yourselves before men, but God knoweth your hearts: for that which is commendable in men's eyes, is abominable before God? And there can be no greater abomination in the sight of God, than this so great presumption of heretics.  

The first objection making for special faith is soluted.  But some man peradventure will say: why then? do you forbid me to believe the remission of sins, which we profess in our creed, God forbid: Yea I bid you believe constantly, and to make your account certainly, that there is remission of sins in the Church, and that Christ hath sufficiently deserved this forgiveness, for me, for thee, for the traitor judas, for all men in the world, 
1. joan. 2. 1. Cor. 5.  yea to them which are now, or here after shall be damned in hell: who hanging on the cross, is made a propitiation for our sins, and not for our sins only, but also for the sins of the whole world, who by his death hath reconciled us to his father. But that thou shouldest believe, that all men be partakers of this pardon, or that all do plead possession in heaven at this present, or that all men shall inherit it in the world to come, not I, 
Heb. 2.  but the scripture doth forbid the to believe. He tasted of the sour cup of death for us all, but all men do not endeavour to apply the benefit of his death unto them: he was a cause & means of salvation to all men, but the scripture addeth to all, 
Heb. 5.  which were and would be obedient unto him. He did set the door of everlasting life wide open to all men, but Christ putteth this condition, If they shall keep the commaundimentes. If any man refuse to obey him, if any man shall not keep his laws, if any man shall not continue with him unto the end, he which putteth no doubt but such a man is never the less sure to be saved, what doth he but deny the sentence of the Ghospel, which shall be pronounced upon them which are set on the left hand among the goats: avoid hence from me you cursed caitiffs in to everlasting fire, which is prepared for the devil and his angels. So then, 
Matth. 25.  to teach that it is necessary for every man to the attaining of salvation, to believe certainly & to fear nothing, that his syn-be forgiven him for Christ his sake, that he is God almyghtyes dear darling, that without question he is one of the heirs apparent to the crown of glory, is nothing else then to teach that there be no pains of hell prepared for the wicked, who doubtless as every Christian man believeth, shall taste of terrible torments: not by Christ his default, as who should say that his death and bitter passion availed little to the saving of their souls, but by their own naughty negligence, which laboured not by worthy works of repentance, to apply the virtue of Christ his death and passion to themselves. Wherefore, if I be not bound to believe that all men have their sins forgiven them, if I be not bound to believe so of this man or that man, then truly am not I bound to believe so of myself, unless it be specially revealed to me of God.  
Here will these heretics reply: you do so reason with us, 
The second objection.  as though we encouraged them which still lie wallowing in their wickedness, to believe that they be in the favour of God, whereas we only speak of them which be converted. I assure you, I did shoot at this mark, I longed to make you confess so much.  
Well then, you grant that there is some thing in us, which may bolden & hearten us to believe certainly and assuredly, that is, if we be averted from our sins and converted to God. But I pray you Sirs, what if one some in his own fancy to be converted, which is not converted in deed? As for an example, A perverse Lutheran thinketh himself to be a converted man, a more perverse Zwinglian taketh him seffe to a converted man, the most perverted of all the Anabaptiste, either servetus, either Suenckfeldius, or any other most pestilent heretic doth esteem himself to be a converted man, will you therefore warrant him to be in God his favour? like as none be more puffed up with a proud conceit of learning, than they which have least learning of all, in so much that without cause it is not used in a proverb, which Chucidides writeth: 
Tuc. in his second book of the war of Peloponnesus.  Ignorance breedeth boldness, but knowledge causeth one to doubt and fear the worst: so it is often seen, that such do certainly & steadfastly believe that they be converted, when in deed they be most shamefully perverted. The wise man perceived this, when he said: there be wicked men so careless, and void of all fear, 
Eccle. 5.  as if they lived as uprightly as the most perfect men: whilst Saul thundered threatenings against the disciples of our Lord, 
Acts. 9  and minded to murder them, and through ignorance plagued the church of God, did not he seem think you in his own conceit to burn with a certain singular zeal of Godliness? did not his mind give him that he sought after God with all his heart? 
Philip. 3.  And that he did him high service in making havoc of the Christians, for so much as what so ever he did in that case, he did it of emulation, because he was a marvelous precise follower of the traditions of his forefathers? 
Gala. 2.  He had therefore a zeal and was hot of the spirit, but not according to knowledge, and therefore he obtained mercy, 
Rom. 10.  because he knew not what he did. Therefore that is true which the wise man writeth: 
1. Tim. 01.  there is a way which at the beginning seemeth as it would lead a man to life, 
Pro. 14.  but the end of it draweth him to death and destruction. And in an other place: Every man deemeth the way where in he walketh, to be right & straight, but God weigheth their hearts. But let infidels and heretics go, 
Pro. 21.  although the zwinglians and the anabaptists think not themselves so great heretics as the Lutherans be.  
Let us now speak of catholics. Yea, among them you may find, which think themselves to be converted, when in deed they be not. Solomon hath a notable saying: who can say truly, my heart is clean, I am not spotted with sin? 
Pro. 20.  in many faults we displease God all the sort of us.  
And all be it we were converted to God with all our heart, yet ought we not certainly to warrant ourself, but fixing our faith in God his mercy, leave the certain determination of our salvation to his judgement, which searcheth the hearts and the rains. Wherefore the pride of these men is to be accursed, which whilst they pronounce themselves to be Converts, doubt not but that their sins be forgiven, and that they be in the favour of God.  
But you will excuse yourself agyne saying: 
The third objection for special faith.  We do not trust to our own worthiness, but to the mercy & promises of God, and we laugh at your doltish cavillation, when you say, that we must doubt by reason of our unworthiness.  
For therefore was the Sun of God appointed a Mediator, because we be unworthy, and that the father should have mercy upon this wretched lump, undeserving, and full of filthiness, for his son his sake, who hath suffered death for us, risen again, continually praying for us, dwelling in us, & clothing our nakedness with the ornaments of his righteousness. According to the scripture: Now is there no condemnation to them which walk in Christ jesus. 
Rom. 8.  You say well in deed, if the promise of Christ were without all condition, if he would voutsaffe to bestow his mercy upon them which turn not away from their sins. But now the case so standing, that he hath made his promiss in this sort: 
Matth. 19  If thou wilt enter in to life, keep the commaundimentes. and that he showeth his mercy upon none, but upon them, which repent, and turn from their sins. This your opinion is a noun adjective, and can not stand by itself. Do you think it to be a doltish cavillation, to hold that we may well doubt by reason of our unrighteousness? why then? think you him to be a fool, 
Matth. 11.  than whom Christ witnesseth none greater to have been borne of a woman, who saith: 
Matth. 3.  Bring forth worthy fruits of repentance? Make you Paul also but a fool, 
Act. 26.  who preached to the Gentiles, that they should do penance, & be converted to God, practising worthy works of repentance? Who also writing to the Corinthians, concerning the sacrament of our Lord his supper, saith: Who so ever shall eat this bread, & drink this cup of our Lord unworthily, shall be guilty of the body & blood of our Lord. 
1. Cor. 12.  For who so eateth or drinketh it unworthily, eateth and drinketh his own damnation. Lo Paul and John do require of us worthy works of repentance, & yet will not you have us careful for our worthiness? But you rather be to be accounted not only witless, but also wicked, which dare presume to reprove the holy Ghost of folly speaking by his chosen vessels, because he demandeth worthy works of them which be penitent, and because he forbiddeth them to receive the Sacrament unworthily. You say truth, that therefore the Sun of God is assigned a Mediator because we were unworthy: but I pray you to that end, that we should continue still unworthy? no I assure you: but that of unworthy wretches, he might make us worthy, 
Colos. 1.  as S. Paul writeth, to be partakers of the inheritance of Saints. For unless he had been made our Mediator, unless he had given himself a redemption for us, which were unworthy, although we should have done all the good in the world, though we should have suffered all cruel torments, though we had offered our body so that it had burned, yet could we never have brought forth worthy works of repentance. Therefore we must yield worthy fruits of repentance, if we desire to have our sins forgiven, and come in favour with God: the which works we neither can, neither aught to warrant ourselves that we have, for he only can judge of that, who is the knower of all hearts. But now, if we shall do that (which he must judge of, & not we our selves) than our heavenly father for his son his sake which suffered for us, rose again from death, prayeth for us, & dwelleth in us, not so much clothing us, as recompensing with his own righteousness, that which is wanting in our righteousness given to us by him, them (I say) our heavenly father will be merciful to this lump not now unworthy, & all defiled with filthiness. God forbydd that ever any such wickedness should synck in to godly men's hearts, that we should think so unworthily of the death & passion of Christ, as though he were not able to make us worthy to be partakers of the inheritance of saints in light, that we might be counted worthy of that world to come: as though it passed his power to wash away the filthiness of the daughters of Zion, 
Luc. 20. Esa. 4.  of whom the scriptures bear witness, that he hath washed us from our sins in his blood. & again: 
Apoca. 1. joan. 1. Hebre. 9  The blood of jesus Christ purgeth us from all sin. And in an other place, The blood of Christ shall cleanse our consciences. And again, The blood of Christ shall cleanse our consciences from dead works, we will not derogate so much from Christ his blood, that we will deny him to have been able to wash away our filthiness: beside this, how shall God have a dwelling place in us, if we be full of filthiness? seeing it is written, 
Sapi. 1.  wisdom shall not enter in to a malicious mind neither shall dwell in a body subject to sin? what partnershipp is there between righteousness and iniquity: what fellowship is there between light & darkness? what atonement between Christ and Belial. Therefore, God will not dwell in the lump of sin, neither will he be merciful to it if it be full of filthiness. But he will make his abiding in them, he will show his mercy to them, 
1. Cor. 7.  which in time past have been greatly defiled, but after they were once converted to God, have brought forth worthy works of repentance, being washed so white by the benefit of Christ his blood, that afterward the saying of saint Paul may be verified of them: And such one's have you been in time paste, but now be you cleansed, now be you sanctified, now be you justified in the name of our Lord jesus Christ. And because we know not surely, whether we have done worthy works of repentance, whether that our sins be forgiven us, and whether we be in God his favour, or the without peradventure we shall possess the kingdom of heaven, those words bearing witness which you allege to make your part good: 
Rom. 8.  no damnation is appointed to them which be in Christ jesus, which walk not according to the flesh. For although we doubt not but that we be made one body with Christ, 
Gal. 3.  so soon as we have put on Christ, being baptised in him through faith, and the Sacrament of faith, yet do we doubt whether we shall continue still in him: and those words afore said do smite great fear in to us, they which walk not according to the flesh: because our conscience not only beareth us witness that we have often walked according to the flesh, but also at the very same time when we seem to ourselves to be converted, we can not certainly say, that no relics of sin do remain in us. But this certainly we read: 
Rom. 8.  They which walk in the flesh, can not please God.  
These men will demand this question again of me: what then? 
The fourth objection of heretics for their special faith.  do you council us to despair? God forbydd. But as I deny constantly, that any man is bound to believe certainly, that his sins be forgiven, so do I affirm with no les steadfastness, that every faithful man doing his endeavour as much as in him lieth, aught of duty in this life with a strong & sure hope to look for the forgiveness of sins, and in the world to come life everlasting. But this hope of ours, ought not to be fastened upon ourselves, but upon God, whom when we do behold, we be most certain, that he is faithful both in his promises, and also in his threatenings. But when we look upon our selves, it can not be but we must needs tremble and quake considering our weakness and frailness, though we were guilty of none other thing. For seeing we know the Lucifer the noblest Angel in heaven did fall, that Solomon the wisest man that ever was, did commit folly, that the children of Israel God his most dear & chosen people were forsaken, and seeing we understand this also, that God oweth us no more service continually to defend us, to aid us with his grace, to save, conduct us in the way of everlasting life, than he did either them afore rehearsed, either judas called to be an Apostle, either Saul elected King, either Nicolas appointed to be Deacon, we can not be void of all fear: specially seeing God doth warn us by his chosen vessel, Bear not thyself to bold, but fear, 
Rom. 11.  for seeing that God spared not the natural branches, haply neither will he spare the. 
Philip. 2.   by the same vessel he exhorteth us, that with trembling & shaking we work our own salvation. seeing also he pronounceth by an other, that man to be blessed which alway standeth in awe. 
Pro. 28.  Yet for all that, this trembling must not put us clean out of comfort, but make us more obedient to Christ, & stir up our hope toward him, that every one of us may say with blessed job: 
job. 13.  Although he should kill me, yet will I hope in him. But if this seem to any man a strange opinion, because I council men not boldly to believe, and to assure themselves, but will every man to have a sure & certain hope, that in this world he shall obtain remission of his sins, and in the world to come life everlasting, let him thus understand my meaning: that we can believe nothing well, and rightly (I speak of the catholic belief) which may prove false, and be other wise than we do believe: but we may rightly hope for those things, which many times chance clean contrary to our hope. Therefore seeing it may be, that a man may steadfastly believe & certainly bear himself in hand that he is in the favour of God, and yet this his opinion may deceive him, we be rather commanded to hope, then to believe. For the cause of faith consisteth in truth revealed as it were of God. But the most sufficient cause of hope, consisteth in possibility and likelihood of obtaining that thing, which a man may hope for, by reason of God his commaundiment and promiss. Again, if you take & understand fidem faith, for fiducia trust or confidence, as these men some to understand it, 
Calvin upon the first of  ca 5  then fiducia, that is trust, excludeth all fear, and hope hath fear to wait upon her, & to carry up her train. Wherefore we be better commanded to look for the remission of our sins, with a certain and sure hope, then with a certain and sure faith. Although truly neither any man is forbidden to believe, so that he be not altogether careless, 
Calvin in his institutions cap. 5.  and reckless. In this mind Calvin himself seemeth to be, when he saith: God doth command us so to be certain, that we cast not of all care. & again in an other place: When we do teach, that faith ought to be sure and certain, we do imagine no such faith, as is divided far from all doubt: neither any such security, which is cut of from all care: but we say rather, that faithful men have continual war with their own mistrust & doubtfulness: so far of is it, that we do lay any such soft pillows under their consciences, that they should feel no disquietness of mind at all. Again, notwithstanding how greatly so ever they be troubled and vexed in conscience, we deny that they faint or fail from that trust, which we have conceived of the mercy of God. 
The council of Trent in the fift session. 9 cap.   
But I think it good here to recite, what the Fathers assembled at the general council of Trent, have determined upon this matter. These be their words: Although it be necessary to believe, that sins neither be forgiven, neither ever were released but freely by the mercy of God for Christ his sake, yet must not we say, that he is quited of his sins, which maketh his boast, & only leaveth on the certain confidence of forgiveness of his sins, seeing both of the heretics, & also the schismatics, this vain & detestable confidence may be holden hereafter, and at this present day is maintained & preached most earnestly, contrary to the faith & doctrine of the catholic church. Nether is this to be affirmed, that they which be truly justified, ought without all doubt to make their account that they be made perfect, and none other to be absolved from his sins, and to be justified, but him which certainly doth believe, that he his assoiled and made righteous: and that this only faith is cause of his absolution and justification: as though that he which doth not believe this, did doubt of God his promises, of the virtue of Christ his death & resurrection. For as no good man ought to doubt of God his mercy, of Christ his merits, of the virtue and pour of the Sacraments, so every man whilst he considereth himself, weigheth his own weakness and unaptness, may well fear that he is not in God his favour:  no man can know with such certaynetes of faith as may not be deceived, whether he have obtained the favour of God. The holy Fathers do not here exclude every kind of certainty, 
An explication of the words of the Synod  but the certaynete of that faith only which can not be deceived. With such certainty they deny that any man can know that he is in the favour of God. But that a man may know after a moral and probable certaynetes, or by godly revelation, as we verily believe that the blessed virgin Mary, and the Apostles did, they make no controversy at all.  
Moreover, the Fathers here do not command us to doubt, as the adversaries belie them, but they say that every man when he looketh back to himself, to his own fraylete and unfytnes, may fear that he is not in God his favour, and yet for all that be never the farther of from God his favour, although he be not void of all fear for his sin, which God hath verily forgiven. I thought it good to speak more at large of this point, because in the last synod I heard say, that certain not understanding the matter throuly, 
The article of Louvain.  found great fault with the article of the Doctors of lovayne, which is as followeth: The faith with the which any man doth steadfastly believe, and undoubtedly hold, that his sins be forgiven for Christ his sake, and that he shall possess everlasting life, hath no witness or warrant of the scripture, but is clean contrary to them. Although we ought with certain & sure hope, by means of the Sacrament of Baptism and penance, look for in this life truly remission of sins, & in the world to come life everlasting. Therefore in the defence of this article, I thought good to bring in these things by the way. Now will I come again to that point where I left.  

The anabaptists more ready to suffer torments for their faith, than any other.  Albeit the anabaptists be more mischievous than the Lutherans, or the zwinglians, yet do these with no les audacity then both they steadfastly believe, and persuade themselves surely, that for Christ his sake their sins be forgiven them, that they be in high favour with God, that they shall possess the kingdom of heaven. And this they do not only brag of in words but also they declare in their deeds. For they be much more ready, than either the Lutherans or the zwinglians to suffer death, to abide most cruel punishments for the maintenance of their faith. For they run to all kind of horrible torments, with no less courage, than they should go to feasts and banquets: so if any man thereof would gather an argument, either of the truth of there doctrine, either of the certaynete of their being in favour with God, he might easily be brought in to this mind, that he should believe, that there were none other sect, which had so true faith, or were so sure of the favour of God. But true it is, which Saint Paul faith, 
1. Cor. 13.  Although I shall give my body so that I burn, & have not charity, it doth me no good. But he hath not charity, which divideth unity. Such saith Saint Cyprian, Although they were killed for confessing the name of Christ yet can they not wash out this spot with their blood: 
Cyp. in his third treatise of the simplicity of prelate's.  the sin of discord staineth so deeply, and is so unable to be cleansed that by very death it may not be purged. 
no martyrdom is without the church  He can not be a Martyr which is not in the church, he can not attain to the kingdom of heaven, which forsaketh her which shall reign in the kingdom of heaven. Christ gave peace unto us, he commanded us to agree and to be all of one mind: He charged us to keep the bonds of love and charity uncorrupted, and unbroken. He can not offer up himself a Martyr, which hath not heldefast brotherly charity. Blessed are they, which suffer persecution, saith Christ, 
Matth. 5.  but he addeth, for righteousness sake. 
Not the pain, but the cause maketh a Martyr.  Therefore saith Saint Augustin, they be true martyrs which suffer persecution for righteousness sake, not they which be punished for iniquity and wicked division of Christian unity. Our Lord himself was crucified with thieves, but as one passion did join them, so diversity of cause did separate them: the punishment of the wicked may be like, but the cause of Martyrs is unlike. And that is it which maketh Martyrs, not the punishment, as Saint augustine repeating it often in diverse places teacheth us. 
Augustin. epist. 50.  Wherefore it is to no purpose, that Calvin doth so highly praise him and his for this cause, 
Calvin craketh of the chearefullnes of his brethren in suffering for their faith.  and that in this respect he judgeth them to be preferred before the Lutherans, because they be more priest and ready to suffer all kind of punishment. For if so be, that as every man is most ready to suffer death for the faith of his sect, so his faith should be judged most perfect and most sure, there shall be no faith more certain and true, then is the anabaptists, seeing there be none now, or have been before time for the space of these thousand and to hundred years, who have been more cruelly punished, or that have more stoutly, steadfastly, cheerfully taken their punishment, 
anabaptists their foolish hardiness in S. Augustine's tyme.  yea or have offered themselves of their own accord to death, were it never so terrible & grenouse. Yea in Saint Augustyn his time, as he himself saith, there was a certain monstrous desire of death in them. For at what time the worshipping of idols did as yet continued, 
Donatists desirous to die for their faith  he writeth that great throngs of Donatists did come to the solemnities of the Pagans, that they might be killed of the idolaters. Also he saith, that some there were which leapt among the harnessed soldiers, as they passed by, to the intent they might be slain of them: terribly threatening to wound them, unless they were dispatched out of their lives by them. Some time they did by violence compel the judges to command the tormentors and the justicers to kill them, in so much, that one is reported to have mocked them in this sort, that he commanded them to be pinioned and led away, as though execution should have been done of them, that so he might escape their fury with out blodshedde, & harmless: more over they made it but a may game to throw themselves down headlong from ragged rocks, to drown and to burn themselves. 
anabaptists foolish hardiness in S. Bernard his tyme.  Nether was there such foolish hardy heretics in Saint Augustine his time only. For four hundred years agone, at what time S. Bernard lived, there were anabaptists, which were no less prodigal to spend their life, than were the Bonatistes, some (saith he) did marvel that they were led to their death not only patiently but as it seemed very frolyke and merry. 
False Martyr's stoutness not to be marveled at.  But such marveled at them which consider not well, what pour the devil hath, not only upon the bodies of men, but also upon the hearts, in the which by the sufferance of God, he once hath gotten possession. Is it not a greater matter for a man to kill himself, then to suffer that willingly at an other man his hands? Experience teacheth us, that the devil hath been so strong with many, that they have drowned & hanged themselves. For example sake: judas hanged himself no doubt by the suggestion of the devil. Yet for all that I think it a thing more to be wondered at, that he could put this in his heart to betray his master, then to hang himself.  

The constancy of Martyrs is one thing, and the hardness of heart of heretics is an other thing.  Therefore there is no likelihood between the steadfastness of Martyrs, and the stubbornness of these heretics. Because godliness in them, but hardness of heart in these, doth work contempt of death. Nether have the anabaptists of our time swerved from their predecessors, neither have they been less stout and cheerful in sustaining all kind of death in the behalf of their faith, 
justus Menius.  as among other one justus Menius an eye witness of this thing hath left in writing, in that book in the which he confuteth their heresies. So by and by even at the beginning, the anabaptists heresy began to be very hot of spirit, and after ward so often as it burned, the heat of it was nothing cooled or abated. But so was it not with the Sacramentaries, whose cheyfetayne & first founder whereas one Berengariꝭ was, about five hundred years agone so far of is it that his disciples did offer their life with like cheerfulness to all kind of hazard & adventure, that we read how their great Doctor himself did twice recant & forswear his error. who not long after being taken with a deadly disease, lying on his death bed, at the point of death showed himself to be marvelously sorry, that he had led so many people in to so fowl an error: and the report is that he uttered these words deeply sighing: O my God to day shalt thou appear to me either to my salvation, as I hope through my repentance, or else to my grievous damnation, as I fear, for them whom I have deceived with my perverse doctrine, whom I could not reclaim bake again to the true way of thy Sacrament: as John Gerson doth declare, writing against Romantius de Rosa. They have begun first of all in these our days to brag & boast of their Martyrs, whom notwithstanding both for their numbered & also for the commendation of their sufferance and patience in punishment, the anabaptists of old time have excelled, and these of our age do so far surmount, that if they would make a martyrologue of their brethren, 
Yet M. Fox his martyrologue is a great book.  they might make greater volumes than the Sacramentaries. It is to no purpose therefore, that Caluine boasteth of the certainete of his doctrine, because the trust of it maketh men to fear neither the terror of death, neither the judgement seat of God. It is not worth a straw, that he vaunteth himself of the persecutions which he suffereth, & that he calleth his flock silly shape appointed to the slaughter. For the anabaptists do speak more braggly, and do more stoutly all these things, & have done it many years agone, before any man heard tell of the Sacramentaries. Read who that lysteth the epistle of the Petilian, which saint Augustyn confuteth, 
August. in the .2. book against the letters of Petilian. 19 99 chap.  he shall see, how many complaints he made for the persecution of his brethren: how he calleth the catholic priests bloody butcher's, which made means to the Emperors, 
Do not our english Protestants so likewise?  to deal so cruelly with his innocent lambs, whom he glorieth to by and purchase heaven with their punishments and blodesheding: Let him read also the epistles of Gaudentius, against the which S. Augustyn writ two books, he shall find there, 
Aug. lib. 1. 5. chap.  that he writeth how his disciples rejoiced, that for the faith of Christ they suffered the persecutors, that for the comfort of their congregation they abuse the sayings of Christ and of S. Paul: Blessed be they which suffer persecution. 
Matth. 5.3. Tim. 3.  They which will live Godlily in christ jesus, do suffer persecution.  
But it is to be noted, 
Augustin. epist. 48.  that saint augustine saith: If it were alway laudable to suffer persecution, he would not add, for righteousness. Again: 
Persecution some time necessary.  if it were always blame worthy to do persecution, it should not be written in the holy scriptures, A slanderer of his neighbour privily, him did I persecute. Therefore, sometime he that doth suffer it is unrighteous, and he which doth practise it is righteous. But with out doubt, the evil men have alway persecuted the good, and the good have persecuted the evil men. They, hurting by doing of injury, these seeking amendment by discipline. They outeragiously, these discreetly: they giving place to their malicious affection, these applying themselves wholly to charity. For he which murdereth, careth not how he teareth: but he which healeth taketh advisement how he launseth: for he cutteth the whole and sound parts, but this cutteth the rotting and feastring parts. The wicked men killed the Prophets, and the Prophets killed the wicked men: the jews scourged Christ, and Christ scourged the jues. Men gave up the Apostles to man's power and authority, and the Apostles gave men up to the power and thraldom of the devil. In all these doings what is to be marked, 
Martyrs be made not by likeness of punishment but of cause.  but which of them did strive for the truth, which of them for iniquity, which of them minded to hurt and avoy, which of them purposed to amend and redress. Therefore not the likeness of punishment maketh Martyrs: for an heinous offender may have like punishment to a martyr, but yet an unlike cause: Three hanged on the cross, one a saviour, the second to be saved, the last to be damned. Therefore who so departeth from the church to heretics and schismatics, although afterward he be killed for the name of Christ, being out of the bounds of the church, and divided from charity, he can not, saith S. Cyprian, 
Cyprian in his .4. book & .2. epist.  be crowned when he dieth: They can not remain with God, which would not live agreeably in the church of God. Although they be thrown in to the fire and brent, 
Cyp. of the simplicity of prelate's.  though they be torn in pieces with wild beasts, that shall be no crown of faith, but a punishment of infidelity. That shall be no honourable end of religious virtue, but a destruction for desperation. Such an one may be killed, but he can not be crowned. Therefore they have no right to challenge unto them the glory of Martyrs, which be so far from the cause and quarrel of Martyrs, which have not doubted to suffer death for devilish division: So then now you have three Gospels, and them greatly disagreeing among themselves. If you behold their cherefullnes in suffering persecutions, the anabaptists run far before all other heretics. If you will have regard to the number, it is like that in multitude they would swarm above all other, if they were not grievously plagued, & cut of with the knife of persecution. If you have an eye to the outward appearance of godliness, both the Lutherans and the zwinglians must needs grant, that they far pass them. If you will be moved with the boasting of the word of God, these be no less bold than Calvin to preach, that their doctrine must stand aloft above all the glory of the world, must stand invincible above all power, because it is not their word, but the word of the living God. Nether do they cry with less lowdenes than Luther, 

anabaptists not able otherwise to be overcomed but by the authority of the church.  
the fourth sect which Suencfeld raised.   that with their doctrine which is the word of God, they shall judge the Angels. And surely how many so ever have written against this heresy, whether they were catholics or Heretics, they were able to overthrow it not so much by the testimony of the scriptures, as by the authority of the Church.  
Do you think peradventure, that we be now at an end of these Gospels? Nay, we be yet very far from the end. For Suenckfeldius hath broached a fourth gospel, against whom I have seen five books written in the German tongue, in that which one Flaccus brawleth & scoldeth with him. When he saw the Lutherans, the Sacramentaries, the anabaptists, and all the heretics, not of our time only, but also in time past, to establish their errors by the Scriptures, the which is so certain & sure, that the head carpenter of all heresies in our time Martin Luther could not deny it, 
Luther in that book which he entituled: that these words of Christ do as yet stand invincible  in so much that he saith, that the Canonical Scripture hath at last gotten this name, that it is called the book of heretics, because all heresies take their beginning of it, because all heretics do fly to the scripture for succour: therefore when Suenckfeldius had perceived this, and had peradventure readen it in Luther's books, he himself devised a new heresy, and leaving to the aid & help of the scripture, meant about to take away all authority from the scripture. For this talk he was wont to have among his Disciples. It behoveth not a man to be coning in the law or in the Scripture, but to be taught and instructed of God.  
Although thou read over the Bible a thousand times, yet for all that shalt thou prove only skilful in the Scripture, but yet never learned of God. The labour is but lost which is bestowed on the scripture, for the scripture is but a creature. It is not meet that a Christian man should be addicted to much to a creature. We must give ear to God: we must look to hear his voice from heaven, that it may teach us. Blessed is the man, saith David, whom thou shalt teach O Lord. 
Psal. 43.  He teacheth us now a days, as well as he taught the prophets and the patriarchs by visions. We must give heed to dreams, for by them God speaketh unto us. the voice of God doth teach us a right, the scripture is not the word of God, but only a dead letter, & to be reckoned among other creatures. Think not thyself to be learned out of the scriptures, you must look for the out of heaven, not out of books. The holy ghost descendeth down from heaven with out any mean, not by the outward hearing, and preaching by the mouth, either reading of the scriptures. Although that one Thomas Muncerus seemeth to be the first Author of visions, dreams, and revelations, who also was the first which shronck from Luther's sect, as Philippus showeth in that story which he did write of him, so that Luther was worthy of no less condemnation for stretching men's consciences as it were upon tentre hooks, than the Pope was for binding them in. Yet among those errors which Philipp layeth to his charge, 
Philipp. in his history of Muncer.  he reckoneth up only these, that he prescribed these ways and rules of enbrasing Christian godliness: first that men should refrain from manifest crimes, as adulteries, murders, and blasphemies: then that they should chasten their bodies with fastings, vile apparel, speaking little, looking sourly, wearing a long beard: then that they should go in to secret places, and that they should often think upon God: what God is, whether he have any care of us, whether our faith be true: and that also they should require signs of God, by the which he should show us, that he is careful for us, and that our faith is right. That they should put no confidence in the written word of God. And that they should persuade themselves verily, dreams to be the most certain tokens, that they have received the holy ghost. The same Muncerus did say, that he had commandment to change all secular government. Wherefore when he was at Alstete, he made a book, in the which he wrote the names of all them which had conspired with him, to punish all Princes which were not so Christian like as they ought to be, & to institute a Christian Magistrate. These be the things, which Philip ascribeth unto Muncerus. As concerning Suenckfeldius, whom in despite he nameth Stenckfeldius, 
Philip. concerning Stencfeld.  the same man in the preface of his commentaries, which he set forth the last year upon the Epistle of Saint Paul to the Romans, writeth the Stencfeldius hath a hundred hands, that he hath soldyoures every where, which in his name do not only scatter libels, but also move seditions, boast of divine inspirations, lead men from the public ministry, from reading, and from thinking of teaching. And now also in certain papers set out against me in the name of Stenckfeldius, is repeated that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasant song to mad men, that God doth not make men partakers of him by any help of written doctrine, but without all outward means. Nether Philipp only, but also Caluine, and diverse others, do seem to make Suenckfeldius to be the author of these things. For although before him there were heavenly Prophets, against whom Luther hath written two indifferent great volumes, of whom Thomas Muncerus is believed to have been captain and ring leader, yet they did not so openly fray men from the public ministre of the word, & from reading the scriptures, as Suenckfeldiꝭ with his companions do now a days: which be not ashamed to draw this place of S. Paul to the maintenance of their madness, 
1. Cor. 13.  where he compareth the knowledge of this present life, which is by the word, 
what scriptures Stenckfeld. stayeth his sect upon.  with the perfect and revealed knowledge, which shall be in the life to come. These they wrist to this life, ascribing that which is unperfect to the holy scripture, that which is perfect to the revelations of the spirit, to which revelations so soon as we have attained, that which is unperfect, that is to say, the preaching & use of the scripture, they like dreaming doctors do think ougt to be clean abolished. To this purpose they stretch that place of S. Peter on the last, although in very deed it is contrary to this their inspiration, where he warneth us to give heed to prophetical speech, 
2. Pet. 1.  as to a bright burning candle in a dark place, till such time as the day star doth rise in our hearts. They take the illusions of Satan, for the lightning of the holy Ghost, and for the morning star: which so soon as it is risen, then is there no more need of the candle of prophetical speaking. They allege also those scriptures, which Luther also vouched for the confirmation of his error in his book of abrogating the Mass. 
Heb. 8. Hier. 31.  No man shall teach his neighbour, or his brother, 
jacob. 3.  saying: Know our Lord. For all shall know me from the least to the most of them. 
Matth. 23  There shall not be many masters among you, for you have one Master in heaven. 
1. joan. 2.  You need not that any man should teach you, his anointing teacheth you. Therefore they command men to run to this Master for succour, that they may be taught of him, not of the dead scripture, or of men.  

Suencfelde finished that Gospel which Satan began by Luther.  Behold most godly Prince, to what issue they have brought the matter. After that by the example of Luther every man took it to be lawful for him to go from the assent and consent of the whole Church, and to expound the scriptures after his own brain, that what so ever he imagined, should be received as the word of God, it came to this point at the last, that by the authority of the scriptures, they went about to make the scriptures of no authority, and men were thought to give more credit to dreams and revelations, then to the scriptures. Luther took away outward priesthood and the sacrament thereto belonging: when Suenckfeldius perceived, that he did this not only without controlment, but also that his doing was allowed and approved of many, he likewise took away the external minystery of the word, by the same authority that Luther took away the sacrifice. For why should Luther's authority be stronger than Suenckfeldius his, seeing this man hath more scriptures on his side than he? For no scripture hath given contrary commandment that more should offer sacrifice, but that there should be more masters than one, it hath openly been forbidden in more places than one. For seeing we have one Master in heaven, his honour seemeth to be defaced, his dignity seemeth to be diminished, if any other be herd beside him: as who would say that he is not fit enough to teach us, & as though there were such lack of ability in him, that he could not perform so much without the help and ministry of man. So now the Gospel which Satan hath begun by Luther, he hath finished by Suenckfeldiꝭ, that after prestehod is taken away, after the sacrifice is dispatched, after that all holy things be brought in to utter contempt, we may see also the outward ministry of the word to be taken from us: the Canonical scriptures to be so striped of all their dignity, that we be charged not to believe them: that the scripture is not the word of God, but only a dead letter, which is to be reputed among other creatures, to the which to be wedded to much, is not the part of a Christian man. Nether is this Suenckfeldius an out cast or rascal. For Philipp saith, he is an hundred handed captain, that he hath soldiers in every place, which in his name do not only spread libels abroad, but also stir up seditions. This pestilent heresy of Suenckfeldius, rageth not only over all Germany, but also over all Helvetia: & there is an huge number of them which boast themselves that they have this inspiration, so that in many great Cities by hearsay, 
more Suenckfeldians, them Lutherans or zwinglians.  you may find of the common sort more Suenckfeldians, than either Lutherans or zwinglians. To say the truth, I know not the man, neither have I seen his books: but when I went on your majesties Embassage to the most Christian Emperor and very catholic King Charles the fift, of certain grave persons, & such as were worthy of all credit I heard the contrary of that to be affirmed of Suenckfeldius, which Erasmus Roterodamꝭ once did write of them, which falsely vaunt themselves to be evangelical men, 
Suenckfeldians marvelous holy to see to.  that he knew none of them, which joined themselves to their company, and congregation, but he proved much worse than he was before: but how many so ever embraced Suenckfeldiꝭ doctrine, it was told me that they were suddenly changed, as though they had been inspired by the holy Ghost, that they did put of old Adam and put on new Christ, that afterward they walked no more after the flesh, but after the spirit, so that all men might see that they had crucified their flesh with their sins and concupiscences. Here many we see, how Satan many times juggleth himself in to an Angel of light, that by a colour of holiness, he may deceive the simple people. Even as fowlers do set certain enticing baits, to the intent they may take the birds with showing them dainty and lykersom meats, 

Holiness of heretics, is the devil his pitfall to catch souls.  
Origenes.   so is there a certain holiness of the devil, that is a trap or pitfall of man his soul, by the which he may with a more subtle sleight inveigle & snare men with false and forged words. Even as Origenes expounding Ezechiel more at large doth declare. Such pretenced holiness was to be seen in time passed in the Psalbanes, Euchites, Anthropomorphites, Ebionites, Tacians, and other heretics of the same sort: the like of the which is also to be seen in the Pycardes, and the Suenckfeldians, which is none other thing, as that most learned man Origenes doth say, than a certain trap privily set and laid for man his soul, by the deceit & crafty conveyance of the devil.  

A conclusion of the fourth new Gosballes.  Now have you four gospels, but not according to matthew, Luke, and John: but after Luther, Zuinglius, Muncerus, and Swenkfeldius. These be strange names, but their gospels be more strange, which you may rather call Goosebelles, than gospels, for so much as they have brought in with them the matter of all mischief not proceeding from Christ, but from the devil the author and founder of them: for which cause, they chose rather to be called Ghospellers, than Christians, for that their conscience telleth them that they have nothing to do with Christ, nor Christ with them. See I pray you, how little a spark, which so soon as it begun to kindle might easily have been quenched, (alas the day) in to how great a fire is it blown: in how many places even with the dust and all (as the proverb is) hath it overturned all Christian godliness? do you suppose that I have reckoned up all the gospels? nay. There remaineth yet a rakehell rabblement. For seeing suffering sin unpunished, is a great intysement to sin, when men perceived, that they had no harm, which attempted such things, many stepped forth running as it were for the best game, which thinking scorn of old things, laboured to make all things a new, & by inventing some strange kind of doctrine might make their names never to be forgotten. But who is so good in Arithmetyke, that he is able to count, or who is at such leisure, that he is able to stand about declaring every peculiar error? For so much as it is both a great business, and also not pertaining to this present purpose? Wherefore I will stand no longer in reciting those three hundred at Apocella in Helvetia, which after service song to God, all the lights being put out, when they like brute beasts had defiled themselves, yet for all that ascended in to an high hill, from whence they persuaded themselves, that they should be carried up both body and soul. And of other conventicles of which Erasmus speaketh, in the which the mothers of their own accord did give their children to be killed, 
Erasmus in his treatise of the amiable concord of the church.  and with cheerful countenance did stand by, and look on whilst the slaughter was done, believing verily that their children so slain should be numbered among the chiefest saints in heaven. Then the which thing what may be said more horrible? Beside this there is no cause, that I should speak much of a certain Pressed taken in Suenia, 
A Pressed in Suethen.  which taught, that the Christian faith was now almost at an end: that seeing the law of Moses continued but a thousand five hundred years, that law of Christ likewise should endure no longer: 
Husbandmen deceived by an heretic.  wherefore the time was now at hand, that an other law, & an other faith, should be given to men. And of an other not far from Wittenberdge, which told the husband men, that by such a certain day, & by such an hour, domes day should be. which the silly souls believed so certainly, that they left of all their husbandry, looking for that hour. And after they had looked long in vain, they were in jeopardy to perish for hunger, because whereas they had sowed nothing, there was nothing for them to reap. And of the third David, which in the town called Embden, renewed the heresy of the Saducees, where as he denied both the resurrection of the flesh, the latter judgement, Angels, devils, Baptism, Matrimony, Scriptures, the kingdom of heaven. Likewise of that Apostata of Premonstre, who taught that there was no hell, 
Calvin holdeth that Christ did not descend in to hell.  that Christ did not descend in to hell, (which opinion Calvin holdeth in his Institutions, or Catechism) the holy patriarchs and Prophets not to have been in hell. Yea that Christ himself, because when he said, God, my God, why hast thou forsaken me? seemed to despere, & therefore was damned. Can any man speak any greater blasphemy? Moreover I will not voutsaffe to speak of them, which think it an horrible thing to call our lady the mother of God, in whom the heresy of Nestorius, lately condemned in the council of Ephesus, seemeth to be renewed. Nether will I make mention of them, which ten times in the day worship the devil, and there of are called demoniacalles. Beside these there be sprung out of Luther's school, John Campane, and among the Spaniards, miles servet, who wrote certain books of the errors about the Trinity, very full of errors and blasphemies. In the which they go about to set a new glass upon the old cankered errors of Arrius & Macedonius, and to disannul that faith, which the fathers gathered in the Council of Niece and Constantinople, have prescribed us. For they defend earnestly, that only God the father and none else is to be worshipped and called upon, because he only seeth our heart, the which no creature can do. And it is a precept of the old Law, that he should be killed which worshippeth any other, but God alone. To the which God they say we have none other intercessor, procurator, or mediator, beside our only Lord jesus Christ. What other thing else seemeth to be forbidden by these words, than the adoration and invocation of the son of God, and of the holy ghost?  
Mark, I pray you, 
what great wickedness did spring out of Luther his small beginnings.  in to what a pickle they have brought the world at last? priesthood being taken away, the sacrifice overturned, the Sacraments by all means trodden under foot, many are so far grown out of grace, that they deny that there is any heaven, any hell, any Christ. Who would ever have thought that of so small beginnings, there should have proceeded so many horrible blasphemies, which we have comprehended in few words?  
But that is a trim saying: 
Principijs obsta, serò medicina paratur  
Cùm mala per long as invaluére moras.  
Seek physic at first, 'tis to late at length,  
When evelles by prolonging have gotten their strength.  If the disease had been healed when it began first, the Church of God should not now be pintched with such pangs. These pestilent poisons of servetus be scattered far and near. and I would to God, most noble Prince, that even as other heresies, which I have recited for the most part, so this had not entered in to your Kingdom and dominions: the which whereas in deed it is more wicked than all the other, yet of all the heresies of our time, there is not one which is more bolstered with scriptures than this is. For it crieth all the day long nothing else, but the scripture, scripture, Gospel, Gospel. And see, I pray you, what a confidence this man had in his own conceit. Although Calvin had written books against his error, yet durst he ventre to go to Geneva, and confer with him face to face. 
servetus condemned and put to death by means of Calvin.  At the length after long and sharp disputation, when he did stick stiffly in his opinion, he was condemned to die, which no doubt was done at the earnest suit and request of Caluine: who immediately did set forth a book, in which he declareth his doctrine, and describeth the whole matter as it was done, also he teacheth, 
Timmanus a Lutheran teacheth, that heretics are to be punished.  that it standeth with right and reason, that heretics should be punished with the sword. The like of the which a certain Pastor of Breme named Timmanus, in his sum of sentences, which he gathered not only of the books of the ancient fathers which were of the christian confession, but also of them which were of the confession of Ausbourghe, where by plain witness of Luther, Philipp, Vrbanus Regius, Nicolaus Amsdorffuis, Vitus Theodorus, he showeth that Calvin with all Sacramentaries, and anabaptists, & other heretics, are rather to be confuted with the mace of the Magistrate, then with writings & disputations. Notwithstanding in the mean season, he saith nothing of himself and his brethren, as though they were not in the same case.  what sentence the Lutherans give of the Sacramentaries, the same give the Sacramentaries of the Lutherans. For whereas Luther hereof gathereth an argument, that the doctrine of the Sacramentaries proceedeth of the devil, because this sect even at the first beginning did spread in to many branches, so far disagreeing on from an other, about the interpretation of these words, This is my body, he gathereth that reason mysely and truly, for it is most true that Gregorius Nazianzene writeth: 
Nazianzen  For what so ever is true, that is one: but what so ever is a lie, that is manifold and diverse. Before whom also Athanasius: There is, 
Athan. in his epist. of the decree of Nicene Synod against the Arrians heresy.  saith he, (as our fathers have declared) the argument of true discipline and teaching, where all confess one thing, neither disagree among themselves one from an other, or from their ancestors. But they which be not of this mind, are rather to be called wicked wretches, then true teachers and doctoures. Certainly the ethnics, for so much as they profess not all one thing, but ●arr among them selves, have not true doctrine: but holy Christians contrariwise be the preachers of sincere truth, because they be all of one mind, & be at no strife or debate among themselves: who although they lived in diverse ages, yet for all that they meet at one mark, as it becometh the Prophets of one God, and the interpreters of one word. Therefore this disagreeing among themselves, is an infallible argument, that they be not stirred with the spirit of God, 
The discord of heretics among themselves showeth with what spirit they be led.  but of Satan. But what now? If the Sacramentaries also by the same reason do prove, that the Gospel which Luther boasteth that he brought to light, proceeded from the devil? Because we may see no less variance between the Lutherans and the zwinglians, & they truly, although they interpret not the words of Christ after the same sort, yet they agree all in this point, that they wickedly deny the body and blood of Christ to be present in the sacrament. But it is a world to see, how the Lutherans do bite and scratch one an other, not so much about the understanding of any one place of Scripture, as about diverse strange opinions & articles.  
But pleaseth it you to hear their dissensions & combats? Surely I will not think much to rehearse them, not intending to be curious in observing the order of times, but that taking my beginning of things of less weight, I may proceed to those matters, which be of greater importance. Two years after Luther departed this life, when God in a manner giving sentence out of his judgement seat, openly condemned Luther's cause, by granting a marvelous victory to the most Christian Emperor Charles, 
A marvelous victory of the Emperor.  against the favourers & followers of Luther's faction, a great army of whom he put to flight, with a very small band, with out striking one stroke, aided & assisted with the help of God alone, and not long after accompanied with a small train, passing over the flood named Elue, 
In Latin Albis'.  by the guiding of an Angel, he vanquished far greater hosts of them, and took the cheifetayne of that faction prisoner. Therefore after this marvelous victory, in the which God himself did fight for the Emperor fighting in his quarrel, Luther's sect was divided in to two sects. For some became Interimistes, that is, Time takers: other adiaphorists, that is, Indifferent men, or Neuters. Moreover there were two 
The first kind of Interemistes.  kinds of Interimistes, one sort by the permission of the Emperors Majesty, which professed themselves Lutherans, in no other point, but that they would not agree, that lay men should be kept from receiving in both kinds, or that married priests should put away there women.  
As concerning all other orders & doctrine, they refused not to show themselves conformable to all other parts of Christendom. These the Emperor by consent of Act of parliament, thought good to wink at until the general Council. But whereas the Decrees of whole Christendom can take no place, why should the Act of one Realm or Empire be there of any more force? Therefore although Mauritius a Prince Elector, did show himself willing to obey the procedings of the parliament, 
The divines of Lips the second sort of Interimistes.  yet the Divines of Lipsia durst take this much upon them, that they would correct as pleased them the parliament book, and appoint a farther day of conformation than the parliament had assigned. And as appertaining to orders & ceremonies, they did not greatly strive with the Christians, but yet they laboured to retain & uphold more points of Luther's doctrine, than the parliament book did permit. Wherefore they subscribed in this parliament book, as being well contented to teach, that according to S. Paul, we be justified by faith, 
Luther's addition to S. Paul his words rejected.  but yet rejecting Luther's addition to S. Paul's words, by faith only, because they thought it a cursed thing, to add any thing to the word of God. And this the Church thought good to embrace, rather than the contrary opinion of Luther, that works were necessary to justification, and that we should not put all our righteousness in the righteousness of Christ alone. They granted all the parts of penance, which the Church received: they agreed that there were seven Sacraments of the Church, they restored the Mass which they had abolished, they banished quite all most all the songs & ballets, which Luther made in the German tongue: also they showed no cause, why they were not obedient to the jurisdiction of their superintendents. These be the things, which Flaccus Illyricus in a certain exhortation, which he maketh to the churches of Misnia, writeth to be contained in the book of the reformation of Lipsia. Moreover the neuters of Wittenberg, 
The adiaphorists of wittenberg.  although they seemed not to disagree in opinion with the neuters of Lipsia, which thing Flaccus guesseth hereby, because they did not write against their book, yet because Luther's Ghospel began first in their university, they thought it treason to shrink from it so suddenly, although many of their side, and specially Philip Melancthon began to be weary of it. Wherefore thinking it as yet to be no convenient time to change that kind of learning, which their Master had taught them, yet they thought good to take away certain new orders, which he had brought in and to restore most of the old orders, according to the form prescribed in the parliament book. They called these orders or ceremonies by a Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin you may call them indifferentia, that is, things which of their own nature be such, 
what the catholics think of outward ceremonies and how far the Adiaphorist●s do agree with them. Psal. 44.  that it skilleth nothing to soul health, whether one leave them or receive them. For we ourselves which be catholics do deny, that the chief points of Christian godliness do rest in these things, which be done outewardly, seeing all the glory of the Kings daughter is inwardly. christ seeth inwardly, he loveth inwardly, he speaketh unto us inwardly, and he neither punisheth or rewardeth but those things, which be inwardly: but were Christ is truly worshipped inwardly, it can not be almost, but that such a worshipping should utter itself, and appear to men's eyes, by certain signs and tokens. And these outward ceremonies have this property, that where so ever they be observed a like of all men, they be witnesses of a certain agreement and consent. Therefore in these things, the neuters of Mittenberdge thought good to consent to the Christians, that by them they might give it out to be understanded, that they began a little to incline from Luther to Christ, and that they might put the world in hope, that in continuance of time it would come to pass, that rejecting Luther's learning, they would embrace the Christian & catholic doctrine. Flaccus had this in the wind, 
Illiricus vexeth the adiaphorists.  as one that hath a very nice nose of his own: therefore he resisted by all means, that there might be no change or alteration. And when he saw that he could not prevail with warning, praying, and beseeching, than he spared not to tail and scold sometime darkly, sometime plainly upon his masters, and especially upon Melancthon, complaining that they forsook Christ his cause and quarrel. For he knew none other Christ but him which was borne at Eylzleube, 
Islebij.  and feared nothing to call them hogs of the Epicures kind, regarding not the truth but their belly, as whose belly were their God. At the last, when he perceived that neither by fair nor soul means, he could fray them from their purpose, he gave them all up to the devil. 
Illiricus his sentence of excommunication upon the adiaphorists.  And whereas before he gave them the name & title of Adiaphoristes', yet sitting as it were on his judgement seat, he condemned them with this sentence. For so much as I perceive that they remain in their inpenitencye, and against their consciences further the Adiaphoricall constitutions, and not to refrain to make windows for the papacy to enter in, I give sentence, that all unpenitent adiaphorists, shall be taken as ethnics & Publicans: that is, that no Godly man ought to hold any familiarity, conversation, or friendship with them. And especially to such, as being compelled by no order of law, shall do other wise, I declare that they be infected with their leprosy, & so consequently I warrant them of God his heavy anger & displeasure.  
You see, what authority Flaccus taketh upon him, which feareth not to pronunce all the University of Wittenberg (out of the which came the same Martin Luther, whom he maketh a God of) accursed, & to forbid all good men to have any thing to do with the university. The which his forbidding, as I would wish it to take place among all other godly people, so especially among them which be your majesties subjects, than should we see in your Realm less disquietness. But, I pray you, what cause moveth him to condemn these Adiaphoricall constitutions? None other, but that he smelled that windows were made to convey in the papacy, which should follow after them.  
Alac for you Sir is it so great a fault to build windows for the Pope his supremacy, 
Luther made windows for satanism  and not to make windows for satanism, that is devilish doctrine to enter in? which no man can deny that Luther made with these choppynges and chaungynges, enterprised of his own head and authority. For, whence came the Sacramentaries? out of what rote sprang the anabaptists? how began the Suenckfeldians? where had we the Seruetians? surely out of nothing else, but of these turnings and tossynges, which Luther hath begun. Him may we thank, that we be taught that Christ his body and blood is not in the sacrament, that children be forbidden to be baptised, that all authority is taken away from the Canonical scripture, that some believe, that there is neither heaven nor hell, that christ is denied to be true God, and the Sun of God. Calvin himself confesseth this, & Balthasar Pacimontanus granteth the same, as I have declared before, that they have drawn their doctrine out of his books. Calvin writeth, that Luther taught the first principles of true doctrine, 
Calvin his sentence upon Luth.  and showed the way: But in the mean season he saith, he was of an overthwart wit, which being entered in to the right way, so soon as he had told other men which way they should walk, he himself turneth a side, and pitching his foot obstinately in one place, would not remove one inch farther. Therefore Caluine went beyond those principles, and crooked rues (I would a said Cross rues) and began to be more fine, and at all assays better appointed, and denied Christ to be present in the Sacrament. Yet Balthasar leapt on line length farther, who as Calvin did, with the Sacrament of the altar, so he, although not discenting from Calvin, took all virtue from the Sacrament of Baptism, especially as touching the baptizing of young children. But for all this great leap, yet Suenckfeldius out reached it, for he bereaved the scriptures of all authority. at the length, look at what mark the devil shot at the beginning, the same mark his ministers Campanus and servetus did hit at the last in denying Christ to be very God, and the son of God: and in so doing finished that Gospel, whose foundation Luther did lay. So it came to pass, that when Luther had pierced those banks which were cast up to keep out the rage of the floods, the main streams of the waters did beat down the banks, overflowed and drowned far & near the fields, corn, and villages. Aristotle gave a very wise precept, 
Arist. Polit. 2.  as you remember M. Flaccus, the which also before him his Master Plato did teach in the seventh book of his laws, that changes of laws, & civiles policies, are to be avoided, and that it is better many times to wynk at the faults of the law makers and Magistrates. Nether cometh there so much profit many times, if one correct & change, as there groweth loss and inconvenience, for that men do learn by little & little to disobey Magistrates. Therefore to change old laws for new, shall be no thing else, but all together to weaken the laws, & to enure men to change things of greater weight and importance, when those things which shall appear very trifles, shall be causes of most great calamities and miseries. The which thing, experience hath taught in the changes begun of Luther, what windows are made for this satanism, which now we see in Germany. Therefore it behoved him first, to have complained on them, & manfully to have withstood them. 
A defence of Melancthon against Illiricus.  And there was no cause, M. Flaccus, why unmindful of your duty, you should so dispytefully and slanderously entreat your Master, who had deserved so well at your hands, because he, when he saw it needful, did all his endeavour to bring order & discipline in to the church, both which things Luther had taken away, to the intent that men might retire again to that perfect path, from the which they had erred and gone a stray. This was a good meaning of a man not of the worst sort, who never liked the changes brought in by Luther. From whose tyranny that he was at last delivered, he seemeth to rejoice, seeing writing to Carlovitius he granteth that he had been his filthy bond slave. And I can not but praise your steadfastness in Religion (most godly Prince) that when diverse were suetors to your grace, that you would be content, 
The constancy & godliness of King of Pole.  that there should be an alteration in things (as some men thought) indifferent, you could be persuaded by no means to do it, lest you might seem to give a token of your going backward from the Christian religion left unto you of your forefathers, and of your bending forward to satanism, which you see at this present flourish in many places of Germany, and to begin to bud (more is the pity) in diverse parts of your Realm. The things which were requested, may seem to some man to be of lesser importance, then that any man should stick to grant the taking away of them: 
How peril louse it is, to swarm from old religion in small matters.  but put the case, there were no fault in cutting of those things, yet in cutting of a mans his own self from all the rest of Christendom, is such a great trespass, that all other sins compared to it, seem but a more weighing in balance with a mill post. And this is the thing, which many seek for: for they desire division in men, and not in such things, as they know well enough, pertain nothing to soul health. This, Vergerius himself confesseth in certain brief commentaries, 
By what degrees satanism did infect all Germany.  which he (naughty man as he was) did write upon the Pope his Epistle to the king his counsellors. Flaccus writeth very well, that these deceaptes be all together like a wedge, which at the point is very thin, and being driven in to the wood, maketh no great cleft or rift: but yet for all that though the forepart of it be small, yet it maketh way for the thicker part of the wedge, so that when that part is entered in, necessarily the other parts shall follow, until such time as the wode be quite cloven. We see, how Satan hath wrought these crafts in Germany. The first riving part of this wedge was the striving about pardons. The second part was somewhat thicker, when the laity had leave to receive under both kinds, when it was granted that priests might have wives. The middle part was the allowance of the confession of Augusta: The last part was this universal satanism, of which I have spoken before, with the which all Christendom is so cloven, that except God will look upon us with the eyes of his mercy, it can not easily be recovered with any remedy. Wherefore you did both wisely and godlily (o most worthy Prince) in that you have taken hither to diligent heed to himself and your Realm of this tearing wedge, of the which also here after you must so much beware, how much the safety of himself and your country is dear unto you.  
Now then by Flaccus reckoning, we have three or four sects of Lutherans. 
Other sects of Lutherans.  For he saith, that the Interimistes or Time takers of Lipsiabe of two sorts, one patched & pesed of others: the second made of itself. There must be then three Disorders of Interimistes, and one disorder of Adiaphoristes', all whose familiarity, Flaccus hath forbidden all godly Christians. The fourth sect is not about Adiaphorical or indifferent things, but concerning weighty & earnest matters. For there were certain at Wittemberdge almost twenty years past, which as they were taught by Luther, did reject that law of works. Against whom he inveighed in many disputations, and called them in despite Antinomos, 
Antinomi.  that is, men contrary to law. The sixth sect is of the Confessionistes of Augusta, who not for wearing of a surplice, 
Linea vestis.  (for which cause Flaccus stirred up such coals, the which he saith was the first part of the miserable wedge) but about the chief point of Christian religion, 
Luther in a book entituled: operetiones in Psalm.  about that which Luther thinketh to be the head point of all evangelical doctrine, on that which hangeth, as he saith, the knowledge of himself, the knowledge and glory of God: which he thinketh to be the opinion of free will, of the which he ever taught, 
Luther denieth free will.  that it only suffereth, and never doth any thing, that it is a thing of a bare name, or else a feigned matter in things, or a title without a thing, because it is in no man his power, to think either good or evil, but as Wycliff his article condemned at Constance teacheth, all things come to pass of necessity. So it is no doubt (saith he) this name free will, to have come in to the church from the Master thereof Satan, to seduce men from the way of God in to their own ways: & evil works (saith he) God worketh in the evil men. To which doctrine also Philipp Melancthon did subscribe in those common places which he did set out at Wittenberdge, 
Melancthon how arrogantly he at the first denied free will.  when he was but one & twenty years of age, not without a certain youthely arrogancy in no wise to be borne with all. For he durst take upon him to give his censure upon the holy Doctoures. Augustine, saith he, and Bernard, did write of free will, & Augustine truly did recant diverse times in his last books written against the Pelagians, his opinion of free will. As for Bernard, often time he turneth the cat in the pan. The Greek Doctoures did write something of this matter, but out of order. I, for so much as I follow not the opinions of men, I will declare the whole matter most simply and plainly, which both old and new writers have darkened, because they did so interpret the scriptures, as though also they would satisfy the judgement of man his reason. They thought that it was against all politic government, to teach that a man did sin of necessity: they thought it a cruel thing to find fault with man his will, if it could not turn itself from sin to virtue.  
Therefore they attributed more to man his strength than they ought to have done, and they did marvelously disagree among themselves, for so much as they did see that in every place it was contrary to the judgement of reason: and truly in this place, where as Christian doctrine disagreeth much from Philosophy and man his reason, yet Philosophy by little and little crept in to Christian doctrine, and this wicked opinion of free will is received, the goodness of Christ is darkened by our profane and carnal wisdom. The word of free will is usurped most contrary to the holy scripture, to the meaning and judgement of the holy ghost, with that which we see holy men have been often displeased. There is added also out of Plato his philosophy this word of reason, which is as pernicious and dangerous as the other. For like as in these last times we have embraced Aristotle in stead of Christ, so even immediately after the first beginning of the Church, Christian doctrine was corrupted with Plato's philosophy: so is it brought to pass, that there be no sincere & pure books in the Church, beside the Canonical scripture. All the commentaries, which learned men have written, smell of Philosophy. And with in a little while after, doth any man ask me, if there be any free will? I answer, because all things which come to pass, do necessarily come to pass according to the predestination of God, there is no liberty or freedom of our will. What then you will say, is there in things (that I may use the Papists words) no casualty? no chance? no fortune? The scriptures teach us, how that all things come to pass necessarily. Eckius saith, that Valla would know more than ever he had learned, because he confuted the school men's opinion of free will. And in the end, gathering a sum of all his sayings, he saith: If you refer man his will to the predestination of God, there is no liberty either in ouward or inward works. But all things come to pass, according to the predestination of God. If you refer our will to outward works, to natural judgement, there seemeth a certain freedom: but if you refer our will to the affections, there is no liberty even by the judgement of nature. At the last he concludeth: Thou seest, Reader, that I have written more plainly of free will, than either Bernard, or any Scole men.  
And in his annotations upon S. Paul to the Romans, expounding that place of Paul, according to the predestination of God, after that he hath confirmed, that there is no casualty in things, nor liberty of will, he saith thus at the length: We teach, that God doth not only suffer his creatures to work, but that he himself properly doth all things: that even as they grant the vocation of Paul to have been the proper work of God, so let them grant that all those be the proper works of God, whether they be means, as eating and drinking, which be common to men and beasts: or whether they be evil, as the adultery of David, the severity of Manlius in killing his son: seeing, it is evident, that God doth all things not suffering, but potenter, as saint augustine his word is, that is, mightily working, so that the traytery of judas is as well his proper work, as the vocation of S. Paul. Thus hath Melancthon written in those books, which he did set out being as yet but a young man: 
Luther how much be esteemed the writings of Melancthon, notwithstanding they were after changed and corrected.  one of the which books, Luther writing against Erasmus of servile will, saith, is a book never able to be confuted, worthy not only immortal fame, but also to be numbered among the Ecclesiastical Canons: to the which (saith he) when I compared thy book, it seemed so vile and beggarly, that I took great pity of the. And making a preface to the other, he doubteth not to prefer it before the most learned Commentaries of Thomas Aquinas. And that the Commentaries of Jerome and Origen, be but stark trifles and fools babels, if they be compared to his annotations. He is not far from placing him above Paul, but certainly he giveth him the chair next to S. Paul. But Philipp himself often changing his mind, hath condemned both those books of errors in many places, and specially in this point of free will. For he caused both of them to be afterward printed, scraping out many things, adding, changing, correcting, in so much that the last books were almost nothing like the first. And in those common places which were printed in the year of our Lord .1536. at Straesbrughe: in the year of our Lord .1538. at Wittenberdge: in the year .1546. at Lips: & in the year 1555. at Wittenberg: he openly hath recanted all those things, which he did write in those his first books, of free will for thus he speaketh: Valla, and diverse other take liberty from man his will, 
Melancth. confirmeth free will in his later books.  because all things be done after God his determination. He addeth in his common places printed in the year .46. & .55. This imagination sprung out of the stoics disputations, bringeth them to this point, that they take away all casualty of good and evil actions, yea of all motions in beasts and in the elements. But I said before, that they must not bring in these Stoical opinions in to the Church of God, neither that fatal necessity is to be defended in all things, but that we must grant some chance or casualty. It was not of necessity, that Alexander killed Clitus, neither must we confound the disputation of God his determination with the question of free will. And again in his places printed the year .1536. and .38. or later. For so much as in the nature of man there is left judgement, and a certain choice of things, which be subject to reason and sense, 
O Melancthen you had not been a meet man to be dean of divinity in Trinity College at this day in Cambridge.  there is left also a choice of ouward civil & politic works: wherefore the will of man can of her proper power without renewing, do some external works of the Law. This is the freedom of will, which the Philosophers do well attribute to man. For Paul making a difference between the spiritual and carnal justice, granteth that they which be not baptised, have some choice, to refrain the hand from murder, from rapine, from theft. and this they call the righteousness of the flesh: but God commandeth them which be not baptised to keep this law: and in an other place afterward, this sentence of free will, hath no inconvenience in it, & it is the true meaning both of other Ecclesiastical writers and Synods, & also of S. augustine himself, neither doth it bring good minds to desperation, neither doth it discourage them from doing their endeavour, but it advanceth the help of the holy ghost, and sharpeneth the care and the diligence of our will. I defy the doting dreams of the Manichees, which denied that our will did any thing at all, though it were holpen of the holy ghost, as though there were no difference between a painted post and our will. He writeth also, that three causes of a good action do meet together, the word of God, the holy ghost, and man his will, assenting and not resisting the word of God. For it may resist, as Saul resisted of his own accord, but when the mind obeyeth and yieldeth, then doth it not give place to mistrust, but by the help of the holy ghost, it endeavoureth itself to consent: in this endeavouring our will standeth not by idly looking on. And again with in a few words after: I have seen many not of the Epicures sect, which when they were in heaviness for their sin, disputed thus with themselves, how should I hope that I am received again in to God his favour, seeing I perceive not a nue light, & nue virtues to be powered in to me? More over, if my free will doth nothing at all, in the mean while till I feel that regeneration, which you speak of, to be wrought in me, I will give myself up to desperation, and other sinful affections. This imagination of the Manichees, is an horrible lie, 
If this opinion of Melancthon be true, why was one not long agone expulsed out of Trinity College in Cambrige, and written in the Regestre book for a semipelagian?  and men's minds are to be dissuaded from this error, & to be taught that our free will worketh and endeavoureth. Pharaoh, Saul, resisted God not compelled, but willingly & freely: neither was David converted, as if so be a stone should be turned in to a fig: but free will did some thing in David: when he heard the rebuke and the promiss, then willingly and freely he confessed his sin, and his will did some thing, when he comforted himself with these words: Our Lord hath taken away thy sin. And again a few words after: For so much as God his promiss is general to all men, & in God be no contradictory wills, of necessity there is some cause of diversity in us, why Saul is rejected and David accepted, that is as much to say, there must needs be some unlike action in both of them.  
And in the chapter afore going, which is of the cause of sin & of casualty, he saith thus: This is a godly and a true saying, to be held fast with both hands, or rather to be printed in our heart, the God is not a cause of sin, and that he would not have sin committed, that he enforceth not our wills to sin, or that he approveth sin. But the causes of sin, be the will of the devil, and the will of man, who might abuse his will and turn himself from God: which things he doth there entreat upon more at large.  

Melancthon declareth plainly that he had been a Maniche.  By the which, every man may see how Philip Melancthon recanteth what so ever he wrote of free will in his common places, condemning also with his own, his Master Luther's opinion, as wicked, and agreeing with the Manichees heresy: which thing he also doth in more words, in his Epitome of moral Philosophy, which he did set forth at Straesbroughe in the year of our Lord. 1538. where he likewise rebuketh those busy brains, which styrr up many strifes about free will, & the foolish imaginations of Valla, who taketh away all liberty from our will, because God ruleth & governeth all things. More over in his later commentaries upon the epistle of Saint Paul to the Romans, he caused those things to be scraped out which he wrote when he was one and twenty year old, that evil works were as well the proper works of God: as the adultery of David, and that the trayterdome of judas, was as well the proper work of God, as the vocation of Paul. Also expounding that place, God gave them up to the lusts of their own hearts. God (saith he) neither willeth, neither alloweth, neither worketh sin. And because the same Philipp was the author of the confession of Augusta, this also forsook Luther's opinion, concerning the article of free will, the which for all that he held so stiffly to the end of his life, that he offered himself rather to die, then that he would revoke it. In the which what great confidence he did put, he plainly declared both in the beginning, as a little before I have showed, and in the end, of that book, which he did write against Erasmꝭ. For almost at the end he thus speaketh unto him: In this I highly commend you, that you olone above all other, have set upon the matter itself, that is the chief point and ground of all our controversy: and that you have not wearied me with by questions of the papacy, pardons, purgatory, and such other trifles rather than causes, in the which other have hitherto baited and hunted me all in vain. You therefore and none other have espied the pith of the matter, and have leapt lustily at my throat. Therefore Philipp with his fellows, which be of the confession of Augusta, durst sequester himself from his master Luther in openly disagreeing from him about that which is the chief hinging of all matters in controversy. In doing of which thing, what did he else, but condemn him of wickedness and heresy? 
The doctrine of Luth. is founded upon the denying of free will.  And in very deed, the chief foundation, on which the whole building of Luther's learning is stayed, is the opinion of free will, which can not synck or fall down, but even at the same time all those things must decay and come to ruin, which he did write especially of justification, and of other things thereto belonging. Calvin as yet defendeth the opinion of Luther in this behalf, 
Pericope, a circumcision or paring of.  and standeth styfflye in it.  
And Brentius doth seem not utterly to disprove it in his first pericope, which he did write against the Reverend learned man named Petrus a Soto. I have seen also a book of a certain Frenshe man, in the which he sharply handleth his M. Melancthon, for that he swerveth from his M. Luther in such a weighty matter. In the which book he also layeth to his charge, that he croweth like one of Caluine his cockrells.  
Now than we have six heads of this Lutheran monster, of the which the six is a head in deed. For it concerneth the chief ground of religion: and the seventh head is of no lesser importance, about the which what a tossing of bylldowe blades is there among the Lutherans? 
Or for weering of a priests cap as our Protestants do.  For they strive not for wearing of a surplice, but for that which Melancthon calleth the chiefest matter of Christian doctrine, and total sum of the Gospel, that is to wit for the opinion of justification. 
In his Apology of the Augustane confession, and in his common places.  Nether doth he miss the mark much, in that he doth attribute so unto it. Notwithstanding about this point, they be at great variance and defiance among themselves. For whereas this controversy in the Confession of Augusta was not plainly and clearly determined, one Andrew Osiander thought it good for him to rifle the matter more near the bothome: that which thing when he interprysed, making not Melancthon first privy to it, and others which were the chiefest Doctoures of the Confession of Augusta, 
Osiander ill handled of the Confessionistes  they took the matter so in the snuff, that they were not far from raising an up roar. What fault was not Osiander accused of? what railings, and slanders were not uttered against him? As he himself writeth, he was called heretic, Antichrist, Ive, black devil, dragon, a mischievous & abominable man, the enemy of Christ. This fable was also feigned of him, that wheresoever he walked, two devils followed him in the likeness of dogs, which for all that every man could not see, and at what time he did drynck or eat with his scholars in his lower stew, 
Hypocausto, alias an hot house.  where he was accustomed to study, the devil was seen in his upper stew sitting in his chair writing. And such other like tales. More over, this fame flew about of him, that he should affirm, that the death and passion of Christ, did nothing avail us: where as, to say the truth, we find in his books that he thought otherwise. To be short, they had him in such hatred, that not only he was accounted wicked, but they also which did hear his sermons, were excommunicated out of their company, which thought themselves godly, yea they were not thought worthy of Christian man his burial. A commission was sent to Wittenberg, that his doctrine might be tried and examined: it was condemned by Melancthon, Pomeran, Forster, and other. 
Osiander his doctrine condemned at wittenberg, was allowed at wirtemberge of the Confessionistes.  The same doctrine was sent to Wirtenberdge to be discussed, and it was confirmed & allowed by Brentius, and those of the same sect. Here you see, how much the judgement of the Doctoures of Wittenberdge & Wirtenberdge did differ about one and the self same matter: notwithstanding that there was but the difference of one letter between them, whereas Osiander also laboureth to prove plainly by alleadgeing certain places out of Luther's books, that Luther held that which he had written concerning justification, that is, that the essential justice of God dwelling in us, and stirring us to do well, is our justice. But against that book, which Philipp and his adherentes die set out against him, Osiander himself did set out a contrary book, in the which he showeth a cause, why they did not allow this his doctrine. Therefore he telleth, that at Wittenberdge none commenceth Doctor of divinity or M. of Art, unless reciting the words of the oath, according to the form prescribed unto him, he swear that he will hold fast, 
All that take degree at wittenberg must swear to the confession of Augusta, and Melancthon his judgement.  and also defend the three Credees', that is, of the Apostles, of Nice, of Athanasius. And that if any thing happen, which is not fully determined in those three Credes, & the Confession of Augusta, they should conclude nothing upon it, before first they conferred & asked council of those Doctoures, which cleave to that confession. These Elders & Doctoures, for so much as they be Melancthon & his mates, if any thing came in question, which was not written in this Confession of Augusta, they which were sworn to the Confession, were bound to hold nothing, but that which they allowed and approved. So that they were bound by virtue of their oath, to receive that they did allow, although the contrary were found in the Canonical scriptures: for so much as they took their oath that they would continue in the agreeable consent of the Confession of Augusta, and not of the holy scripture. So that they should be guilty of perjury if they would rather follow the scriptures. 
Osiander his verdict of the Confession of Ausburge.  And who was he which penned this Confession, but Melancthon? who had also the power and authority to interpret and expound it?  
Whereby it now followeth, that all they which were sworn to the Confession, 
joan a Lasko saith, that this Confession is so honoured, that there be many of the best Lutherans which will say that they had rather doubt of the doctrine of S. Paul himself, then of the doctrine of the Confession of Augusta.  were of necessity constrained to understand the scripture, so as Philipp did understand it, so that rejecting the scripture, they were only bound to those three Credes, and the doctrine of Melancthon. This good word Osiander gave Philip Melancthon. who also diligently forwarneth all fathers and mothers, that they take good advisement how they send their children to Wittenberdge, there to proceed Masters of Art, or Doctoures of any faculty. For they be constrained (saith he) to forswear the word of God, and to swear to Melancthons' sayings. For every man sweareth (saith he) that he will determine nothing with himself of weighty matters touching faith, but by the judgement of the Elders of the Augustane Confession, although the scripture said the contrary: the which who so ever would follow more willingly, should be guilty of perjury. So there is (saith he) a certain close conspiracy among them, which hath more respect to the words of men then of God, & therefore doth much endamage the Christian common wealth. 
Osiander his disdain against Melancthon.  Melancthon his word is of more credit than the word of God. I alleged six and thirty places of scripture, by the which I showed, that God dwelled in his us, yet was not I believed. But so soon as Philip wrote but one little scroll to the confirming of the same, by and by credit was given unto it. And with in a little while after he saith: there was a voice of the Father heard from heaven, saying: This is my well-beloved, in whom I am well pleased, hear him.  
Here him (saith he) not Philip, not other men, which stop thy mouth, and would have the say after their council, and not after the word of God. Thus Osiander could not abide, that men should rather be bound to the Confession of Augusta, which was Philip's word, then to the word of God. For so much as he would have men believe, that to be the word of God which he did teach, and not that which Philipp did teach, seeing he took himself to be as good in every point as Philip: So that there was no cause, why his saying should not as well be received for the word of God, as Philip his saying. Especially seeing Philip as in many other things, 
Tuentie opinions of the confessionistes concerning justification.  so in the docttyne of justification was never stayed in one opinion. He saith that there be twenty diverse opinions of Melancthon concerning this one artcle, and he reciteth fourteen sundry opinions of his scholars, in that book which he did write against one Niericorar. For (saith he) so soon as they spied one place of scripture, in the which there was any mention of justice, by & by of it, they made a new justice. For an example, one did read, Abraham believed, & it was imputed to him for righteousness: by and by he gathered out of this one place two kinds of righteousness, one of this word, believed: so that he said, that faith was our justice, an other of the word, was imputed, so that he said that God did impute his justice to us, to account us just all though we were not, and that this was our righteousness. An other did read: we be justified by his blood, straight way he gathered, that the precious blood of Christ is our righteousness. An other did read: as by the disobedience of one, we were made many sinners: so by the obedience of one, many shall be made ryghteousne: by and by he taught that the obedience of Christ was our righteousness. An other did read: he did rise again for our justification: the Resurrection saith he of Christ, is our justification. An other did read, the holy ghost shall reprove the world for justice, because I go to my father, he affirmed by and by, that the going of Christ to his father, is our justice. An other did read: that we be made righteous without deserts by the grace of God, he doubted not to hold that the grace and mercy of God, was our justice. An other did read: to show his justice for the remission of many sins before committed. Forthwith he taught, that Remission of sins was our justice. An other did read: by his blue stripes we be made hole: he defended out of hand, that the wounds of Christ was our righteousness. Now therefore he saith, that he hath reckoned up nine kinds of justifications, gathered out of the scriptures, disagreeing one from an other: and yet for all that he hath not recited all. He rehearseth afterward, what every one devised of his own head. Some (saith he) say, that righteousness is the work of God, the which he worketh in Christ. Other, that God receiveth us to everlasting life: other, that the merit of Christ: other speak of an other certain mean righteousness, but they can not tell what it meaneth. So Osiander rehearseth fourteen opinions of justification, & that which he himself is Author of, is the fifteen. But according to the reckoning which he maketh in his confutation of the book which Philip set out against him, they shall be in all, one and twenty.  
Now judge you (most excellent King) for so much as they do so bycker among themselves, 
How perilous a thing it is to believe sectaries striving about great matters.  not about the move shine in the water (as the common saying is) but by their own confession about the chief article of Christian doctrine, which containeth the whole sum of the Gospel, judge you, I say, what a perilous thing it is to put any of these men in trust with our souls which being start up of late, do not only serve from the chief masters of their congregation, but also disagree in themselves: as we see how many times Melancthon hath turned his cote in this one opinion of justification. Luther saith it is a sure argument, that the doctrine of the Sacramentaries proceeded from the devil, because he told seven or eight sects of them, and for because that even in the beginning it was dispersed in to so many heads. But we have reckoned up, not seven, but twice seven sects that of Lutherans, concerning one article of justification which containeth the whole sum of the Gospel. In all, there be four time seven sects lacking but one, contrary one to the other about other matters. One Gespar Querchamer a lay man & Citezin of halis, 
Six & thirty contrary opinions about receiving under both kinds, or under one.  gathered together six and thirty contrary places upon one only article, which is of the receiving under one or both kinds, in the Sacrament of the Altar. If any man will add these six & thirty opinions to the other seven and twenty, there shall be in all three score & three. And yet how many sects be there, which we have not reckoned: and will any man doubt, that the devil was the author of this doctrine?  
Take heed, most Godly Prince, that you think not that these men strive for God his cause, or that they busy their brains to further and enlarge the word of God. There is nothing further out of their thought: 
Glory is the mark which sectaries shoot at.  but this is the mark the which most of them prick at, that they may advance their own glory, that they may utter to the rude people their word in stead of the word of God, they have called their names (saith the prophet) upon earth. 
Psal. 48.   
To this end they wrist all their wit, the they may make all the world ring with their name, that it may be said, this is the confession of Melancthon, this of Brentius, this of Osiander: for I will now say nothing of the zwinglians, whom they take to be as great heretics as the anabaptists, my talk is only of the Lutherans, whom they also judge to be heretics: no other verdict do all other Christians give of them. Of them therefore speak I, that even they, be they never so lapped in sheep skins, yet every one of them hath their hand on their half penny, not regarding the things appertaining to jesus Christ: 
The confession of Augusta pleaseth not all the Lutherans.  every one of them hunteth after their own honour, and not after the glory of Christ. Wherefore even they, although chekens hatched in one nest of Luther, yet all of them have not one confession. For it is as clear as the day, that none received the confession of Augusta, but the churches of Saxony. No, it was not received so much as in the city of Augusta, where it was first presented to the Emperor: for that city seemeth rather to weigh more with the zwinglians, 
The City Augusta hath more Suenckfel feldians the Lutherans.  and it is said, that there be found more of the confession of Suenefelde then of the confession of Augusta. Which I think was a cause, (that for so much as Philipp had written an other confession more than six years agone to be presented to the council of Trent) they gave this title to the book: 
Brentius maketh a new Confession.  A confession of the churches of Saxony. But Brentius although he also would seem not to jar from Luther's doctrine, yet would not he content himself with that which was written in the self same Town, from whence Luther's Gospel did first proceed. But he did write a several confession, not in his own name, but in the name of his Prince, which he also propounded to the assemble of the Tridentine Council. And this is worthy to be marked, that neither Grentius, neither Vrbanus Regius, neither Osiander, were sworn to the confession of Augusta. For they thought that it should disgrace them much, to follow any form of faith prescribed of Philip, seeing every one of them had this conceit of himself, that they had profited more in the study of holy scripture, than Philip had done: & therefore each of them thought himself to be as able as he, to write a peculiar confession of his faith. So these men, whilst every one of them was more careful to blaze abroad his own name, them to find out and further the knowledge of the truth, they dissenting every one not only from himself, but also from their Master Luther, yea in substantial points of Christian religion, thought it lawful for every one of them, to forge a new faith, 
Petrus a Soto why he wrote against the Confession of Brent.  and to devise a confession by themselves. A certain learned Spaniard named Petrꝭ a Soto, who never had learned any other than the catholic faith, did well perceive this, that Melancthon was author of one confession, Brentius of an other: it gave him great wonder, that each of them held so diverse confessions, for so much as both of them did confess Luther to be their Master, this seemed a monstrous thing unto him. He would not have marveled half so much, if the zwinglians had severally set abroad their confession as they did above twenty years agone, at what time the Protestants did exhibit the confession of their faith to the Emperor. For (as I have said before) the Lutherans count them heretics, and they like wise the Lutherans.  
But when this was done of them, which made their boast, that they did profess the same Gospel, which Luther first invented, that made him stand almost in a maze that they which were scholars all of one school, did not consent in one confession of their faith. And because, many men had this opinion of the duke of Wirtenberdge, under whose name Brentius did set out his confession, that he suarued not from the Christian & right ruled faith, I mean from that faith which we have left to us, from hand to hand of our forefathers, as they have received it of the Apostles, Petrus a Soto being both a godly man, and also bearing an earnest zeal to Christian religion, did take it very hevily at the heart, that the Prince whom all men judged to bear a singular good will to the catholic faith, should suffer himself so to be seduced with the persuasions of Brentius and his brotherhood, that he would rather after a new fashion give up to the council a new confession of his faith, then to rest and settle himself in the catholic faith, which he had learned of his forefathers. Wherefore the aforesaid Petrus a Soto, could not refrain himself, but must needs put in print the defence of his faith, which not withstanding was not his own alone, but also the faith of the catholic church. 
Petrus a Soto his order in writing.  The which book he provided so to be written, that on the one side, it contained the confession of the Prince's preachers: on the other side, the confession of the catholics. On the one side, he did set the doctrine of the duke: on the other side, the Doctryn of the catholic faith: on the one page, that authorities of Scripture seeming to serve for them: on the other, many authorities fortifying his faith: On the one part, the testimonies of the ancient Doctors making for them, on the other part, the witnesses of the same doctoures weighing with him against them.  
The Prince of Wirtenberdge in the book set out by Brentius under his name, saith that he minded to make all the world witness of his earnest desire in raising up and furthering the true and godly doctrine.  

Petrus a Soto his admonition to the Prince of wirtenberdge.  Petrus in his Scholies taking an advantage at these words, saith: that doctrine was first to have been agreed upon, first you should have made your reckoning, that the doctrine which you minded to further and advance, should be in every point godly, especially now in these days, in the which every man may see, that it is called in to question, which is the true and uncounterfeited doctrine. Know this for a certaynete, most worthy Prince, that like as your ministers do judge, that doctrine to be wicked which the catholics embrace, so the catholics esteem, that doctrine which you endeavour to promote and advance: neither is there among them a lesser number of credible men, then among yours, so that at least, you do not put to your helping hand to further true and godly doctrine, but either wicked doctrine by the witness of the catholics, either doubtful & uncertain, as yourself of necessity must confess. Therefore, were it not more wisdom for you, either to leave of this enterprise, or at the least, suspend your judgement, and humbly abide till God did lighten your heart with the beams of his grace, and to obtain that at God his hands with charitable works, and devout prayers? The words of the Prince, which he addeth immediately to the words before rehearsed out of his book, be these: For all be it, we be not ignorant, that there is a certain difference between Civil and Ecclesiastical offices: yet for so much as the kingly Prophet doth most wisely exhort us, saying: 
Psal. 2.  Now you Kings understand, be you learned which be judges of the earth, serve our Lord in trembling & fear: we ought not to despise that heavenly voice. etc. And Petrus taking advantage at these words also, saith in this wise: but first you ought perfectly to have known, what difference this was. It is very certain, that a temporal Magistrate hath nothing to do with discussing & defining doubts in matters of faith: 
Civil and Ecclesiastical government be not all one.  for this is the charge & duty of Ecclesiastical governors. Politic Princes ought to learn of them, to stand unto their determination, otherwise they have cause to fear that which followeth the words before alleged in the same place, lest our Lord be angry against them, & they perish from the right way: for these threatenings doth God thunder against Princes which do not apprehend learning and knowledge. But what is more undescrete and out of order, then to follow doubtful doctrine, to burden subjects consciencies, with it, before the church have given judgement of it? On the otherside clean contrarly after many other matters, he did wright in this sort: Nothing is more discreetly to be ruled, than the zeal of acknowledging and upholding the truth: the which how much the more earnest and hot it is, 
Zeal in matters of reagion is to be wisely considered, what manner of Zele it is.  the more it bringeth a man in to great perils and dangers, as Paul witnesseth: Who being in time past a curious and scrupulous follower of the traditions of his forefathers, and afterward feeling the very fatherly correction of God, speaketh of others, which presently were as he himself sometime had been: I bear them witness that they have a zeal of God, but not according to knowledge.  

Galat. 1. Roma. 10.  For this cause he saith, that he suffereth great sorrow, and continual heart break for them. Therefore a man must first know in what place God hath appointed him, and according to that he must follow after, and not go before: he must be drawn, and not draw after him the spirit and ordinance of God: Lest it be said unto him: come behind me Satan, thou act an offence unto me: for thou understandest not the things which be of God.  
What word is there here, which is not modestly, godlily, truly, and Catholykely spoken? 
Brentius falsely chargeth and raylet on vetrus a Soto.  Yet Brentius wringing & wresting them to a wrong sense, made such a styrr, as though he would have thrown the house out of the window, because the godly man durst presume to say unto the Prince: Come by hind me Satan, whereas in very deed he said no such word to the Prince, but only gently admonished him, that every man should consider, in what room God hath placed him, lest that if he presume to run before, and not to follow after the Spirit of God, it may be said unto him, come behind me Satan. But mark I pray you, the lack of discretion which was in Brentiꝭ: he which did write (saith he) this assertion of the catholic faith, against the singular confession of Brentius, his Christian name is Petrus, but his surname is a Soto. Whether that be the name of the place, where he was borne, or of the race where of he came, I am not able to say. But see, shall I say, how unshamefast or how wicked a railer and ribald Brentius is. He thinketh scorn to call him by his surname a Soto, but in despite he nyck nameth him Asotus. In Greek they be called Asoti, 
Petrus a Soto his praise.  which the latins call decoctores, that is, spend thryftes, men past grace, undone with riot and revel, which have brought all their bravery to the beggar's bag. But what manner a man did Brentius slander, when against all right & conscience he did call him Asotus? Surely a man as Godly as ever sucked a woman's breast in our days, which not only in words, but also in deed hath long since forsaken the world, and that he might have more leisure to lead his life in god lines, following the rule of saint Dominick, became one of his order many years agone, applying himself to no other thing, then to the study of holy scripture. Whose doctrine and life very virtuously and purely led, was so much spoken of of all men, that before all other the most Christian Emperor Charles the fift did chose him to be his Confessor, to whom he would reveal the privy pricks of his consciens, of whom he would receive sovereign salves of the same sores, and by whose means he hoped to obtain remission of his sins. For most mighty Princes are wont to prefer none other to that office, but those which be highly commended for their excellent learning, and holiness of life. And that you may more perceive, that the Emperor was nothing deceived in him, among many other, he gave this outward proof of his inward perfection, that when a bishopric was willingly offered him, he refused it, and rather did chose a poor kind of living, in the which he might pass over the rest of the race of his life, which was behind. Surely I did see this man, at what time (most excellent King) I being sent in embassage to the Emperor his Majesty, did take up by the way my lodging at Diling a with the Cardinal of Augusta, who as he is a man endued with other goodly gifts of God, so is he a most earnest defender of the catholic and right ruled faith. This worthy Cardinal was wont never to be weary in praising the virtues of this singular man Petrus a Soto: whom notwithstanding this dirty Doctor Brentius was not ashamed to call Asotus. Is this any thing else, but to call light darkness, and darkness light? But how should we else be able to know him to be a scholar trained up in Luther his school, unless he had so shamefully slandered this holy & virtuous man? In what thing shall we hereafter believe him, which even in the first foting foundered so foully that he feared not openly to range in railing so far beyond reason? Yet for all this, did he not think that he had spit out venom enough, unless as he had railed upon that marvelous devout and religious man a Soto, 
Brentius railing on the Ecclesiastical Magistrates.  so he should deface the whole order of bishops & priests, whom he calleth Asoticall or prodigal Prelates. As who should say, that there be not more prodigal protestants to be picked out among that Lutherans, among whom many be of such insatiable lechery, that one wife can not content them, then among the catholics: especially counting so many for so many, that is the little number of the Lutherans, with the whole church of Christians. But they can not temper their tongues, but they must make all the world witness out of whose school they proceeded, and following the example of their Master Luther can not stay themselves from stuffing all their books, with mocking and mowing, iyrking and jerking, stinging and wrynggin far otherwise than it becometh Christians. 
Brentius his poisonful poem  But hercken I beseech you, how poisonful a poem he setteth before his book. He maketh his entrance, of a certain fable of servants, which rebelled against their masters, and murdered them as they came out of far countries. To such he likeneth the catholic bishops, calling them whip stocks, wicked bond slaves, which durst make resistance against their Masters, & pluck them out of their places, and well deserved dignities.  
And wit you how he proveth, 
Brentius first proof  that the catholics be such servants? It is written (saith he) who is Paul? who is Apollo? 
1. Cor. 3.  but the ministers by whose means you believed? And I pray you may not the catholics contrary wise say, what is Charles the Emperor? what is Ferdinandus Cesar? what is king Sigismond? but ministers, by whom every man recovereth that which is his own, by whose protection we may lead our life in quietness and saffitie? unless peradventure you will say, that scripture is not to be under standed of every temporal Prince: He is the minister of God to defend that which is good: 
Rom. 13.  The sword is not borne before him in vain, for he is the minister of God to punish those which be malefactors. Zenacherib was a most mighty King, 
Esa. 20.  our Lord calleth him not only a minister, but also a rod and staff of his fury, but there is no slave so vile, but he is to be preferred before a rod, or a staff. What then shall Kings have their heads tied under the people's girdle, and not have the people rather under their obedience? Because by their means, God giveth that to every man which is due unto him, encourageth good men with rewards, discourageth evil men with worthy punishment? Brentius bendeth an other text of scripture against us. 
Brentius second proof  All is ours, whether it be Paul, whether it be Apollo, whether it be Cephas, whether it be the world. Brentius what conclude you by that scripture? Make you this conclusion: Ergo Paul, 
1. Cor. 3.  Apollo, Cephas, & the whole world was subject to the Corinthians? Why Sigismond is ours. But I pray you, is he, as our subject and underling: God forbid. but as one which beareth lawful rule over us, as our King and our Lord. Here every man may see, how true that is which Hilarius writeth of heretics. They allege the scriptures not knowing the meaning of them. And these Burning Brentians did sound alarun to the country clowns, 
Hilarius in his book to constantius.  by the which they were stirred up against their land Lords & Masters, by crying thus in their cares: all is yours, whether it be Paul, whether it be Apollo, whether it be Cephas, either the world, either Kings, either Princes, all be your servants, and you the servants of christ: so that those things seem best to be applied to Brentiꝭ & his brethren which he telleth of servants which did rebel against their Masters. They allege also a third scripture: 
Brentius third proof.  We do not preach in our own praise, but we preach jesus Christ, who is our Master, and we your servants. By these three places vouched out of S. Paul, 
2. Cor 4.  Brentius proveth that Paul maketh the bishops subject to the Church, & setteth the Church as a Mistress over them. But as for us, we be so far from being ashamed to be called the servants and ministers of the Church, that he, which is the Chief of all Bishops, & the vicar of Christ in earth, doth rejoice greatly in this rytle, that he writeth himself to be the servant of the servants of God. For so much as it is written: 
Gen. 25.  Let him which is highest, do him service which is lowest: and it is so in very deed, 
Rom. 12. 1. Cor. 9  that no men do greater service, than they which be careful in their office, as he was whose authority was even now recited: who when he was free, made himself servant to all that he might win many: 
2. Cor. 11.  who was not a little troubled in mind, for so much as he was careful for all Churches, so that he could not choose but make exclamation. Who is weak, & I am not weak also? who is hurt in the faith, and my heart burneth not? who will deny but that bishops be such manner of servants? 
Kings be after a sort servants.  yea Kings and Princes have the like yoke of servitude laid upon their necks. For if they provide not for the profit of their subjects, if they cast away all care of their health and wealth, if they set all their mind upon pleasure, if they look to the lycking of their own fingers, with out doubt such deserve not to be called other right kings, or right bishops. Solomon giveth this council: Art thou set in authority? 
Eccle. 32.  be not proud of it. Be among them as one of them, and be careful for them. This then to be a servant & not a subject, is not to take those whom thou bearest rule over to be they Masters who should appoint thee, what thou shouldest believe, but that thou shouldest not therefore set up they peacocks feathers: but take care for them, study to do them good, over whom God hath given the authority and pre-eminence.  
After this sort, 
the Apostles & their successors both servants and Lords  the Apostles were servants, and likewise be the bishops their successors, to whom S. Paul speaketh after this fort: Take diligent heed to yourselves, & to your whole flock, in the which the holy Ghost hath made you bishops to rule the Church of God: to rule, saith he, and not to be ruled, to be above in authority, not to be under in subjection. But unto the flock, he useth these words: Obey those which have rule over you, 
Act. 20.  and be ruled by them: for they so watch, as they which must give an account for your souls. Doth he say here, rule them? command and comptrole them? appoint them how they shall teach you to believe? nothing less. but obey, saith he, and be ordered by them. I pray you, could any thing be spoken more plainly? could there a more manifest difference be made between shepherds and sheep, then that he would have them to rule, and these to be ruled: And fearest not thou to resist the holy Ghost, giving sentence so plainly by the mouth of saint Paul?  
But let us see Master Brentius, what manner a servant Saint Paul was, who when he was free, 
paul what manner of servant he was.  made himself servant to all: he writing to the Corinthians, whose servant he professeth himself to be, speaketh to them in this wise: What will you have me to do? 
1. Cor. 4.  will you that I come unto you with the rod of correction? I pray you Brentius, do servants use to come to their masters to correct & punish them? And with in few words after: I hear that there is fornication among you, yea and such fornication, as is not among the heathen, that is, that one sleepeth with his father his wife, 
1. Cor. 5.  and you have swelled and not rather sorrowed, that he might be rid from among you, which hath committed this shameful act. I being absent from you in body, but present with you in soul, as if I were bodily present among you, in the name of our Lord jesus Christ have judged him which hath wrought this wickedness, to be given up in to the power of Satan to the destruction of his body, that his soul may saved. Here you see, in what rod he came to them, after what manner a sort he behaved himself like a servant toward his Masters, & not only to them, 
1. Tim. 1.  but certain other also, namely Alexander & Hymeneꝭ, whom he writeth that he did deliver up to Satan, to teach them what it was to speak blasphemy. He said not: Come behind me Satan. but that which was more terrible, he delivered him in to the hands of Satan to the destruction of the flesh. Wilt thou therefore Brentius call him a wicked servant, 
Saint Petre what manner of servant he was.  which did rebel against his Masters? You have now learned what manner a servant S. Paul was. What kind a servant think you S. Petre was? Unlike trow you to Saint Paul? Ananias with his wife Zaphira had sold land, 
Act. 5.  and kept back to his proper use a certain portion of the money which he had received, making his wife privy of his council, and bringing the remanant, he laid it at the Apostles fere. But Petre said unto Ananias: Ananias why hast thou given place to the tentation of Satan, to make a  to the holy ghost, and not to bring hither the whole sum of money, which thou hast received for thy land? Before it was sold, was it not thine own possession? and after it was sold, was not the price in thine own power? How couldst thou find in thine heart to do such a thing? Thou hast not made a lie unto men, but unto the holy ghost. So soon as Ananias had heard these words, he fell down, and gave up the ghost. After that, his wife came in to the place where Petre was, not knowing what was done to her husband. Petre said unto her: Tell me truth, sold you the land for so much? And she said: Yea, for so much. Then said Petre unto her: Why have you agreed together to tempt the holy ghost? Behold the feet of them which have buried thy husband, are at the door, and shall carry the out. Immediately she did synck down, and yielded up the ghost. Here you see, what manner of servant Petre was, who had power both of life and death over his masters. Yea, & they which have succeeded the Apostles, when they saw occasion, did use no less liberty. 
what manner of servants the Popes and bishops of old time were.  Eusebius writeth of one (by all likelihood it was Fabianus Bishop of Rome) that when the Emperor Philipp, which was the first christened Emperor, in that day when the last vigiles of Easter were kept, desired to be admitted to pray among the Christians in the congregation, as being of one agreement of mind with them, he could not obtianes his request of the Bishop, before he was confessed, and humbled himself to their company, which were brought to examination for their faults, and appointed to a certain place to do their penance in, otherwise he should not be received among the Christians, because he was faulty in many points. What (think you) the Emperor did? did he grudge or complain, 
Euseb. in the .6. book 34. cap. of Ecclesiastical history  that he was put to foil of his servant? Nay. Eusebius writeth that he did readily obey, and by his outward deeds did declare his virtuous and religious heart toward God. So did not the Emperor Constantine, 
An example of the Pope his authority over the Emperor  who did grievously persecute the catholic Bishops, whilst every year almost he would have a nue Confession of faith devised, so that Socrates doth record, that in his Reign the faith was changed nine times. 
Socrat in the .2. book 41. chap. of his Ecclesiastical his story.  So was the condition of that time, not much unlike the state and manner of these our troublesome days. But for all that, the bishops of that time did worthily wrestle against his tyranny. He intysed Liberius by his Eunuch, as Athanasius himself witnesseth in writing, to subscribe against Athanasius, 
Athanasi. in his Epistle to the solitary livers.  promising him rewards if he did it, threatening punishment if he refused to do it. What answer made Athanasius to him? We have no such rule in the Church (saith he) we have received no such tradition of our forefathers. 
Constant. the Emperor, rebuked of Pope Liberi.  But if the Emperor will put to his helping hand, to maintain the quietness of the Church, or if he command those things to be canceled and blotted out which I have written in the behalf of Athanasius, let him scrape out those things, which he hath written against him, 
Counsels of the Clergy not to be kept near the court.  & hereafter so often as any Convocation of the Clergy or Synod is called, let it be kept far of from the court, where neither the Emperor be near at hand, neither Earl may thrust in among the priests, neither any judge fear them with threatening. etc. After this was Liberius led prisoner to the Emperor, before whom when he came, he spoke his mind freely & boldly nothing abashed, saying: Leave of from persecuting the Christians, think not to make me a mean by which thou mayst bring heretical harlottye in to the Church of God, we be ready rather to suffer all torments then that we Christians should come to that point, that we should be called Arrians. Enforce us not to be the enennimies of Christ. etc. Lo such a servant was Liberius, redyar to suffer many torments, and to be banished his country, than he should slack any thing in doing his duty. with like fair promises, and foul threatenings did the same Constantinus prove Hosius Bishop of Corduba. 
Hosius Bishop of Corduba his stout answer to the Emperor constantius, as witnesseth Athanasius in the same places.  But Hosius writing letters unto him, did set before his eyes the example of his brother Constans. What like pageant (saith he) hath your brother played? what Bishops hath he sent in to banishment? or who of his County Palatines did proffer any wrong to the Prelates? I pray the be quiet, remember that thou art a mortal man, stand in awe of domes day, keep they self undefiled against that day, intermeddle not with Ecclesiastical matters, and in those cases teach not us what we have to do, but rather learn them of us. God hath committed to you the rule in temporal affairs, to us he hath left the charge in Ecclesiastical matters. And as he which doth envy your Imperial estate, resisteth the ordinance of God, so beware you, least challenging unto you the things which pertain to the Church, you make yourself guilty of treason against God. It is written: give unto Cesar that which is Caesar's: and that unto God, which is due unto God. 
Hilarius in his book to Constantius reproveth the Emperor boldly.  Much like to the aforesaid was Hilarius Bishop of Poycters. I proclaim unto thee (saith he) the very same words, which I would have spoken unto Nero, & the which I would not have cared if Decius & Maximianꝭ had heard. Thou dost war against God, thou ragest against the Church, thou hatest the Preachers of God like toads, thou overthrowest religion, being a spoiling tyrant now not of profane things, but of divine things. These things afore said, be common to them & to thee: but these which follow, are proper to thyself. Thou liest in saying, thou art a Christian, thou art a nue enemy of Christ, thou art that forerunner of Antichrist, & thou behavest thyself like one of his privy council. Thou forgest a faith, leading a faytheles life, thou hast unhappy learning enough, but no skill at all invertue: thou crepest in to men's bosoms with a goodly title: thou sleast under the pretence of religion: thou workest nothing else but wickedness. Being a false preacher of Christ, thou puttest out the candle of Christian faith. And in a few leaves after: I would now fain know of the Constantius, in wath faith thou art settled? For I know not they faith, by reason, that thou hast changed it so many times, by the which changeable times, every man hath run headlong as it were by stepe stars down in to the bothomelesse pit of blasphemy. For after the first determination of true faith, thou didst put out a nue faith to making, calling together a nue Council at Antioch. But it is with you as it is with unskilful builders, which being not able to discern a thing when it is well, find fault alway where none is, pulling always down, which always they must repair & re-edify again. an in the book following. Surely it should become your gentleness to hear the voices of them which make loud exclamations unto you. I am a catholic, 
many cry thus in England, who me Christendom hopeth, that our gracious Queen will at the last here.  I will be no heretic: I am a Christian, not an Arrian: & it is better for me to lose my life in this world, then by the compulsion of any one private man, I should stain and defile the chaste virginity, of sincere verity.  
Now you have heard, what manner of servants the bishops of that time Liberius, Hosius, Athanasius, Hilariꝭ were. How stoutly they did withstand the wicked entrepryses, not of any one Prince & Lord of one land, 
A comparison between the old church with the church of our time in defending the ecclesiastical authority & doctrine.  but the Emperor of the whole world, how courageously one of them durst say: Take not upon thee, o Emperor, to rule the roast in Ecclesiastical matters, tell not us what we have to do in such cases, but rather learn those things at us. What if they were a live in our age, which almost is no less accursed than their age was, if they did see not only every province, but also every city almost to have a several faith by themselves, and to prescribe, what the council should do and determine: I say, what would they then do? no doubt they would say the very same things which they said before: we we be catholics not heretics, we be Christians not Lutherans or Brentians: better were it for us to suffer death then through any private man his compulsion, bereave the truth of her maidenhead did Ambrose in the like case behave himself unlikely, the younger Valentinianꝭ Emperor when he was yet but a child by the enforcing of his mother, almost took upon him to judge of matters of faith. What said Ambrose to this? Dalmatius, saith he, the Tribune and Notarye, brought me a message from your grace desiring me that I should choose judges, like as Aurentius had done. Yet he told not their names which were required to be judges but he said thus much, that their should be a controversy in the Consistory, which should be determined by your judgement. to whom as, I suppose, I shape a reasonable answer, neither any man ought to count me obstinate in saying that, which your father of worthy memory, hath uttered not only by word of mouth, but also hath enacted by his laws. In matters of faith or of any Ecclesiastical order, he ought to judge, which neither is unequal in office, nor unlike in law. For these be the words of the decree: which his meaning was that priests, should be judges of priests. Beside this, if it happened that any Bishop were complained on, and that a trial or examination should be made of his manners and behaviour, he would also that such a cause should be judged by an other Bishop. Therefore who doth answer your grace stubbornly, he which desireth to have you like your father, or he which would have you unlike to him? unless peradventure some man do think that the verdict of such an Emperor is not worth a straw, whose faith was proved by his steadfast & constant confession, whose wisdom is also praised far and near for profiting & bettering the common weal. have you heard most gentle Emperor that lay men have at any time set as judges over an Bishop in causes of faith? Therefore are we so won with court holy water, that is, fair and flattering words, that we should forget our priestly authority, & that which God hath given me, should I put it from myself, to an other? If a lay man must teach a Bishop, what followeth? ergo let a lay man dispute, ergo let a Bishop stand by as an auditor: ergo, let a bishop learn his lesson of a lay man. But truly if we will peruse either the whole course of holy scriptures, either the Chronicles of old time, what man can deny, 
bishops judges over Emperors in matters of faith.  but that in cases of faith, I say in cases of faith, bishops were wont to be judges over Emperors, and not Emperors over bishops? By God his grace you shall live till you be an old man, and then shall you be able to judge, what manner of Bishop he is, which can be content that the key of priestly pre-eminence should hang at lay men's girdles. Your father being a man come to full ripeness of years, said as God did put him in mind, it is not mine office to be judge between bishops. Your grace saith now, I ought to judge. 
Amb. Epit. 33.  Saint Ambrose doth not only write these things, but also he did utter them by word of mouth, as he himself declareth writing to his sister: never trouble yourself Emperor (saith he) thinking that you have any imperial authority over divine things. Extol not yourself: 
Mat. 22.  submit yourself to God: it is written, give to God that which is due unto God, give to Cesar that which appertaineth to Cesar. What was this to say, but even as Petrꝭ a Soto seemed to say, come behind me Satan? & this he did, not by letters only which blush not, but even face to face in his presence. 
Calvin praiseth Petrus a Soto.  Although that Calvin be as sworn an enemy to our side, as you Brentius for your heart, yet both he highly commend the singular modesty and wisdom of this holy friar Petrus a Soto, joined with a jolly courageousness & stoutness of mind. He denieth (saith Caluine) the Emperor to be a meet judge of so weighty a controversy which in deed was contrary both to the present necessity of that time, and also to the continual condition and nature of the cause.  

Calvin his opinion that the Emperor cannot be judge in Ecclesiastical causes.  Lo Caluine doth say, that the very nature of the thing required, that the Emperor should be no judge of Ecclesiastical causes, especially in points and matters of faith. As Saint Ambrose behaved himself toward Valentinian, so did he toward Theodosius the Emperor, whom he did forbid to enter in to the church when he nuely returned from the bloody victory, which he had over his enemies at Thessalonies': And when he had done the petaunce enjoined him, he commanded him to depart the chancel where the mysteries were celebrated, 
Theodore. lib. 5. ca 8. of his Ecclesiast. hist.  saying those places of mysteries were for the priests only to come in to. And that the purple rob made Emperors, but not priests. The which his doing the Emperor did take in so good part, that he said afterward, that he knew none which could take upon him like a bishop, but only Ambrose. This did Ambrose, nothing disamayde with the cruel tyranny which before was used of a certain Emperor to the blessed Martyr Babila, 
Babila a Martyr.  of whom Chrysostom doth write notably, the which holy man after he had excommunicated the Emperor, & put him out of the Church like a vile & pernicious person, even as a shepherd doth cast out of the fold a scabbed and infected sheep, he had his head strooken of. Whose foot steps the only prime rose peerless and singular example of holiness in our country, 
Stanislaus a Martyr  Stanislaus Bishop of Cracovia, followed. Who when he had excommunicated the wicked Tyrant Boleslaus, for many mischiefs committed, feared not to suffer a glorious death for the name of Christ.  
Now have you such a brazen face M. Brentius that you dare call them wicked servants, whose praise is spoken of in the universal church of God, 
A comparison between the Ecclesiastical Autorytye of Bishops and the temporal authority of Princes.  who doubtless live a blyned life in heaven, I say dare you call these and such like, whom it were to long a labour to reckon up, naughty servants, who fear not to stir sedition against their Masters, which make more bones to pull them out of their places? whilst either they do bequeathe them to the devil, for their abominable offences, or do not suffer them to meddle with those matters which pertain not to their office, some times laying these words in their dish, come behind me Satan? I grant that bishops be servants, but such as of whom it is written. 
Psal. 44.  Thou shalt make them kings over all the land. Whose pre-eminence and rule, doth so far excel all temporal regiment, 
Chrysost. li. 3. of prestohod and of the words of Esa. 4. concerning the pre-eminence of bishops.  as we read in Chrysostom, and Gregorius Nazianzene in the oration, which he made of the words of Hierimie, before the Emperor, as it is possible that any difference may be between the Spirit and the flesh, between heaven and earth, between divine things and profane. But hear in what reverence the most holy martyr Ignatius hath them. 
Ignatius epist. 7. ad Smyrnenses concerning honouring of bishops.  It is written (saith he) my son, honour God and the King. But I say, honour in deed God as the author and Lord of all thing but the Bishop as the Prince of priests bearing the image of God principality according to God, but priesthood according to Christ. And next unto him, thou must honour the king. For no man is better than God, or like unto him, neither is there any more honourable in the church than the bishop, bearing priesthood unto God, for the health of the world, neither to the king in battle, providing to make peace & good will among all Princes. For he which honoureth the Bishop, shall be honoured of God: and who so dishonoureth him, shall be dishonoured of God. How often doth he beat in to men's heads, to be obedient to the bishop? that they control him in no case, for it is a terrible thing to gain say such an one. For a man despiseth not this visible man, but that invisible God in him who can not abide to be despised of any mortal man. For such an one is promoted not of man but of God. 
1. Reg. 8.  For God saith to Samuel of them which despised him. They have not contemned thee, 
Exod. 16.  but me. Likewise Moses spoke unto the people, which murmured against him, you have not murmured against us, but against God. He reciteth the punishment which did fall upon Core, Dathan, and Abiron: More over, what became to Osias and Saul the kings, whilst they presumed to take the priests office upon them? so that there was never any nation so varbarouse and uncivil, but it thought their priests worthy of great honour and reverence. The priesthood of the jews, was but a shadow in comparison of out Christian priesthood, yet for all that, the bishops of that time where had in such reverence, that not only the jews themselves, but also many of the gentiles did great honour unto them. 
joseph. lib. 11. cap. 8 of the antiquity of the jews. Origin. against Celsus lib. 5.  josephus writeth, and Origines doth report the same, and many of them, which have chronicled the worthy Acts of Alexander, that Alexander king of the Macedonians when he obtained not his request of jadus the high Bishop of the jews, storming and stomaking at the matter very sore, came to Jerusalem with an army minding to destroy the city, and especially to use all kind of cruelty against the bishop. But when the bishop wearing on an holy stole came and met him of his own accord accompanied with a great number of priests and lay people, behold the king which came in an anger, so soon as he spied the bishop, overcoming his fury, drew near unto the Bishop and worshipped him. And afterward when Parmenon demanded of the king, why he which was worshipped of all men, now himself did homage unto the bishop of the jews, he made answer that he did not homage to the man, but to God whose Bishop he was. And I pray you, 
Attila his reverence toward Pape Leo.  is that unlike unto this which the Story maketh mention of the barbarous king Attila, who when he had invaded a great part of Italy, & had spoilt all with fyarr and sword, & had showed no mercy or pity of any man, when he was almost at the city, the most holy Bishop Leo came out and met him, and requested him to go no farther. Attila being a fierce man otherwise, cruel & bloody, who had not so much as taken pity upon his brother german, 
Paul. li. 15. of the Roman affairs.  whom he murdered, because he could not abide, that he should be partaker with him of the kingdom, he did not only show great reverence to the Bishop, as Paulus Diaconus writeth, but also was obedient to his commandments.  
See for God his sake what a thing this is? Those to whom barbarous kings being very deadly enemies did think it their duty to do so great honour, that they would fulfil their commandments, no otherwise then if they had taken them to be their Masters, the very same Brentius who in God his name will be counted a gospeler, would not have them in any honest & reasonable room of servants, but be accounted bondslaves and pesauntes. Doth not he here go beyond all barbarians & savage people, with this his barbarousness? 
Act. 10.  I might here speak of Petre, whom Cornelius did worship, of the godly honours given to Paul and Barnabas, but I will grant you, that which you would have me M. Brentius, 
bishops in respect of their duty be painful servants.  that we bishops be servants: neither is there any kind of servants that taketh greather pains, that is more set to his task, the suffereth greater troubles of body and mind. For what carking & caring have not Bishops, whilst they watch for the souls of them which be committed to their charge, for the which they know, they shall give account, for so much as it is said to every one of them: take heed to this man, who if he shall miscarry thy soul, shall be punished for his: 
3. of the kings cap. ●0. Ezech. 3.  And that also in Ezechiel: son of man, I have set the in watch over the house of Israel, if when I say unto the wicked, thou shalt die the death, and thou neglect to tell my sayings unto him, that he may return from his wicked way, that wicked man shall die in his own wickedness, but his blood will I require at thy hands. 
Ezech. 38.  For so much as bishops be not ignorant of these and such like sayings, with which God threateneth evil pastors, assuredly their labour is great, and the trouble of the mind greater than any man can believe: for so much as every man knoweth, that the time shall once come, when it shall be said unto him, 
Hiere. 13.  where is thy flock which was given thee, where is thy noble cattle? What wilt thou say for thyself, when he shall come and visit thee, for thou dost teach against thyself, thou dost instruct to thine own destruction. Shall not sorrows come upon the as upon a woman travailing of child? Believe me o Brentius that when a good Bishop careful for his own health and the health of the people, 
Heretics do greatly increase the labour of bishops.  calleth these things in to his mind, he feeleth incredible stings of sorrow in his heart: specially in these days, wherein you have made this yoke of bondage lie more heavily upon our necks, whilst one of you say, behold here is Christ, an other, nay he is there, the third tush he is in the privy parlours, 
Mat. 24.  the fourth no look yonder he is in the wilderness. With that which your wavering words you have so bewitched the silly sheep, that now in many places they know not were Christ is, especially in those places where contrary to the plain and evident word of God, you have taught them not be ruled by their shepherds. Whereby it is now come to pass, that many be grown to such boldness and madness, that they say they be the bishops and Pastors of their own souls that they shall give account for them, not the Bishops. 
what looseness of life sectaries have brought the people unto to  So that they are become unto themselves in stead of doctoures, in stead of pastors, in stead of councils, they bind themselves, they lose their own consciences as they please, and because you give them power to judge of doctrine, what so ever book cometh in to their hands, they follow such faith as that book teacheth them. This man is of the Confession of Augusta, an other of Brentius belief, an other of Ostanders, an other of Tigurine, an other of the anabaptists or the City of Munster an other of the brethren Waldenses or Picardes, an other of the Seruetian confession. To be short, 
Hilar. to Constan. last book.  that which Hilarius did write of his age, may be also verified of our age. There be now so many faiths as their be fancies: there be so many doctrines as there be manners, there bud out so many causes of blasphemy as there be vices, whilst faiths either be ordained as we will, or be understanded as we wil And whereas there is but one faith as there is but one God, one Lord, one Baptism, we go a stray from that faith which is one only: and whist many faiths be forged, they be come from nought all, to none at all. To this point have you brought the world Brencius, whilst every one of you study to devise a sundry Confession of your faith: you are cause of this miserable and perilous state of the Church, and if the bishops were laden with any burden of bondage before, you have helped to make it weigh much more heavy. But look, how much more heavy the yoke of their servitude is, the greater their travail is, the more honour is due unto them. Therefore like as all ways under wicked tyrants, whether they were such as did openly persecute Christ, or being feigned favourers of Christ did utterly race out the faith of Christ, they were no better esteemed then servants, they were vexed with the same or rather greater punishments then naughty servants were, so how many so ever good Kings & Emperors rained, they did give unto them high honour and reverence: even as among all other we read that Constantinus worthily called great was wont to do.  
FINIS.  
DEO GRATIAS.  
AMEN.   

ORATIO R. SHACKLOCKI PRO REGINA, REGNO, ET toto Christianismo.  

MAGNE DEUS qui magna facis, qui pectora Regum  
Flectere celsa potes, teneraeque similima caerae  
Reddere, Reginam divino flamine nostram  
Imbue, flexibilemque illi concedito mentem:  
Mentem quae dubiae fidei novitate relicta  
Antiquum repetat fontem, flwiumque salubrem  
Qui viva de rupe fluit, petraque perenni,  
Faece carens omni: nam pura Ecclesia Christi  
Virgo manet, semper Christo dignissima sponsa,   

Igneus ille tuus demissus ab aethere status,  
Concremet errores omnes sub tegmine veri  
Occultos: nostros confirma pace Britannos  
Hostibus oppressis: omnes errore sepultos  
Ad superos revoca: cunctos Pax alma tumultus  
Comprimat, & positis vigeat Concordia bellis.   

Sacra Tridentini valeant Edicta Senatus,  
Quae Patres sanxêre pij, Regesque potentes  
Rata volunt: optata bonis, invisa malignis.  
Sit tandem propriae memor Anglia nostra salutis,  
Partibus omissis toti consentiat orbi.   

Turca tumet, iam Turca fremit, nunc Turca minatur,  
Christ tuam defend fidem: fideique patronos  
Prasidiis munito tuis: fac Anglia dextram  
Porrigat, ut fidei communis corruat hostis.   

Elizebetha, precor, longevae stamina vitae  
Protrahat: hostiles terraque marique cobortes  
Dissipet: aeternis tandem satiata triumphis,  
Et justo Regni nobis haerede relicto,  
Cum superis laetam ducat per saecula vitam.   
AMEN.   

A TABLE OF THE cheyfeist matters contained in this Book.  

ANdrew Carolstad his behaviour at Wittenberg in Luther his absence. fol. 11. pag. 1.  
Andrew Carolstad the first married Pressed in Germany. fol. 12. pag. 1.  
Andrew the first in our time which durst deny the presence of Christ in the Sacrament. fol. 13. pag. 1.  
A comparison between the Lutherans and the Zwinglians, which of them be best. fol. 18. pag. 1.  
Anabaptistry first issued out of Luther his sect. fol. 28. pag. 1.  
anabaptists worse than all other sectaries. fol. 29. pag. 2.  
anabaptists divided in to sundry sects. fol. 31. pag. 1.  
anabaptists more ready to suffer all kind of torments for their faith than any other sectaries. fol. 43. pag. 2.  
anabaptists their foolish hardiness in S. augustine his tyme. fol. 44. pag. 2.  
anabaptists their foolish hardiness in S. Bernad his tyme. fol. 45. pag. 1.  
anabaptists never able to be overcome of all the divines, that ever have been or at this present be but by the authority of the Church. fol. 48. pag. 2.  
A strange heresy of a Pressed in Suevia. fol. 54. pag. 2.  
Apostata Premonstratensis horrible heresy. fol. 55. pag. 1.  
A marvelous victory of the Emperor, against the Lutherans. fol. 58. pag. 1.  
Augusta hath more Suenckfeldiaus then Lutherans. fol. 76. pag. 2.  
A notable Example of the Pope his authority over the Emperor fol. 86. pag. 1.  
Alexander Magnus his reverence to the high Pressed. fol. 92. pag. 2.  
Attila the king his reverence to Pope Leo. fol. 93. pag. 1.  
Beam divided from all Christendom by reason of the Sect of the Waldenses. fol. 2. pag. 2.  
Baptism not necessary for infants saith Caluine. fol. 18. pag. 1.  
Balthazar Pacimontanus first Author of the anabaptists sect. fol. 28. pag. 1.  
Berengarius the author of the sacramentaries heresy his repentance. fol. 46. pag. 1.  
By what degrees satanism did infect Germany. fol. 63. pag. 2.  
Brentius maketh a new confession differing from the confession of Augusta. fol. 76. pag. 2.  
Brentius his railing on the Ecclesiastical magistrates. fol. 81. pag. 2.  
Brentius his poisonful poem fol. 82. pag. 1.  
bishops judges over Emperors in matters of faith. fol. 81. pag. 1.  
Babila his stoutness in his authority toward the Emperor. fol. 91. pag. 1.  
Bishops in what respect they be servants. fol. 93. pag. 2.  
Consent of all Christendom in Religion above forty years agone. fol. 1. pag. 2.  
Christ declared by the manner of his death, that he loveth not division. fol. 10. pag. 1.  
Calu. in some things he followeth, in some things he over runnet Luther in wickedness. fol. 17. pag. 1.  
Caluine taking upon him to be judge between the Lutherans and the zwinglians raised up an heresy, never known before. fol. 23. pag. 1.  
Caluine convicted of a lie in that he said, that he agreed with Zuinglius about our Lord his supper, and that the Lutherans and the zwinglians differed not about that matter. fol. 23. pag. 1.  
Caluine his spiteful railing against the Lutherans. fol. 26. pag. 1.  
Caluine craketh but all in vain, of the cheerfulness of his brethren in suffering for their faith. fol. 44. pag. 2.  
Calvin holdeth that Christ descended not in to hell. fol. 55. pag. 1.  
Civil and Ecclesiastical government be not all one. fol. 79. pag. 1.  
Caluine his sentence upon Luther. fol. 62. pag. 1.  
Caluine holdeth that heretics are to be put to death. fol. 56. pag. 2.  
Constantius the Emperor rebuked of Pope Liberius fol. 86. pag. 2.  
councils or Synods of the clergy not to be kept near the court. eod. pag. 2.  
Caluine praiseth Petrus a Soto. fol. 90. pag. 2.  
Caluine his opinion that the Emperor can not be judge in matters Ecclesiastical. eod. pag. 2.  
Chrysostom his sentence concerning the pre-eminence of Bishops. fol. 91. pag. 2.  
Donatists their wonderful defyre to die for their faith. fol. 45. pag. 1.  
David reneweth the Saducees sect. fol. 55. pag. 1.  
demoniacal heretics. fol. 55. pag. 2.  
Discord of heretics among them selves, showeth with what spirit they be led. fol. 57 pag. 2.  
EIght diverse interpretations of heretics concerning these words, This is my body. fol. 14. pag. 1.  
Four foundations or principal pillars, where on the satanism or dyvellish doctrine of the heretics of our time is builded. fol. 1. pag. 1.  
False Martyrs' stoutness in dying not to be marveled at. fol. 45. pag. 1.  
GEspar Querchamer how many contrary opinions of heretics he rehearseth about communicating under both kinds or under one. fol. 75. pag. 2.  
Glory is the end which founders of nue sects seek for. fol. 76. pag. 1.  
Heretics can not abide to be corrected. fol. 15. pag. 1.  
Heretics are to be handled and punished severely, saith joachim Westphalus a Lutheran. fol. 25. pag. 2.  
Heretics manner to provoke catholics to dispute before a lay judge. fol. 30. pag. 1.  
Holiness of heretics the devil his pitfall to catch souls. fol. 53. pag. 2.  
Husband men not far from Wittenberg greatly deceived by an heretic. fol. 55. pag. 1.  
How perilous it is to swarm from the old religion in small matters. fol. 63. pag. 2.  
Hosius Bishop of Corduba his stout and godly answer to the Emperor Constantius. fol. 87. pag. 1.  
Hilarius his godly and stout reproof of Constantius the Emperor. eod. pag. 2.  
John Westphalus a sacramentary his answer to the Lutherans, which accused the Sacramentaries of cruelty. Nota. against our Protestants accusing the catholics of cruelty. fol. 20. pag. 1.  
interimistical Lutherans. fol. 58. pag. 1.  
Illiricus vexeth the adiaphorists of Wittenberg. fol. 60. pag. 2.  
Illiricus his sentence of excommunication upon the adiaphorists of Wittenberg. eod. pag. 2.  
John a Lasco his testimony, how much many learned Lutherans honour the confession of Augusta. Nota. fol. 73. pag. 1.  
Ignatius his Sentence concerning doing honour to Bishops. fol. 92. pag. 1.  
Kings after what sort they be servants. fol. 83. pag. 2.  
Luther was the first which sowed discord in the Church of God in our age. fol. 4. pag. 2.  
Luther forsook the catholic faith because the preaching of pardons was translated to the Dominicanes. eod.  
Luther his confession disputing with Eckius. fol. 5. pag. 1.  
Luther his sect did spring out of the root of covetousness. eod. pag. 2.  
Luther his submission to the Pope. fol. 6. pag. 1.  
Luther began his sect by rebelling against the Pope. fol. 7. pag. 1.  
Luther bad battle to the sacraments. eod. pag. 1.  
Luther condemned an heretic of the Pope, minded nothing else, but how he might deface the supremacy, so he wythnesseth himself. eod. pag. 1.  
Luther confesseth that the devil was the author of his doctrine. fol. 8. pag. 1.  
Luther his drunken death. eod. pag. 1.  
Luther would have his scholars called Gospelers. fol. 9 pag. 1.  
Luther's doctrine why it may not be allowed. eod. pag. 2.  
Luther more cruel than the soldiers which did put christ to death. fol. 10. pag. 2.  
Luther the author of Sects. eod. pag. 2.  
Luther most greedy of glory. fol. 11. pag. ●.  
Luther a sore enemy to Image breakers. eod. pag. 2.  
Luther beguiled of Bucer became a sacramentary. fol. 13. pag. 1.  
Luther full of disdain and arrogancy. fol. 16. pag. 1.  
Luther his verdict of the zwinglians and the Sacramentaries, and mark how he proveth them & himself heretics. fol. 21. pag. 1.  
Luther being not able to answer the anabaptists by Scripture, flieth to the traditions of the Apostles. fol. 29. pag. 1.  
Lovaines' article defended. fol. 43. pag. 1.  
Luther his addition to S. Paul his word, rejected of the divines of Lipsia. fol. 59 pag. 1.  
Luther made windows for satanism fol. 61. pag. 2.  
Luther denieth free will. fol. 65. pag. 1.  
Luther how much he esteemed the books of Melancthon. fol. 67. pag. 1.  
MEnno Phrisius an Anabaptist his bold brag of the sureness of his doctrine. fol. 28. pag. 2.  
Munster a city, Read there a notable history, how the catholics were driven out by the Lutherans, and the Lutherans by the anabaptists. fol. 30. pag. 1.  
martyrdom is not gotten out of the Church. fol. 44. pag. 1.  
martyrs be not made by the likelihood of the punishment but of the cause. fol. 47. pag. 2.  
Melancthon how arrogantly at the first he denied free will. fol. 65. pag. 1.  
Melancthon confirmeth free will in his latter books. fol. 67. pag. 2.  
ONe error draweth many other after it. fol. 6. pag. 2.  
Osiander a Lutheran ill handled of the Confessionistes. fol. 71. pag. 2.  
Osiander his doctrine allowed in one University and condemned in an other. fol. 72. pag. 1.  
Osiander his disdain against Melancthon. fol. 73. pag. 2.  
Poole preserved from heresy through the wonderful watchfulness of their bishops, and Godly devotion of their Kings. fol. 3. pag. 1.  
Persecution sometime is necessary, a difference between the persecution of good men and evil. fol. 47. pag. 1.  
Petrus a Soto why he wrote against the Confession made by Brentius. fol. 77. pag. 1.  
Petrus a Soto his order in writing. fol. 78. pag. 1.  
Petrus a Soto his praise. fol. 80. pag. 1.  
Paul the Apostle what manner of servant he was. fol. 84. pag. 2.  
Petre the Apostle what manner of servant he was. fol. 85. pag. 1.  
special faith making no doubt of the forgiveness of sins reproved, and the objections making for it soluted. 32. 33. 34. 35. 36. 37. 38. 39 40. 41. 42. 43.  
Suenckfeldius his heresy, that we ought to have no scriptures. fol. 49. pag. 1.  
Suenckfeld. vouched diverse scriptures for his propose. fol. 51. pag. 1.  
Suenckfeldius finished the Ghospel which Satan began by Luther. fol. 51. pag. 2.  
Suenckfeldians more then Lutherans or zwinglians. fol. 53. pag. 1.  
Suenckfeldians marvelously holy to see to. eod. pag. 1.  
servetus condemned and put to death by means of Caluine. fol. 56. pag. 2.  
Stanislaus a Martyr for rebuking of the Emperor. fol. 91. pag. 1.  
Thomas Muncer of an Anabaptist died a penitent catholic. fol. 32. pag. 1.  
Tymmanus a Lutheran theacheth, that heretics are to be punished. fol. 56. pag. 2.  
The constancy and godliness of the King of Pole. fol. 63. pag. 1.  
The oath which all commencers at Wittenberg must take. fol. 72. pag. 2.  
Tuentye opinions of the Confessionistes concerning justification. fol. 74. pag. 1.  
Vladislaus and  
Vitoldus Kings of Pole refused to reign over heretics. fol. 3. pag. 1.  
Who it is which divideth jesus. fol. 10. pag. 1.  
What verdict the sacramentaries give upon the Lutherans. fol. 21. pag. 1.  
What the catholics think of outward ceremonies. fol. 60 pag. 1.  
What manner of servants the bishops and Popes of old time were. fol. 86. pag. 1.   

Z.  
Zeal in matters of religion is to be considered what manner of zeal it is. fol. 21. pag. 1.    

¶ Faults escaped in some copies.  
 fol. pag. lin. Which although. read, which even as. 32. 1. 17. Orde. read, order. 10. ●. 26. Plyet. read, plyeth. 24. ●. 4. esontrary. read, contrary. 25. 2. 17.   

An admonition to the fault finder.  
If more faults in this book thou find  
Yet think not the correctoure blind.  
If Argos here himself had been  
He should perchance not all have seen  
All words awry mend without strife  
And words amended, redress thy life.  
Richard Shacklock.