AN EPISTLE of the Reverend father in God HIERONYMUS OSORIUS BISHOP of Arcoburge in Portugal, to the most excellent Princess ELIZABETH by the grace of God Queen of England, France, and Ireland. etc.  
Translated out of Latin in to English by Richard Shacklock M. of Art and student of the Civil Laws in Louvain.  
Imprinted at Antwerp by Aegidius Diest, Anno M.D.LXV.   

THE TRANSLATOR.  

SEYLAN an Isle of flourishing fame  
With precious pearls was wont to excel,  
But now it hath lost that notable name,  
And Portugal for pearls beareth the bell.  
All spiritual goldsmiths can witness this well,  
That this pearl sent from Portugal ground,  
Surmounteth all pearls which in Seylan are found.   

This pearl of great price Osorius hath sent  
To a peerless Princess our excellent Queen  
ELIZABETH of England most Royal regent,  
God grant her grace take it as the giver did mean.  
The precious pearls plenty shall in England be seen,  
If counterfeit pearls being set a part,  
This catholic pearl take place in her heart.    

TO THE READER.  
FOR so much as it is the duty of every Christian man, not only in heart to pray with the Prophet David, saying: Deal mercifully O lord in thy good pleasure with Syan, that the walls of Jerusalem (that is of the church) may be builded up again, but also to put to his helping hand so much as he is able to the repairing of it, I thought it to appertain to me, which am (I trust) a member of Christ his catholic church, to do as much as in me lieth, that the broken and battered walls of it may be re-edified. And where as it passed my strength, to bring any principal beams, any corner stones, by writing new works of mine own invention, rather than I would be an idle looker on, I thought it my part to be an inferior labourer, to bring mortar, to carry sand, and as it were bear baskets, by translating some worthy work of some other writer. And although I did well know, that there were many works in Latin, which being translated in to english, might help to raise up the ruinous walls of Christ his church in England, yet among so many, this one seemed to me to contain most speedy remedy and reparation: which as it was of the first author dedicated to a most excellent Princess, so of me the second translator (for one before me hath translated it into French) is named not without a cause, A PRECIOUS PEARL FOR A PRINCE. If any man marvel, what moved me to translate this Epistle, 
3. causes of this translation.  I do him to understand, that three causes stirred and provoked me. The first is, that I might move all godly English hearts, to morn and lament, that they in England should be so blinded with the smoke of ignorance, that they them selves could not see the great flames of heresies, which daily burn their souls, but were fain to be warned of them which be in far countries. The second is, to give God thanks, that although the eyes of them which dwell in England, can not perceive those furious fyars, for so much as they dwell in the misty vales of heresies, yet that it hath pleased him, to make great learned men, which dwell on the high hills of the catholic faith, a far of to descry the flames which daily consume England, and not only to descry them, but also to send holy water of most godly council to quench them.  
The third cause is, to styrr up all devout catholics not learned in the Latin tongue, to pray to God for the queens Majesty, that as she hath good counsellors abroad in far countries, so she may have good counsellors at home in her court, which with Osorius may be osores of all false doctrine and heresy: which with Osorius may persuade her to come out of the cockering boat of schismatical noisomeness, in to the steadfast ark of Noy, that is of wholesome and catholic unity: which with Osorius may instruct her to give no ear to these deceitful shipmen, 
A meet metaphor for such mariners.  which climbing up in to their pulpyttes, as in to the top of the masts, cry to them which be beneath, that they see the port and safe haven of God his word, when in deed they be in the main sea of their own wavering fantasies: which bear her in hand that they sail with afore wind of the holy ghost, when in deed they ride with a sydewinde of devilish suggestion: which make her believe, that she hath with her the warm south wind of charity, and concord, when in deed they lead her with the cold Northewind of dissension and discord: which persuade her that they go eastward, where the bright Son of true doctrine doth rise and appear, when to say the truth, they go Westward, where the clear beams of verity doth vanish and shrynck out of sight. Oh that so noble a Princess should be so abused by them which cry against abuses. But to my purpose. These be the three causes, which heartened me to translate this epistle, notwithstanding I knew I should displease some, for God is to be pleased rather than men: notwithstanding I was not ignorant that our base tongue could not attain to the majesty of Osorius his Latin, for I regard not so much the fines of words, as the divynenes of the matter: notwithstanding this epistle of Osorius is after a sort answered à quodam osore veritatis, who shall be nameless, for all the world can wytness that the answer osoris illius is no more to be compared to the epistle of Osorius, than the light of a lamp to the light of a lynck, than the light of a lynck to the light of the Son. Although being compared with other of his own sect, I confess him to be as he is taken a man of handsome eloquence. But compare him to the glistering stars, which are this day in the catholic church, and namely to Osorius, against whom he setteth himself, he is but a candle under a bushel, as he shall well perceive at Osorius next answer, if so be Osorius think him worthy to be answered. But to leave all comparisons, for that they be odious, I wish to that answerer not the eloquence of Osorius, which I know he would abuse in setting out the false Church, but the grace and spirit of Osorius, to be one of the true church. Then I doubt not, but he will wish when he made that answer, he had done some other thing, but I will say no more, for I almost had done his name to be understanded against my will. Only, gentle Reader, I desire thee, diligently to read this epistle, in reading it to learn, in learning to live according as it doth council. For I assure the this is a precious pearl, which held against the Son of good understanding, casteth out such a glistering light, that Princes thereby may learn to rule, subjects may learn to obey, waverers in religion may be stayed, wanderers may be brought in to the right way. If thou profit, give God the chief praise: and if thou think me worthy no thank for that I have but declared and set out in English an other man's his doing in Latin, I am well content. Yet remember that many times we see those men, which have jewels in keeping, which be none of their own, to receive great thanks at their hands, to whom they do show them.  
Far well, from Antwerp. xiv. of March. R. S.   

A PEARL FOR A PRINCE.  
I WAS, I assure you (most noble Princess) here tofore sufficiently provoked to the love of your Majesty and highness, when I herd say how much you did prevail in wit, how greatly you had profited in Greek and Latin, and how you did join your Princely dignity with liberalle learning and knowledge: But after that certain men brought me word, that you willingly did read my works, 
His book entitled De vera nobilitate.  my former good will was so much increased toward you, as in words I am not able to utter. Whether they told me that unfeignedly, or that they meant to curry favour with me, I am not able to say, but this I am assured of, that I took great pleasure at their sayings, and bethought myself how in writing I might witness my most loving and most lowly heart toward you. For I mistrust not, but with the same favour with which you read my works (if it be true, that you be not a little delighted in reading them) you will entertain these my letters.  
Specially, seeing those other my works do concern the common profit of all men, but these my letters intent chiefly the maintenance of your estate, and the advancement of your Royal Majesty. The which thing, though I shall not be able to compass, yet my good will is not to be displeasantly taken of you. For why? mighty Princes are wont not so much to have an eye to the worth of the thing which is presented to them, as to weigh the heart and the good meaning of the presenter. For seeing the surest defence and furniture of Princely renome, doth stay upon the frendeshipp and trustiness of men, how can that be mistaken of them, which they perceive to proceed of a hearty love and special fidelity? and that here I may make an entrance to my writing, I am wont many times to marvel with myself at the providence of God in appointing kings, 
The marvelous providence of God in kingly regiment.  that to a multitude of people all most innumerable, made of so sundry natures, greatly disagreeing one with an other, he hath given such a mind, that it will have an eye chiefly to one, that it will be kept in awe at the commandment of one, that it will suffer itself as it were to be tied short with the laws and procedings of one. In so much that whereas men often times about other things, with deadly hatred do war among themselves, and outeragiously disagree, yet in this one point (for the most part) with great consent of minds, they cleave and hold together. And as I greatly wonder at this, so I account those kings, which at the appointment of that high and everlasting king, do execute so worthy and painful an office, 
The pre-eminence of kings above other persons.  to be men far surmounting in all kind of virtue, and all together endued with godly perfection. For there is nothing greater or more honourable, nothing so hard and painful to attchyve, as to bridle the affections of men, to cut a way filthy desires, to maintain innocenty, with rewards to encourage virtue, with punishment to discourage sin, and finally in establishing peace and quietness, to make the hole common wealth to flourish and abound with all commodities. Seeing no man is able to perform those things, but he which is endued with heavenly grace, surely they which worthily behave themselves in their kingly vocation, are to be accounted in the number of the heavenly citizens, and worthy to be reverenced as certain gods among men. If so be notable men, when they give themselves wholly to preserve the common wealth, and do uprightly, wisely and discreetly rule their kingdom, 
A woman wisely ruling is more to be marveled at then a man.  be much marveled at, surely when a woman shall do the like, she shall give men greater occasion to marvel. For what is more to be wondered at, then to behold in a woman a manly constanty, in a virgin an horehedded prudence, in great abundance of richesse, great praise of temperance and modesty? What can sooner astonish a man, then to see the tender and dainty nature of a woman to be trimmed and decked with so many virtues, that she is able to uphold the burden of the whole realm, and to be have herself in that office with great commendation, which is scantly brought to pass with the advise, proness, fidelity and authority of many excellent men? Wherefore (as it is to be hoped) if you will so order the common wealth, that you will not serve from the virtue of your ancestors, who only embraced godliness, you shall so far go beyond them in greatness of renome, as it is a greater matter for a young woman to rule a Realm wisely and stoutly, then for men which are strengthened with ripe years and experience. If there were ever any woman of excellent virtue, which with a noble courage hath bend herself to the care of the common wealth, and by that carefulness and government, 
A wider window of winning immortal fame opened to our Queen of England then to any Prince here tofore.  hath won great commendation, your Kingdom hath happened to you in such a time, and you have gotten such a matter to work on, that if you will constantly take in hand those affairs, which well become that princely disposition which glistreth in you, with the brightness of your noble praise and worthy doings, you shall overshadow and darcken the great acts of most mighty princesses. And that we may boldly warrant the whole Christian common wealth, thus much of your grace, 
Causes of good hope in our noble Queen.  many causes do move us. For you are endued with a singular wit. You are learned in the precepts of most noble sciences: you are praised above all others for gentleness and meekness, which well beseem your comely beauty: and as for those praises which are due to constancy, you well think, that you ought not to deny them, or put them from you. Therefore if you will not neglect and forget yourself, you shall set a good stay in the common weal, you shall bring all those mischiefs, which disquiet it, 
Great danger in unskilful ruling the ship of the English common weal.  to an end: and you shall purchase yourself everlasting commendation. But on the other side, if in such storms and hurly-burlies, you shall go any thing a wry, and shall unskillfully rule the stern of your charge▪ it is an hundred to one (which God forbidden) but that the ship of this your common wealth, dashing against hidden and secret rocks, shall be all to broken: and the passengers which be committed to your charge, shall utterly perish and be cast away. Therefore seeing you be in that taking, that either you must win great honour with the safety of your whole realm, or become a laughing stock with the overthrow of your common wealth, I think that no riches nor treasures ought to be so dear unto you, 
No riches to be preferred before faithful council  that you should prefer them before faithful council, which intendeth the staying and assuring of your kingdom. But perchance you will say to me, 
An objection.  do you think me so ill bestead of friends and counsellors, that you need now to tell me what I should do? or have you so much vacant time from the affairs of Portugal▪ that you can intend to take care for the matters of England? I think verily, 
The answer.  there be in England many wise men, greatly to be commended for their virtue and godliness, to whom if you will give ear, you shall provide very well for yourself and your realm, and trimly maintain your princely port and estate. 
A goodly similitude.  But like as they which be much given to gather goods, although they have great riches laid up in store at home, yet for all that do not refuse gold and silver, which is brought unto them from other places, and look how richer they wax, so much the more they covet to have their good heaped and increased: even so wise Kings, whose treasure ought rather to consist in the prudent advise & faithfulness of good men, then in the abundance of money, although they have store of council. Yet if those riches, which they esteem above all other, by any means be augmented, they ought not to set it light, or despise it. Nether need they to care, whether he which counseleth them, be a country man borne, or a stranger, but of what intent he taketh such an office upon him. Beside this, councils given of foreigners, many times are least to be suspected. For many treasons are wrought against Princes of their household servants, 
Inimici hominis domestici eius. Matth. 10.  many crafty fetches are attempted in the court for love of lucre, many things are covered with the cloak of dissimulation, partly to curry favour, and partly for fear of falling in to dangerous displeasure: so that there be very few, which dare freely speak their mind to Princes: last of all, I add this, that I think no Christian Prince a foreigner or a stranger, but I profess myself to be beholding to all, but chiefly to you, whom afore all other for the hope which I have conceived of your gentleness, I have set before mine eyes only to be worshipped and reverenced.  
But that I may come to that, which I have taken in hand, two things specially are to be considered of all Kings, 
2. things of Kings to be considered.  first the worthiness of the office which they bear, and secondly the weightynes and painfulness in fullfilling that office. As for the worthiness of it, it is so great, 
The worthiness of kingly office.  as greater can not be imagined in this life. For all Kings for their own part, are the vicars of God his authority, for it is as it were the office and room of a God, that one man among all the rest, should so far excel, that all with one agreement of mind, should yield themselves to be led and defended of him, and that they should believe, that the strongest bulwarks of their life, welfare, and worship, do rest in his wisdom, manhood; and honesty. Now, as touching the difficulty of their office, 
The difficult of Kingly office.  it is unspeakable. For if it be an hard matter to rule all affections, to bridle unhonest desires, to subdue the unruly motions of the mind, and to keep the whole state of the mind in such a frame, that nothing arise, which with any boisterous blast may shake or disquiet it, than what ado is it for one not only to wain himself from his own will, but also to tame and qualify the affections of the whole people, after such a sort, that no out rage or uproar burst out of their unruly minds, which may set the whole common wealth out of order?  
Therefore he which is charged with such an office, as requireth first that he should keep himself in order, (for it 
☜  can not be, that he should assuage other men's lusts, which can not temper his own,) and secondly, that with reason he should allay the troubles of the whole common wealth, that as much as in him lieth, he should make all his subjects sober and discrete, and that he should ward them with the defence of all virtues, I say, such a man is to be aided and socored with the help, not only of man, but also of God, to the intent, that the thing which he hath lustily purposed, he may luckyly perform. But that I may first entreat of man his help (which nevertheless is contained in the aid and assistance of God) I think, 
How necessary good men be for Kings.  that all the riches & possessions of Kings, which with great endeavour are to be sought after, aught to stay upon the wisdom and honesty of good men. For no Prince is able by any means, either in war to get the victory, or in peace to maintain his honour, either in his affairs to behave himself politicly, or in his leisure continue quietly, which is not as it were walled with the company of good men. For how shall he be able with his own eyes to see to all things, which Kings ought to look to? Or how with his own ears can he hear the complaints of all clientes? Or with his own mind and consideration, study for so many things, as be requisite to preserve the common weal?  
Therefore many are to be called to take part in the ordering of the kingdom, 
what manner of men kings should call to their council.  which be men beautified with the jewels of kingly qualities, that is to say, justice, temperance, manhood, sageness, steadfastness, liberality, and wisdom, in which one virtue, all things which are praise worthy be contained. Yea these men must be of such wisdom, 
wise men.  that they be able to try out all things narrowly, and by former causes long before to provide, for things which may ensue afterward.  
Their trustiness must be such, 
Trusty men.  that no bribes, or advantage, may lead them a side from doing their duty, and maintaining the truth. They ought to be of so valiant a courage, 
Stout men.  that nothing may dismay them from saying that plainly, which may be healthful to the common weal. 
A trim similitude.  For like as sick men often times loath and abhor wholesome medicyns, if they be bitter and untothesome, and long after those things which be enemies to their health, even so now and then Princes being sore sick and diseased in their souls, refuse the physic of true council, and are delighted with counterfeit fines of lying, and deceivable lickersomnes of flattery. So it cometh to pass, that all be it in the beginning they take a pleasure, yet in the end, they buy their rashness, and folly, with hartbreake and sorrowfulness: and as nothing is more godly than truth, so nothing is more healthful for the common weal. For what other difference is there between wise men and fools, 
Difference between wise men and fools.  but that wise men with earnest travail, purchase to themselves things which are good in deed: but fools being beguiled with false appearances, hunt after things which have a show of goodness, and in deed be very vain trifles, and mockeries: and so at length whilst they covet false worship, and seek after deceitfully pleasures, they be branded with the mark of fowl shame, and be tormented continually with the worm of their wicked conscience. therefore all the trade of a blessed life consisteth in truth, and all wretchedness standeth upon lying and dissimulation. For which consideration, all Princes which do wish the safety of their common weal, and desire to continue and uphold their honour, ought all ways to pretend this, both in word and work to witness this, that nothing is more dear unto than, than the bright beams of verity. So they shall set all good men free from fear, and hold shameless flatterers noses to the grynstone. The which thing that they may more easily compass, 
what Kind of men Princes should banish from them.  it is needful that they enrich and highly advance good and true meaning men, but as for nawghtiepackes, coiners of lies, and forgers of flearing tales, they ought to abandon them far from their acquaynetaunce, and to think them unworthy of any preferment. For all flatterers be sworn enemies to the truth, back friends to all good men, very poison of Princes, and not only deadly foes to the whole cmmunaltie, but also malishiously minded against God himself. For he which wrestleth against the truth, wrestleth against the mighty ruler of all things, who is the only and everlasting verity. Therefore these naughty and pestilent persons, are to be put out of all conceit, to be kept a loof from climbing to honour, to be excluded from all company and familiarity, yea to be banished as far as there is any land, lest the infection of their mischief, should spread itself to the utter undoing of Kings, and waste the whole common wealth, with a remediless consumption. But on the other side, they which ever speak the truth, never double or dissemble, but esteem true virtue more than worldly riches▪ and draw the line of their whole life, by the square of wisdom and honesty, they I say, if they keep themselves secret, be to be pulled out of their prime closets, will they nill they, draw they back never so much, they are to be brought acquainted with kings, and to have whole heaps of riches bestowed upon them. For those riches of Kings, 
Fidelity the surest treasure house of Princes.  be in better assurance, which be laid up in the fidelity of good men, than those which be hoarded and couched up in their coffers. For being laid up in the treasure house, they breed the canker of envy, but being set a broad to the use of good men, they make the King to be well spoken of, and fortify his estate, with the faithful hearts of good men. Beside this, riches closed and chested up, may either be carried away of thieves, or be lashed out and made havoc of, through the falsehood of the keepers. But the remembrance of a good turn, is rooted for ever in thankful minds, & can not be plucked out by any man's pilfrie. More over, it is to be considered, that they which by no false or soul fetches; but by true virtue and fair conditions, came to be familiar with their Kings, do think that of duty they ought to bestow those riches which they received of their Kings▪ to the profit of them by whom they enjoy them. But they, which by hypocrisy, 
The property of hypocritical honour hunters.  have obtained great wealth of Kings, for so much as they gape all for gains, as soon as they spy, where more advantage is to be gotten, they forsake their kings, yea they betray them, and some time bid them battle. Whereby we may gather, how mad all Princes be, which not regarding good men, bestow riches and promotions upon wicked persons, and put all their honour in the credit of them, whom covetousness will not suffer to be trusty & faithful. But they which be of such wisdom, that displacing naughty men, do call good men unto them, and make them partakers of their counsels and charge, do provide very well for their honour and safety. For it can not be, that the Safeguard of Princes should be betrayed of them, who hold fidelity more dear, than all the wealth of the world: neither can their honour be stained with any spot of reproach, when it shall appear, that they be fastened in the friendship and familiarity of unculpable men. For as nothing bringeth more shame to Kings, than the company and familiarity of rakehells, so the friendship of good men, doth greatly increase their glory and renome.  
For we so judge of them, 
like loveth like.  as they be, with whom they be most familiar & conversant. Whereby we may conclude, that those Kings be not to be counted rich and puissant, which possess great piles of gold and silver, 
what Kings are to be counted rich.  precious stones gloriously glistering, great store of ivory, many mines of metal, and be Lords over many lands: but those rather, which be assisted with a numbered of men excelling in honesty and trustiness, which be linked in league, and friendship of all good men, so far as shall become their Princely person and Royal majesty. For all those things afore said, be seldom obtained without virtue, 
Virtue with out riches is sufficient.  but they be never retained without the succour of virtue. But turn virtue naked out of all the robes of riches, yet she will hold her own, and make her bright beams, be seen a great way of. Beside this, 
Riches with out virtue be impotent.  if riches have not the aid of virtue, they can help nothing, but rather stir up and kindle the coal of covetousness in the hearts of many, to work treason against them, whom they see puffed up with plenty of possessions.  
But virtue alone, many times without rescue of riches, preserveth the Prince his estate, and doth avoid the danger, which hangeth over the common wealth. But this may suffice, which we have spoken, as concerning the help of man: now it followeth in order, that we should entreat of the aid and assistance of God.  
Therefore, if the honesty and faithfulness of good men be of such force, that without their help, no Kingdom or common weal can long endure, than I pray you, what shall we think of the help of God? For God is he by whose Deity, council, will, kingdoms do begin, 
God is first to be sought for.  be enlarged, & maintained: by whose wisdom they be kept in order, by whose help they be upholden, and finally, by whose displeasure they decay, overwhelm, and utterly come to nought. Therefore a Prince, which will acquit himself well in his office, and comlyly handle the rule committed to his charge, before all things must keep religion purely and undefiledly, and in his daily prayers desire God to prosper him, accounting all the happy success in ruling the realm, to stay upon the service and pleasing of God. For first, if wisdom be so necessary for Kings, that without it, they can not have so much as a piece of a common wealth, but they shall leave all things top feturuy, and seeing wisdom borroweth her light of none other, then of that passing and unspeakable clearness of the wisdom and spirit of God, by the which all things are led in the right way, and lightened, upon what things should kings more bestow their study, then in earnest bending themselves to religion, & purely praying for God his help and assistance? which thing if they do, 
The effect which Kings have by serving of God.  such clearness of Godly wisdom, such a brightness of wonderful virtue shall shoot out of their minds, that they shall not only discern what is right, honest, and profitable, and know to try what difference is between counterfeit and currant, but look what so ever they perceive to be right, that same they shall steadfastly put in practise. For the mercy and goodness of God, worketh both these things in us. For first it showeth a most clear light to man his mind, and armeth him with invincible valiantness, so that by means of the one, he never trips or treads a wry, & by reason of the other, is not abashed of the danger or trouble, that the executing of his office bringeth with it.  
For there is nothing so hard to come by, nothing so countregarded with enginings, which he shall not easily batter and beat down, which is endued with Godly virtue. He must therefore speadily asuage all the brutish motions of the mind, 
what a Prince should do which seeketh for god his help  he must wain himself of his own will, he must scrape out all the blots and blemishes of vices, and so lighten all the state of his mind with the brightness of honesty, that a marvelous amiableness, beauty, and lively image of God his holy spirit, may clearly appear in it. For it can not be, but he which in this life so much as is in man his power▪ with clear eyes doth behold God, & daily doth view that peerless fairness and beauty, should be raveshed with the love of it, and force himself earnestly to be like unto it: specially, seeing he can not attain to resemble and be like unto it so much by his own labour and travail, as by the goodness and graciousness of God. And lo, out of this likelihood of men's minds, 
The effect of the likely hood of man's mind with god  with the spirit of God, there springeth an everlasting band of amity, which causeth God so to cleave to man's soul, that he will vouchsafe a guiltless and devoutly disposed mind, plentiful to partake of his Godly treasures. Therefore such a mind, he informeth with council, he wardeth with virtue, he compasseth with comfort, and in all hazard doth defend it with his godly presence. Therefore they which be kindled with the love of true virtue, 
Virtue is full of good hope.  being heartened with this hope, though all the world be together by the ears, though the ground open with earth quakes, yet they be not dismayed, but then most of all they trust God will succour them: and when in man's judgement all hope is past, they stand stiffly in this belief, that God will save them harmless.  
Whereby we may gather, that for so much as man's nature is so feeble, and that there is no hold to be had in these transitory and gliding goods of the world, and that all our life standeth in the gun-shot of dangers, courageousness of mind, and confidence of unprenable strength to be found in them only, which consider that they have God on their side. Therefore seeing no man can take upon him the office of a King, without wonderful wisdom, without a special token of worthiness, without the stay of an unconquerable stoutness, and none of all these laudable virtues, grow out of the ground, but descend down from heaven by God his inspiration, it is plain that Kings ought to employ all their care and office, to be of an holy and blameless religion. For they and none other, are to be reckoned wise, discrete, and strong, which are knit with the knot of right religion to God, who is the author, and cheifetayne of all wisdom, honesty, and valiantness.  
But what shall we now say of justice? can any man ministre it, unless he cast all his mind upon the rule of the everlasting law, and conceive in his mind, the well spring of righteousness, and diligently mark the order and semelynes, with the which that chief ruler setteth all things in frame? and last of all, unless he give himself wholly to the study of God his law? surely it is impossible. For God only is the pith, wisdom, and rule of the law: he is the beginning and rote of upright dealing, and father of all justice. By whose grace, all wholesome and profitable laws be enacted, by whose procurement they be kept and preserved. Hereby it followeth, that they only glystre with the brightness of justice, which fix their eye upon that high and everlasting light. Verily out of this agreement of mind, by the which men resemble the justice of God, and stretch all the strings of their study to profit the common wealth, the love and hearty good will of men doth grow, out of this doth issue the commendation of mildness and courtesy, out of this (to be short) doth proceed all the sweetness of most true pleasure and delight. For no bodily pleasure is in any point to be compared with the pleasure which cometh of unfeigned honesty. For the pleasure of the body many times in a madness is desired, 
The difference between the pleasure of the body & the mind  and in twinkling of an eye vanisheth away, and afterward seareth the mind with sadness, and leaveth a print of shame behind it. But that pleasure which true virtue doth breed, is chosen out wisely, and is enjoyed continually, not able to be defiled with any lewd affection, or defaced with any villainy, because it is far from all infective filthiness, and joined with excellent honesty and comeliness, by reason of which, it cometh to pass, that their life, which be linked in love with God, is not only adorned with Godly virtue, endued with great riches, and put in sure hope of everlasting glory, but also is replenished with steadfast and unspeakable joy and comfort, so that they may lawfully cry with that most faintly King, how great is the plenty of thy sweet comfort, o Lord, which thou hast laid up for them which love thee? therefore the love and carefulness of religion, doth contain all these benefits, with the which the labours sustained in virtuous practice, are made more tolerable and easy, and requited with a certain exceeding sweetness, and without the which, the Kingdom can not be well ordered. More over what a notable thing is that? that all the subjects, except such which through mischief are grown to a monstrous madness and cruelty, 
Subjects do love & willingly obey religious Princes.  will greatly love those Kings, and use much fidelity toward them, if they see them devoutly to embrace religion? For it must needs be, that the picture of divine fairness set before men's eyes, should make them greatly enamoured, and cause every body to be much delighted with it: and there is no man which will let this sink in his mind, that he which feareth God and casteth all to please him, will once forsake his faith or shrink from his service. Therefore partly because they perceive him learned in the precepts and conncels of God, and to be earnestly bend to care for the common wealth, partly because they mistrust not his goodness, and stand not in dought that he will forget public profit, whilst he licketh his own fingers, they willingly obey him, & in no wise grudge to be under him. Now then, if no Realm, no City, yea no house can be upholden without it be ruled, and the manner of ruling well, standeth in pure and perfect religion, surely nothing may be invented more profitable or wholesome then religion, to keep a multitude of men in awe, and good order. For what can more strengthen a ruler, then that all men may know and perceive, that all his delight and study is, to profit the common weal? for so it cometh to pass, that the common wealth hath him in admiration, loveth him, and with hearty good will doth yield to his procedings. Otherwise they will not long lead in his line, but as much as lieth in them, they will strive to cut or snap it a sunder: for no regiment can long continue, which is rather established with fear of punishment, then with love of virtue. If so be that agreement doth preserve and increase the common weal, but drawing diverse ways, doth tear it and minsse it all to mammocks, and the right religion of the Prince doth as it were glue his subjects together with this concord, (for all with one consent do show obeisance to a religious Prince, and be ready at his commandment) then without peradventure, all the safeguard and surety of the common wealth doth bear itself upon religion. Moreover, that is not to be lightly weighed, that untrue subjects will not be so bold to work treason against their Prince, on whose side they think God to be. Neither do his enemies ventre so soon to bid him battle, whom they see to be waited on with the train and guard of God his help. For if they go about to work wiles, or offer war, they do it faintly and fearfully, so that naughty subjects being taken with the manner, may suffer for their offence, or for fear be reclaimed from their naughtienes, & enemies also may easily leave of to move war and disquietness.  
For they willingly seek to be at one with them whose strength in war they fear, whose fidelity in peace they love, and whom they know to be such, that they need not mistrust, least they should break the truce, which they have well agreed upon.  
last of all, seeing every common wealth doth frame itself to the Prince's fashions, if the Prince be a worthy worshipper of godliness and religion, the whole common wealth must needs lay fast hold upon the same religion. 
The effect of true religion.  And religion truly doth restrain naughty desires, it doth keep wantonness under, it abateth pride, it stayeth rashness and foolish hardiness, it maketh men discrete, and obedient, both to the laws, and also to them which execute the laws. For there is nothing of more power than the fear of God, to pull back out ragiouse desires, to cut the combt of bragging and lightness. For when we call to mind, how much we be bound to our high and most holy father for his benefits bestowed upon us, and what pains be ordained for them which defile the beauty of their soul with sin and uncleanness, and when we conceive in our understanding, that there be no lurking holes which can hinder the sight of God, seeing those things, which jye hid under the earth: yea even very hell itself, which is wrapped with continual darkness, appear brightly in his sight, I say, when we weigh all these things with our selves we break & disapointe our own will, partly lest we should offend his eyes with filthiness, or show hour selves unthankful toward him (than the which nothing is more grievous) partly least we should shame our selves, and work hour everlasting woe, through hour own abhominatyon: and so being rescued by the help of God, we bear away the victory vanquishing and putting to flight all kind of wickedness, for they which stand in awe of God his judgements, and fear to displease him, be never forsaken of him, or left to shift for them selves. therefore being assured of his comfort, they easily keep of the assault of concupiscens, from scaling and invading the main tower of reason. So then, it is an easy matter, to live orderly, to do as a man ought to do, and to practise all things which virtue doth prescribe, when devilish desires be quenched and subdued.  
For who can avoid uncleanness, but he which with undesyled eyes beholdeth that high and everlasting honesty, trymnes and neatness, which is in the beauty of God? who shall be blameless in ministering justice, but he which doth mark the fashion, order, and comeliness with the which that mighty Lord ruleth all things, fitly placeth all things, and in their several offices appointeth all things? who will not stick to put his life in danger, who in battle will fight stoutly & manfully for the maintenance of justice, and in the common quarrel, but he which trusteth that God will be ever at his elbow? and though he be slain in the field, yet trusteth that God hath not cast him of, but rather believeth for this short and fading life, to be rewarded with an everlasting life, in which he shall enjoy all felicity in the company of the blessed saints? Therefore if religion in time of peace, doth make men discrete and sober, and marvelously agreeing together in lovable unity, willing and ready to obey the laws, and Prince's procedings, and in time of war doth hearten them above the common strength of men, and so ravisheth them with the love of everlasting life, that they will spend their blood and life in their countries cause, to the intent they may win heaven: is it not plain, that a King which hath an earnest desire to do his duty to the uttermost, aught to set all his care and study in the well disposing of religion? For so he shall most royally abound with the riches and ornaments of virtues, and shall flow on every side with exceeding glory which shall never decay, and in all doubtful adventures shall be strenghtned with the aid of God, and shall receive great comfort of the remembrance of so many good deeds: neither shall he alone be in an happy case, but he shall make all the common wealth committed to his charge, partaker of his happy and blessed life: 
The charge of Kings.  in the which all the duty and office of a King doth consist. For what other charge hath a King assigned him over the common wealth, then that he should make the common weal flourish, and be in a blessed state? which no other wise is brought to pass, but by a special devotion to virtue and religion.  
But look how much the more religion surmounteth all other virtues, (for they all be borne of her, carried in her arms, and dandled in her lap) so much the more it is to be feared, 
Heresy is an hypocrite.  least vice take upon it the name of virtue and religion, and under the pretence of holiness, may overthrow and undermined all Godliness. For as nothing is more contrary to virtue then hypocrisy, so it evidently doth bewray itself, in feigned and counterfeit religion. For horrible wickedness, cloaking itself deceitfully with the name of virtue, mindeth nothing else, but the rasing of religion, and scraping of the remembrance of God out of men's minds. Here most noble Queen, 
Notable and wholesome council to our noble Queen.  I desire you to consider the matter wisely: for seeing you be clogged with so many cares, that by no means you be able by your own wit to avoid such snares, and so perilous pytfals, which be laid for you, & all Christendom, and seeing all the sway of your Kingdom standeth upon this one point, that you should inbrace religion purely, that you should be assisted with the help of God, and that you should keep the realm assigned to you, in good estate and prosperity, nothing ought to be better welcome to you, specially in such disagreement of religion, then to be advertised of matters of so great importance, by a man which wisheth your grace very well, which is far from hope of all filthy lucre, which also knoweth what belongeth to true religion. I dare be bold to say thus much unto your grace, that if I had mistrusted your wisdom and gentleness, I would not have bestowed labour in writing these letters. For it had been a point of great madness, to take that in hand, which I have utterly despaired of. But when your wit, learning, gentleness, and good nature, 
The spoil of religion in England is not to be imputed to our gracious Queen  did bring me in great hope of your honourable Majesty, and when I understood that the spoil of religion, which is committed in your realm, is not to be imputed to you, but to many men which being verbs active I know not of what mad mood, go about to pull insondre the fences and enclosures of all law and religion, and that it is no God a mercy to them, but long of your gracious goodness, that any spark of Christian religion doth remain, I dow not but you will be well pleased to hear me speak. Wherefore in most hearty manner, 
3. wise and godly requests to our royal Queen.  I desire you first that you will take these my enterprises in good part, (the which you shall do, if you will look in to my heart out of which proceedeth all that I do:) secondly that before you have readen all which I purpose to comprehend in this epistle, you will not give your verdict either to the praise or dispraise of them: last of all, I request you by the faith which you own to Christ, that if by the crafty council of others, you have conceived any wrong opinion, if right reason shall confound it, if evident truth shall bewray it, if godliness shall bolt it out, that you will not refuse the good grace of God, but willingly give credit to those reasons which you shall see to be more agreeable to Christian religion. For it is the point not only of a proud and arrogant stomach, but also the token of a dull and blockish wit, (which faults be very far from you) to be so addicted to certain chosen and singular opinions, beaton in to the head by daily crying and calling on of wicked persons, that it can not be removed from that opinion which it hath once taken in hand to defend. which thing as in every trade of life, is beyond all God his forbade, so in wrong religion which is taken of a head, is most perilous and dangerous. For the more trim, excellent, and profitable any thing is in his right kind, so the more vile, beggarly, and hurtful it is, when it is counterfeit. 
Mark the manifold miseries caused by the false preachers of our time,  The which I would God we had not tried in these troublesome days. For after that by the naughty persuasion, and bedlam boldness of some, men forsook that religion which from the Apostles time, even to our age hath continued invincible, and many being inveigled with painted words, have strayed from that way which the disciples of Christ did first open, and many holy men in whom the holy ghost dwelled, did afterward enlarge, that they might walk in that path, which with a show of licentiousness and pleasure, did draw foolish and unadvised men unto it, I say, after that this new devised religion was spread abroad by means of many seditious sermons, and erroneous books, we have seen shamefastness suddenly to be shaken of, honesty to be chased out of the country, man his law and God his law to be trodden under foot, holy things to be profaned, godliness to be jested at, boldness every where to scape scotfree, unshamefastness to be maintained, many opinions contrary one to the other, to be scattered abroad, the unity of Christ to be torn with suits of diverse sects, and in every place where these mad men have come, the fire of horrible discord to have been blown up. Out of this root have sprung deadly displeasures, often uproars, perilous dagger drawings: hereof many bloody battles have been fought, many slaughters done, many spoils committed, many men's possessions destroyed with fire and sword. And now, I pray, you who is so blind which doth not see what cruelty appeareth in many of them, which have been the authors of these opinions, with what disdainful arrogancy they do jest up and down, with what malypertnes and cursed speaking they rail upon good men? Add now here unto, the breach of laws, the contempt of rule, the hatred of Kingly authority, the unmerciful treasons which these men most dyvelyshly devise against Princes. Reckon here also, their secret whisperings, when they cast their heads together how to destroy and undo their Kings, and whilst most shamefully they work their woe, for whose wealth and good estate, they ought to serve and call upon God. For who hath so little wit, that can not perceive, that this sect is altogether for the peoples to thee, & to feed their humour, and that it is more fit to stir up & increase, then to asuage and diminish their folly and madness? But all these people pleasers, for so much as they be men of no wisdom or discretino, but be led with an inordinate desire of liberty, they love not law, they defy justicers, they wish in their hearts that kings were at the devil, that they without comptrolment might live as they list. For they covet to be set free from law and order, that they may be bond slaves to their own will and naughty affectinos, is there any ma can deny this? have not we had the proof of it by many examples? doth not every man see that they shoot all at this mark, that Princes being dispatched out of the way, there might none be left which should once say, black is their eye? Therefore some Kings they have poisoned, some they have attempted to kill with the sword, and have cast many myschenouse fetches, how to pull them out of their seat. But peradventure some man will say, 
An heretis call objection.  this hath not chanced for any grudge which those good men have borne toward Kings, but only for the diversity and variance of religion. And that it were not to be feared that the mad and myshevouse multitude might work them any displeasure, if Princes would agree with them about ordering and appointing of religion He which will say this, of necessity he must grant, 
A catholic answer.  that it is the intent and meaning of this new devised religion, by hook or by crook to seek the death of those Princes, which will not forsake the religion in which they have been virtuously and wisely brought up, to come to the lure of the mad people. Again, he doth not wisely weigh, how that the end of this sect, is overmuch liberty, which can be kept in no order, than the which, nothing can be more contrary to the office and regiment of Kings. For a King his office is, to cut up vice with the knife of punishment, but the unbridled people do desire to be delivered from the fear of all punishment. A King is the executor, 
The office of a King & the will of the people be contrary.  keeper, and maintainer of the laws, but the people as much as it is able, with rashness doth rend and all to tear them. A king studieth for peace and quietness, but the people all together unruly, doth seek trouble and disturbance. last of all, a king doth not think, that all things are to be bestowed of every man a like, but as every man is more worthy than an other, so he rewardeth him after the rate of his desert. But the people, would not have one better than an other, and desireth to have heaven and earth mingled together. So that as in no sauce it can abide any superiors, so most chiefly it hateth kings to the death. For it can not away with any excellency of more worthiness. and it striveth all to this end, either to destroy Kings utterly, or else to bring them in to a trap of troubles. This I grant doth not appear at the first, but as soon as a company of mad rakehells groweth to any strength or power, than their boldness being encouraged with long sufferance, and winking at, bursteth out to the undoing & overthrowing of the King his Majesty. Therefore seeing this is the nature of the ignorant people, 
The nature of the ignorant people.  so soon as they have gotten people pleasing captains, which with their railing sermons may puff them up as it were with windy blasts, and raise mighty waves of folly and madness, surely Princes do unwisely which do not nip wickedness in the head, so soon as it doth begin, but cherish it with their sofftnes, and strengthen it with their bearing. For they do not perceive that they make a rod for themselves, when they suffer that to spring and increase, which at the last being grown to a head, will pull them out of their throne, and so when it is to late, they shall see that they have bred their own bane, which they shall not be able to remedy when they would. Wherefore then they shall drink of the whip for their madness, as all other Princes do, which take upon then to further and maintain with public authority, the foolish fancy of the common people. But peradventure they will deny that this is a people pleasing sect. Then what is a people pleasing sect if this be not? doth it not every where stir up sedition? 
A proof that this new learning is a people pleasing sect.  doth it not break the bands of all justice and laws? doth it not resist rule and kingly regiment? doth it not put all men in hope of to much lewd liberty? For where is rule most despised? where are the Princes had in most derision of the common people? surely in those places where this pestilent learning doth get the upper hand. Therefore if this mad enterprise taken myschevousely in hand of these people pleasers, and unadvisedly winked at of Princes, shall grow to a ripeness, which way so ever it taketh, it will quite overturn all the defence and strength of kingly estate.  
Believe me (o Queen,) this sect which for our sins hath over run many parts of Christendom, is the undoing of common wealths, the marring of good manners, the spoiling of kingdoms, and the destruction of all kingly honour. But you will say, that you set not so much by your reign, that for the love of it, you would lose the riches of the everlasting kingdom, and that you would willingly abide any adventure, that you might enter in to heaven. I will not marvel if you will say this. For it is the point of a noble mind, to despise the fleeting pleasures of this short life, & to be greatly in love with immortality. For what goodness is in this life? what part of it is quit of danger? what is it which is not hemmed in on every side with sorowfullnes? as for laughings, feastings, mynstrelsye, sportings, dalyaunces, many griefs do follow them, and all delights are ended often times with pitiful & lamentable misfortunes. And put the case, that all things chance as we would have them, yet we must abide the sharp shower of death, which never is far from us, but always is at our back, and daily pincheth something from our life. For it is a folly to think death then to draw near when it maketh an end of our life, and not to feel the force of it, when daily it doth crop and by little and little wasteth our life. For every day, death doth encroach upon us, and what so ever part of our age passeth away, it is devoured by the cruelty of death. Therefore seeing our life doth so swiftly ebb away, and in so little continuance of time, is subject to so many griefs and miseries, & all great possessions glide away in a minute of an hour, what is a greater point of wisdom, then to set at nought all the trifles of this life, and to give our mind to seek after heavenly and everlasting things? Wherefore if this be your mind, that though you should hazard all your riches, you would not weigh it a straw, so that by such means you might prepare yourself away to heaven, I can never worthily praise the noble disposition of your princely heart. Wherefore I give you council, that if the rayfers of this new religion, can find out any means, how you may come a nearer way to heaven, although great loss of goods should follow you by their doctrine, you notwithstanding should make much of them, and think them worthy of all preferment. For small things are not to be compared with great, worldly things with heavenly, transitory things with everlasting.  
Now then, what do they bring with them of such force to get heaven, that ancient religion is to be forsaken, that the profit and high estate of the kingdom is to be little esteemed? Peradventure some man will say: 
An heretical excusation.  O yes, they bring with them a great furtherance to heaven, and wonderfully to be come mended. For these men be not inventors of novelties as fond men do dream, but rather they labour to restore all things which were decayed, to the perfection of their ancient and first institution: for it much grieveth them that the pureness of Christian religion, which Christ and his disciples did leave behind, is choked with many superstitions, and corrupted with many abuses: therefore they have found out a notable way, how they may put down all superstition, and scour out all the blots of Christian righteousness, that so at the length, Christian religion may recover the light and pureness which it had lost. 
A catholic consideration containing an excellent quyppe.  Surely this is a worthy act, and deserving immortal praise. For what can be inunted either better, for the profitableness, or more excellent, for the worthiness, then in such an infection and decay of good manners, in such a spoil and overthrow of all good things, for one to step forth inspired with such virtue, that he can set a new glass upon old manners, that he can heal things which are wounded, that he can repair things fallen in to ruin, that he can cleanse religion from all filth, and make all holy things perfect?  
Wherefore it is no marvel, if many which were heartily in love with godliness, did take the decay of true religion heavily, and being enticed with such goodly promises, did willingly follow whither those men did lead them. But before they had leapt so far, they should have looked, of what abylitye these promisers had been. 
what should have been considered ere credit had been given to these fair promisers.  For as merchant men do measure every man his fydelitye according to his riches, for they never credit him whom they think unable to stand to his promise, so in such great vaunts, regard was to be had, not only with what words they did warrant, but rather muchemore it was to be weighed with discretion, whether they were able to perform and accomplish that which they had spoken. Therefore it was requisite, that he which should take upon him so great & notable an enterprise, should be a man of a marvelous upryghteousnes, sageness, sobriety, manly courage, steadfastness, ravished with the love of heavenly things, furnished and replenished with great gifts of the holy ghost. More over this is to be marked, for so much as in time past, there have been many most holy and wise men, excelling in all kind of godliness and never any of them could find in his heart, to further this good intent of yours after such sort as these men have first invented, that it standeth with reason that these men which do take upon them to fulfil your desire, after such a new and unknown fashion, should so far pass those excellent worthies in virtue, as this mastery which they have taken in hand, is more to be praised then all the things which those holy men did in their life tyme. But I pray you, is there any of these men, more holy, more sober, more strong to godward, then Athanasius, Basyll, Ambrose, Jerome, augustine, or other fathers of most excellent wisdom and religion? no doughtles▪ what then? could such a great matter be brought to pass with mean and common virtue? it is not to be believed. But let us relent thus much to them, and let us grant that it might be, that God in our days would reveal to them which were of mean behaviour, 
Note.  that kind of doctrine invented to redress and reform religion, which was hid from the holy fathers. Yet at the least, they must grant, that he whom the wisdom of God would set over such an office, aught to be a man of indifferent virtue and godliness. For God is not wont to commit honourable offices of holiness and honesty, to naughty and wicked persons, & they can bear no sway among wise men whose lives are defamed with dishonesty. Therefore although to the discharging of so weighty an office, I did require not without a cause excellent virtue and authority, yet for all that, because it might seem unreasonable among such dreggishe doctoures, to look for the examples of virtue and honesty which was used in old time, I will now content myself with mean virtue and authority. Tell me therefore, who was he so discrete, so perfect of life, and manners, that it was like that God did put him in trust with this office? who was the beginner and founder of this learning? 
Luther the first founder of this fond doctrine.  who was the head carpenter of this goodly building? forsooth Luther. what manner a fellow was this Luther? surely that I may speak the best of him, he was a man neither sober, neither discrete, but headlong, rash, mischievous, 
Luther's lewd scholars.  seditious, and of all other the greatest people pleasure, and what manner of men were they which afterward sprang out of his school as out of a well? undoubtedly, bold, standing in their own conceit, puffed up with pride, and (that I may say no worse by them) men not so endued with virtue, that we being moved with their authority, should forsake the rules of the religion in which we were brought up. therefore how can it sink in to a wise man his head, that our most holy Lord, 
A question insoluble and able to choke all heretics.  which always hath embraced simple, lowly, and humble men, and hath lightened with his brightness the minds of such as take nothing upon them, now contrary to his accustomed manner, should over hip simple and humble men, and show them this new and strange light, which have no spark of shamefastness or modesty? Now I say, how cometh it to pass, that these fellows who as it appeareth by many tokens, be given to worldly delights, have only most wittily spied out that which was unknown to so holy fathers, kindled with the love of pureness, and as it were set on fire with the desire of godly knowledge? But now I reason not of what authority they be. For it cometh to pass through the offences of many, that men can not perceive that they which are not to be reverenced for any notable virtue, 
Sin is the cause that men can not see the folly of false teachers.  be not able to perform that which they do pretend. Let us therefore grant, if it please them, that it may be by some means, that they which be not to be praised for any excellent virtue, and go not beyond others in the love of Godliness, may take in hand and accomplish that which men most famous for their virtue and Godliness were not able to bring to pass.  
therefore after what sort have they obtained that? 
An excuse commonly used of all heretics.  Because (say they) those men whom you mean, although they did follow the spirit of God, and were earnestly bend toward the word of God, yet they did lean to much to man's authority: but we think it unseemly for us to stick to the authority of men, to be bound to the traditions of men, to weigh what is right & honest according to the reason and consideration of men. we have one only author and master, namely God, and we make our account, that our life is to be drawn after the rule of his word, and not after men's decrees, and ordinances. 
A trymironia against heretics.  O these be men worthy to be wondered at, and with cap and knee to be worshipped. For they so speak as they now had not one jot of man his nature in them, and as though they were not made of flesh and bone as other men be. For they forsooth, have mortified all their senses with faith, they have parted the soul from the body, neither do they only defy man his nature, but also they despise all the authorities of holy men. For being loosed from the links of naughty desires, they be flown up in to heaven, that they may behold none other thing but God, and that they may make none other of their council but the holy ghost. If it be so, I take them in deed to be men of God, for as S. Paul witnesseth, they be the children of God, 
A strong proof that the heretics of our time be not men of god as they would seem.  which be led with the spirit of God, and they which be the children of God, questyonles be furnished with godly virtues. But now Sir, if their shameful doings, do disprove their shameless sayings, shall we believe them, so often as they make their vaunt that they follow only the word of God? for if in all their doings they do according to God his word, than they follow not covetousness, hatred, wrath, ambition, but they be all together made perfect with virtues which spring out of the word of God. If they be not endued with such heavenly virtues, then do they lie in saying, that they only and all together do frame themselves to the word of God, for wickednesses and the word of God can not dwell together. Therefore either they direct not their life after the word of God, either they do not commit any abominable or shameful sin, for if they sin shamefully, and abominably, undoubtedly they be not squared to the word of God. But they commit many hyduouse offences and sins, as all the world can witness, therefore it is false to say that they be governed with God his word, and the inspiration of the holyghoste.  
But let us leave this dark kind of disputing, and demand of them some token of this word of God, which they all ways be chatting on. Therefore you shall give me leave (o Queen) that I may search and ransack all this matter so far, till it appear how trimly these men do handle the Gospel. 
A challenge choking all heretics.  Now then, I would willingly hear of them, whether these many years they have wrought any notable feat, which may enforce us to confess that they ground only upon the word of God. Well said, (will they say) but you know that it is the office of God his word, 
A common clock which heretics use.  (as it is written in jeremy) before it build new, to pull down the old buildings, before it graft fruitful trees, to pluck up by the roots, those which be barren and unprofitable. I know it well: therefore I look and stand as it were in a maze, to behold what you pull down, and what you root up with this your good lie attempt, that at the length I may see Christ his house raised up, and his garden bewtifully set, with the heavenly grafts of all manner of virtues. Go to now, bestir you apace, ply the matter till you sweat, that you may be able to finish a work of such excellency. Do as much as in you lieth, to overthrow the walls of Satan, to pull down pride, to refrain anger & cursed speaking, to pick out all the bristles of unclean and filthy desires, to pluck up by the roots all occasion of strife and debate, that so at the last you may lay the foundations of Christian humility and lowliness, and that you may plant sobriety of life, & chastity, joined with most pure religion, & that you may set the grafts of Christian love and charity. You give good council say they: but before this, there is an other thing that we will destroy and pull down. In the name of God. what thing is that so heinous and detestable, that you will first endeavour yourself, to dispatch that out of the way, before you utterly overthrow these so pestilent poisons of mankind? O say they, it is a grievous thing, an untolerable thing, 
The first spoil of heretics.  a secret mischief, and for the abhominablenes of it, to be quite razed out of all remembrance. For we will rush in to those houses, in which holy virgins being enclosed, day and night do sing hymns to the glory of God, and pray to Christ for the good estate of Kings and Princes, and for the safeguard of the whole commonalty. We will pull down the fences of shamefastness, we will break open the enclosures of chastity, and we will no longer suffer well favoured virgins to be barred of their solace and pleasures, to lack the comfort and aid of their children, and to spend their young years in sorrowful solytarynes, and miserable unfrutefullnes. In faith, I allow this your charity and loving kindness. What will you do more? 
The second spoil of heretics.  Then we will make a law for Monks, or solitary livers, whose houses we will pull down likewise, or let them out to higher, it skilleth not to what lay men, and charge them under pain of death, that here after, none presume for religious sake, to wrestle continually against his lecherous lusts. For why? It is an heinous offence, and in no sauce to be borne withal. What do I hear? Dost thou reclaim men to the straightness of religion, 
Note a god lie defence of ppetuall chastity.  which was in the primitive church, which so busily dost destroy that thing which was much to be marveled at in the primitive church, and which contained the image of heavenly pureness? For what is more marvelous, than subduing the lusts, which withdraw the mind from contemplation of heavenly things, to think wholly on the fairness of God, & to be ravished with the love of his divinity? It is an hard matter, say you. Yea if you please, let it be of all other most hard, so that we understand, that the harder it is, the more it advanceth the glory of God, which hath so strengthened our feeble nature, that for love of pureness, it is able to resist that tickling pleasure, with which naturally we be entangled, and being won with the sweetness of heavenly delight, can forsake and loath all bodily pleasure. Therefore if any man ravished with the love of godly life, and to the intent he may give himself to the consideration of heavenly things, shall keep himself from the most troublesome cares of marriage▪ if any virgin inflamed with the love of everlasting glory and honesty, with an earnest good will, shall take that upon her which is seldom seen and hard to perform, and shall of her own accord, enclose she in a religious house, that so being void of all other cares, she may be coupled to Christ with a more straight and holy band of profession, and by the spirit of Christ, to whom she hath offered she, shall constantly refrain all unclean and unchaste desires, is there any man so far from honesty, so much an enemy to the glory of God, that he will detest it as a grievous and abominable offence? Surely such a man is to be suspected. For even so (as Athanasius and other holy men do, 
A just cause to suspect the new teachers of our tyme.  make mention) did the heretics of old tyme. With the like hatred, they did persecute chastity: with such rage, they did disquiet the monasteries of religious virgins. And as much as lay in them, would not suffer that there should be any, which according to the council of Christ, for the love and desire of the heavenly kingdom, might forsake all carnal pleasure, and by continual worshipping of God, might in holiness both of body and soul, here in earth, follow and resemble the conversation of the saints which be in heaven. But now, I will stay myself. For it is not reason that I should bewail that which is taken away, before I see what is set up in the place of that which is pulled down. For as yet there may be hope, that the worthiness of the thing which shall be brought in, may make amends for the thing which is put out. Now then, 
The third spoil of heretics.  go on. What hath this word which you brag on so much overthrown, beside all this which we have spoken of? Forsooth all the pictures of Saints, all the signs of Christ his cross, all painted tables in the which any thing was set out, which might put us in mind of the mercy of God, or of any notable virtue. Neither hereafter will we in any wise suffer the image of our saviour Christ, or similitude of his holy Saints, to be set in any open or secret places. And this doing, certainly causeth me to suspect, that these men mind no less, but by little and little to pull all remembrances of Christ out of our minds. For seeing nothing is more convenient to quicken our memory then signs and images, 
A true defence of images.  and seeing this is our especial duty, alway to think on God, & to remember his benefits continually, and for so much as in this life we have so many lets, which make our minds to stray from so godly and necessary cogitations, I pray you then, what offence is it to have those remembrances ever before our eyes, which may often styrr us up to remember the mercy and kindness of God, and make our minds more sharp toward the love of Godliness? But we may find fault with this folly of theirs, when we shall perceive that they bring no better salve with them to remedy the weakness of man, which may more deeply print the benefits of Christ in the hearts of the unlearned people, 
The fourth spoil of heretics.  them this beholding (as they say) of doom images. Is there any thing else that your fingers itch at, till you have it down? Yea marry is there. We will make havoc of church goods, of ceremonies, and of all the sacraments▪ Lo also, this is a thing, which should make a man quake for fear. wilt thou (o heretic) abolish the holy ordinances which Christ hath ordained? which his Apostles have appointed to be observed? which holy church hath allowed? which do rote in our minds the remembrance of Christ, 
A Godly defence of the ceremonies and sacraments.  by oft repeating his benefits, with the which we have fastened ourselves unto him as it were with a true love knot, by means of the which we be cleansed from sin, we be heartened with heavenly food, and be defended with the aid of unvincible virtue? For what other thing would the turk and other infydells do? Oh it is a miserable, a grievous, a lamentable case, and not to be borne withal of a christian man, to be bereaved of such holy comforts, through which he remembreth that often times he hath received the benefits of God his grace, and that which is more odious, to be bereaved of such Christian comforts, by the council, study, procurement, and endeavour of Christian men. Tush you do but trifle (say they) which do think that our holiness and righteousness doth consist in these ceremonies, 
An heretical objection.  whereas in deed, it all together resteth in the grace and mercy of Christ. As who should say, we knew not that: as who should say, we have readen nothing, we have hard nothing, no heavenly brightness at any time hath shined upon us, or that this is the first time, that any such thing was told us. Believe me, 
A catholic confession concerning our justification  we never doughted that all the cause of our justification, was to be imputed to the mercy of God, and the most holy merits of Christ. Notwithstanding we defend this, that we can not without great trespass leave those things undone, which the same author of our salvation hath ordained, as means to make us more fit to be partakers of his divine benefits, and to strengthen our weakness with all aid and assistance.  
Moreover we affirm, that so oft as we duly ministre the holy sacraments, we do sensibly perceive, that those holy mysteries were assigned and appointed of him, by the which, he would often put us in mind of his great goodness, by the which, he might in a manner lay before our eyes, the pains which he suffered for us. By the which, he might more earnestly stir up our faith, and to be short, by the which, he might more plentifully still in to our hearts the dew of his grace. we truly which do receive great comfort of those things, which the more we be occupied in executing of them, the more we feel Godly devotion to increase in us, do worthily bewail such things to be taken away of you, unless you, as of duty you ought, do restore better things in their place. Is there any thing else, in pulling down of the which, you may brag of your diligence? Yea certainly very many. For where so ever we come, 
The fift spoil of heretics.  we stretch all the strings of our wit to this end, that we may deface the authority of the priests and Bishops, that we may deliver the people from thraldom of the Pope, and that we may disannul all there laws and ordinances, that there may be nothing to let a Christian man of his liberty. And I pray you, what other thing is this, but to rypp christ his cote, to break the order which he hath made, to disquiet the peace of his church, 
4. notable arguments for the supremacy.  to cast innumerable bones of debate, to set men together by the ears? For as there is one faith, one religion, one church, so is it needful that it be ruled and governed chiefly by the authority of one. Otherwise, there shall rise manifold yea infinite religions one contrary to the other, and contrary churches shall be maintained, which may not be numbered. For every man will invent a church, according to his own fantasy. Then the which thing, what can be imagined more confuse & out of order, more contrary to the laws and commandments of christ? More over lay to this that when priests be driven out and thrust from their rooms, when the authority of the Pope is despised, and trodden under foot, then temporal Princes, against all God his forbade, take upon them to rule matters of religion, to meddle with holy things, and by such sacrilege do heap upon them God his heavy displeasure. Again, who do the not see, when the religious rules which be contained in the Pope's constitutions, be taken away, that all fear is put to flight, and licentious living doth reign without comptrollement? As who should say (say they) we shoot at any other mark, 
Mark this brag of heretical teachers concerning security.  then to pull all fear out of men's minds? For we be the patrons of perfect liberty, and it is so far of, that we will suffer those which be our disciples, to stand in awe of any thing, that we will quite set them free from fearing of God. For the which thing verily our scholars are much beholding to us, for it was to sore an heart break day and night to fear God, and by that means, to pine away with consuming carefulness. Therefore we have commanded all those which believe in Christ, to set cock on hoop, & cry care away. For we bear them in hand, that faith is of such force, that laying once hand of it, though he be never so mischievous a limb of the devil, yet he may warrant himself the favour of Christ, and bliss everlasting. So that there is nothing which should make a man a feared, 
Note well this learned confutation of security, with a strong proof that Christian men ought to stand in fear, contrary to the Protestant's common preachings.  if he be harnessed with this faith. What is this which soundeth in mine ears? Wilt thou take away the fear of God? Wilt thou shake of that awe which the judgements of God beat in to the hearts of men? I pray thee, whoever was such a people parasite, so serviceable to please the madness of the common sort, that he durst be so bold as to encourage men from fearing of God? In deed, such people pike thanks, have often times rejected the rule of Princes, have disannulled laws which abridged & restrained the people of their wanton wishes, with promising them to live as they list, they won the greatest sort unto them, that they might make a way unto their tyrannical and usurped authority: but that they should not fear the judgement of God, none of them all did once open his mouth, or made any proffer to persuade the people. For they did know well enough, that the man which did not fear God, would not abide to be under the rule and obedience of any man. For take away the fear of God, how could you know a man from a beast? or that I may touch the truth nearer the quick, what beast is so outeragyouse and horn-mad, which is to be compared in madness to such a man, which hath no fear of God before his eyes?  
But now mark, 
Our protestants worse them the ethnics concerning this opinion of security.  how great odds is between these Bible babblers, & those men which being all together wide of true worshipping of God, in old time did ordain common wealths? they, forsomuch as they did wisely consider, that with out the fear of God, the people could not be kept in lawful subjection, did institute false and feigned religions: these men from true religion, have fylched all fear, which might keep men with in the lists and bounds of their duty. Those other, which perhaps believed not that God had any regard to worldly affairs, yet they did beat the fear of God in to the hearts of the rude people: but our men, which crack that they came out of God his bosom, and know all his secrets, do ply the box busily, that they may seal Christian men a Quittance from all fear of God▪ and so make them like blind bayards boldly to leap in to the myar of all mischief.  
now for all this, I do not yet reason how well they behave themselves, but I declare what cause they do give men to think ill of them. For they seem to have this drift in their heads, that they may stop all the high ways of health and salvation, that they which be shackled with any sin, may have no safe passage or entrance. For if they have shaken of all fear, which of them will sigh for his sins? who will bewail his offences committed? who will heartily hate & abhor his nawghtynes? who from the bothome of his heart, will long after honesty and holiness? who falling groveling at Christ his feet, with tears will ask forgiveness for his misdoings? who will go about to take out the stainings of his sins with allmesse deeds, 
An heretical objection.  & other works of mercy? What (say they) dost thou put the holiness of our justification in weeping and wailing, in sobbing and sighing at the remembrance of our sins? Yea surely. And that I should so do, 
A catholic answer.  I am not led with any light authority, but with the determination of holy scripture. And that you be not of that judgement also, I do not a little marvel. O (say they) weeping is a witness of the weakness of faith: 
An heretical reply.  and as for men's works, though they be done with never so godly a zeal, yet as a man would say, they be so rotten at the rote, and so deeply stained with soaking filthiness, that they can never be scoured or made clean. We therefore considering these things wisely, by no means do acknowledge our salvation to stand in weeping, or in deeds of charity, 
A catholic solution.  but in faith only. These sayings make me more to marvel than I did before. For this faith, which by means of Christ his merits, maketh us to have access unto God, doth follow the law of God, doth cleave to his words, and doth not say nay to the commaundyment of our master Christ. Therefore for so much as the law of God willeth us to weep, so oft as we slip in to any sin, & seeing that all the prophets with loud voices do cry unto us, that we should cleanse our spotted soul with sorrowing and sobbing, with working and performing merciful deeds of charity, 
O Osorius if you were fellow of Trinity college in Cambridge, you should lose your fellowship as I know who did, for saying so in a disputation.  seeing the son of God himself doth say plainly, that all they which refuse to do penance, shall utterly perish, and forwarneth us, that they which will do good works, shall enter in to everlasting life, but they which work wickedness, shall be tormented with everlasting fire, I conclude, that the office and duty of faith is, to mourn, to lament, to conceive an earnest hatred against the accoustemed sins, with a burning desire to return from the byway of wickedness, to the high way of honest and charitable conversation. Which all things truly faith doth worthily perform, so oft as it is quick and lively, and not fainting or overcharged with the burden of bodily and carnal desires. Not that she challengeth any thing to herself, but because she knoweth by godly inspiration, that they only deserve the great mercy of God, which repent them of their former filthiness, & with earnest affection do render themselves up to the following of God his law. Therefore that faith, by persuasion of the which, any man warranteth himself everlasting bliss, setting a part sorrowfullnes for his sins past, leaving of to do good works, and hath the love of charity clean quenched in him, I say that faith, is not worthy the name of faith, but rather to be called foolish hardiness, headlong hastiness, and proud presumptuousenes. Moreover, all men may see that the profit of wholesome repentance, is taken away, that the ardent love of charity is made key cold, when men take this for a sure staff to lean on, that their sins be not forgiven, for their mourning, for their Godly sorrowing, for any holy working, 
Luther's opinion.  but rather that in so doing, they heap new sins upon their old. For they take it to be a sin to lament for their sin, and they hold that no good work can be done with out sin. Therefore this is a doctrine worthy to be wondered at, which hath so malypertly taken in hand to set forth such incredible things, and yet would have men to give them credit. Is there yet any thing else, so much to be marveled at? so much quoth you? Yea which will cast you in to such a maze, as the head of Medusa seen at unwares could not more quickly turn men in to a flint stone. 
The sixth spoil committed of the heretics.  I pray you, what is that? forsooth they bind man's reason as it were to a post, they spoil him of liberty to take council, they wrap his will in fatal fetters, they bereave man all together of judgement, and all perceaveraunce, and they stripe him so clean of all free will, that there is no difference between him and a stone.  
For of all those things, which men cast in their mind, take in hand and put in practise, whether they be aught or nought, they make God the causer of them, they impute it to fatal necessity, and say that it was predestined that they should so do before they were borne. Which saying if it be true, then is there no council to be taken in affairs of this life, then there is no judgement, no praise to do well, 
Note here a goodly reproof of fatal necessity taught of our Protestants.  no shame to sin, no use of justice, then with out a cause, any reward is appointed for honesty, and it is against reason, that their should be ordained any punishment for sin. For what reason is it, that I for the sin which I did not of mine own accord (for I was constrained of necessity to do it) should suffer everlasting pains? or what right is there, that I should be rewarded with everlasting joy for that faith which I kept only enforced and spurred forward of God, with out any will or dyligens of my part? And that which is horrible, and to be detested, if we will lean to these jolly fellows authority, all the cause of iniquity is to be laid to God his charge. For so they reason, that he without any choice or respect, only because it pleased him so, before all worlds, hath appointed who should be his, whom he would crown with everlasting glory, and who should be cast aways, which he would torment with everlasting punishment. In the which their assertion, I find fault both with their constancy, and also their wisdom.  
With their constancy, because whereas they make their vaunt, 
This doctrine of fatal necessity maketh against the protestants themselves.  that they be the authors of liberty, they all together take away liberty. Except they will grant that at the first, they did teach men lycentiouse living, and not liberty, and that afterward, they did deny them liberty, but not to live licentiously: I allow not their wisdom, because they trouble themselves very greatly, and need not. For if before all worlds, God hath enacted, that we should receive that doctrine which they teach, to what purpose is it, every where to beat it in to men's heads with so many books, preachings, disputings, perylls, and great travails? Except they will also say, that they be compelled with the self-same necessity to labour, to watch, to have conflicts with many men, and that to no end, and without any profit. There be many other things which disgraceth this word of God, under whose banner these doughty and politic soldiers, do crack that they fight. For it were an endless work, and nothing necessary, if I should reckon all, seeing that which I have said, is enough for our purpose.  
Now you see (o Queen,) of what force this Gospel is, to throw down and overturn those things, which we silly souls did not only think to be nothing hurtful, but also to be so necessary props of religion, that in such decay of all good things in these days, godliness did seem to stay upon the maintenance of them. 
Here England can witness whether Osorius doth lie.  It hath broken down the houses of holy virgins, it hath put out that wonderful example of continual chastity, it hath defaced and broken the signs which did often renew the memory of God his good gifts bestowed upon us, it hath quite dispatched out of the way holy ornaments, ceremonies, the sacraments, with the which many mortal men were greatly stirred up to the love of immortality. They have also removed out of the way for stumbling, all modesty and obedience, by the which all Christian men did stand in awe of the chief ruler of the church: it hath made all the laws of the church of none effect: it hath wiped away the fear of God: it hath chased away saddnes conceived for sin: it hath grated out the grief which the guilty conscience did smite in to men's minds for their offences: it hath made men slack to do good works: finally whereas it did allure all men to liberty, it hath taken away liberty. What remaineth now? Forsooth that we may see, what these cunning crafts men with their diligence have restored in the place of those things, which they have taken away. For such men of God, and ministers of his holy word, because they have abolished those things, which did some good, displeased as they say, for that they had a smack of superstition, of necessity must restore much better and more holy things, if they will stand to their promise.  
For we seeing what that word of God which they preach, hath pulled down, and rooted up, is it not requisite, that we should behold what it hath builded & planted in stead of it? Now what is it that they have repaired & renewed? what is it that they have sown? what profit is there which the world doth feel by them? surely none at all. I see what is toppled over, but I see not what is set up again. I see what is razed, but I see no good thing as yet raised. But (will they say) do you think, that it is but a small matter, to restrain the wanton manners of men, with the straight discipline of the primitive church, and to restore Christian religion with great travail, to that perfection from the which now of late for the most part it is flyded? Surely I take that to be no small matter, but a thing of such excellency, that if you perform it, I will believe verily, you be men of God, and angels flown down from heaven. Therefore let us see this. 
A question to put the protestants to silence.  have you taken in hand to embrace meekness and humility with an earnest and fervent affection? have you cast far from you the bitter gall of deadly hatred, of railing and cursed speaking? have you crucified your fleshly desires, that they being quenched, you may more easily life up your mind to think of heavenly things? have you showed any marvelous token of virtue and godliness, by the which we may perceive the ancient brightness of the Gospel, and the pattern of that most pure holiness and charity, used in old time? no, I assure you. But the more any man doth apply himself to this doctrine, 
How the disciples of this doctrine profit.  the wurser he waxeth, the more he flouteth those which be plain and right dealing men, the more he is set on fire with hatred against common peace and quietness, and is puffed up with most fantastical vanities. For he taketh that wisdom upon him which never man could yet obtain. And so standing in his own conceit, what so ever toy taketh him in the head, that he so earnestly doth defend, as if he should allege any word coming out of God his own mouth, with so headlong boldness he disquieteth all things, as in deed he should seem to covet nothing more, then to see an hochepoche made of all the world. Therefore which way so ever they creep in to men's bosoms, that they may utter their Ghospel unto the unlearned people, they are so far from mending men's manners, that they make all things in worse case than they found them. For they banish shamefastness, and let carnality range lose abroad, and taking away the fear of God, without punishment they give men leave to live so wickedly as they list. So it cometh to pass, that wylfullnes doth more vehemently burst out, that lecherous life doth more soon consume men's riches, that boldness doth more brag, and goeth about more heinous enterprises. For what shall I speak, how dangerous travailing it is by the high ways for fear of robbing? what shall I reckon the disagreinges and furious fallings out which reign every where? what shall I set out the conspiracies, treasons, and murders enterprised against Princes? But you will say, these evils were alway in all common wealths. no man saith nay to that. But I would have those mischiefs redressed with this your so wholesome and profitable doctrine. The which thing, because it doth not bring to pass, but rather the more it increaseth, the greater offences are committed, and more unshamefastly attempted even of those which desire to be called the disciples of such masters: it is a strong argument that they were not stirred up to preach by the secret working and inspiration of the holy ghost. 
A notable comparison between the ancient teachers, and our new startup gospellers.  But consider what difference is between the old professors of the Gospel and these which bear men in hand that they follow their foot steps. They received of God the doctrine, with the which they gave light to the world: these men leaning to their own wit and invention, took upon them to be doctors and teachers. They, bridled the riotous manners of men with severe punishment, giving also a marvelous example of innocency and chastity: these men with their naughty example and lycentiouse doctrine, do set men's teeth more on edge to all kind of unhappiness. They, exhorted men to humility, to lowliness, meekness and patience: these men for the most part do teach their scholars, pride, cruelty, scolding and cursed speaking. They, did assuage the outrageous desires of men with putting them in mind to fear God, and counseled them, which had fallen into any sin, to weeping, fasting, & praying: these men enjoining no penance or penalty to them which are laden with sin, do hearten & encourage them to all unshamefastness. They, by all means possible, did withdraw men from bodily pleasures, that they might the more be inflamed with the love of heavenvly things: these men do surrender their scholars fast bound to bodily delights, to the intent they may wait, and give attendance upon their lecherous lusts: finally, they, seeing they were all of one mind, for so much as they were the disciples of one master, that is to say, of the holy ghost, so that one could not jar from an other, did knit men together with the sure bond of peace, and did fasten the good wills of all men, with the glue of mutual love and petition: But these men, for so much as every one of them according to his own fickle fancy, doth blab out & tell for truth what so ever he doth dream of, and by means of that are dispersed in to diverse and innumerable sects, they break peace, they raise up debates, and procure bloody battles. In old time none of those, which I have spoken of, did minister poisons, none willingly did shake the sword against his country men, none did take council to destroy their Princes, none did behave himself wantonly or undiscreetly upon his ale bench. And whereas they did excel in all the praises of most noble virtues, yet this virtue was to be marveled at in them, that they would pray to God for the health and wealth of such as did them great wrong: being railed on, they did not give fowl language again: when injury was done unto them, so soon as they were able, they did a good turn to them which harmed them: being cast in to misery▪ they wished no evil to those, which against law and conscience did unmercifully handle them: servants did serve their masters with great trustiness: soldiers in battle for the safeguard of the common wealth, did fight manfully, and in time of peace they did not refuse the commandment of their Princes, so far as they commanded nothing contrary to the law of God: but rather obeyed all rulers, as the ministers of God, although their life disagreed from Christian religion. Therefore they so behaved themselves, that neither in peace, neither in war, neither when they were at leisure, neither when they were occupied, neither in private business, or in common affairs, they might commit any thing which might set the common weal out of order, or give men occasion to be offended through their sinful and wicked example. I let pass to speak of the fastings, hear clothes, watchings, with the which they did cool the heat of their burning desires, and constrained the body to be obedient to the fowl. I will say nothing of the riches, which they did bestow on the relieving of the poor. What need I make mention of their daily prayers? What should I make report of that earnest zeal, with the which their hole mind was set so fast upon God, that although bodily they dwelled here upon earth, yet spiritually they were carried up in to heaven? Who can express those tears, which they did poor out longing for the heavenly kingdom? Who can utter in words those sighs, which they did often draw, from the bothome of their heart, for that they were all together ravished with the love of God? I say nothing of them which with an invincible courage for the honour of Christ did suffer hanging, burning, racking, and other new found torments.  
Also I overpass them which to the intent that they might better alway give attendance upon Christ, & have more leisure to study heavenly things, did withdraw themselves from men's company, and led their life in solitary and desert places among wild beasts, in such sharpness, neediness, and pining diet, that they made all men astonished to see them, or here of them, whereas notwithstanding they being comforted with the joy of heavenly things, did easily endure watching, hunger, and nakedness. I speak of the common godliness of those Christians which lived next after the Apostles time, in whom the most earnest love of virtue, honesty, charity, and modesty did flourish. Let these godly gospellers restore these things, 
How our gospellers might get them credit.  let them reclaim men to these manners, let them lead us back to these rules, for the most part left of these many years, & let them bring to pass both that they themselves and all their followers abstain from vices, & follow those godly virtues in which holy men of old time did greatly excel, and then men may believe that they be authors of the Gospel. But if they be not able to perform any of these things, but rather they put out all shamefastynes & religion, and that they enter no sooner in to any place, but straightway contempt of laws buddeth out, wantonness, wylfullnes, madness, cruelty, and other mischiefs do corrupt good manners, and raise uproars and hurlyburlyes among men, have they such brazen faces, that they dare once open their mouth, and speak of the Gospel? 
The Gospel preached in England at this day is a wily Gospel.  O wily and deceitful Gospel. For outwardly it pretendeth our felicity, and privily it worketh our destruction. It putteth us in hope of liberty, and in deed layeth upon us the yoke of most miserable bondage. It allureth us with the colour of present pleasure, and afterward fretteth us with many cares and great heaviness. It promiseth that it will show the right way to heaven, and in the end it tumbleth men which hope for help of it, headlong in to hell. For what other way is there in to heaven, but that which is opened with good works, and with excellent innocency of life? Therefore, he which under the name of Godliness, doth strive against the exercise of Godliness, and deeds of charity, doth not lead us to everlasting life, but bloweth the coals of the unquenchable fire, intending to make us roast meat for the devil. Mark I pray you, 
Note here by what note you may know the true Gospel from the false.  with what words by the Prophet jeremy God teacheth us to try, which is the true Gospel, and which is the false: give no ear (saith he) to the Prophets, which prophecy unto you pleasant things, and in deed do deceive you. For they tell you but the dreams of their own head, and not of the word of God.  
For thus they speak to such as do dishonour me. peace shall come unto you. and to them which walk after the wickedness of their own heart, no harm or peril doth hang over your heads. What shall we say now? Can the manner of these men be more plainly set forth? could their unshamefastness be better discovered? For they quite them from of all fear, which be defiled with fowl sins, and they warrant all them which be at dagger drawing with Godliness, that all things shall chance well and luckyly unto them. He sayeth moreover by the Prophet: which of them was ever of council with God, & hath seen or hard him speak? It is certain, that these words do mark out the Prophets of our time, which do tickle men's ears with such pleasant and delectable sayings. For none of them hath lived so perfectly, that by any means we may think that God hath made him privy of his council. For which of them hath so refrained his lust, that no sin did burst out of it, to make men offended? which of them was ever of this mind, that he thought God his wrath to be appeased with fasting, with continual praying, and deeds of charity? which of them to the intent he might turn away the destruction hanging over his dear friends, hath with many tears bowed God to take mercy? Finally, which of them did ever burn so with charity that for the life of other he would offer himself to death? and could find in his heart to suffer in his own body the punishment due for the offences of his whole country? For it is requisite, that they to whom we should believe that God hath opened all his secrets, 
what manner of men God maketh his secretaries.  should be men of no mean perfection, should be men not fellow like with the common sort, but that they should be men surmounting, and far passing all others, and for many considerations to be marveled at. For neither the Prophets, neither the Apostles, neither other most holy men, whom God did make partakers of his councils, have come to that degree of most high perfection, with leading their life in such pleasure, as these dainty tothed and sugar sop gentlemen be delighted with all, but rather in marvelous and excellent holiness of manners, in incredible sharpness of life, in many labours, watchings prayers, weepings, in such eager desire of heavenly things, in such fervent charity, that they desired to be killed, and to be tormented with most greowse pains, so that other might be saved. Of the which virtues, where as these men have not one sparkle, but live so, that it may appear by many tokens, that they take delight in those pleasures which the common sort of men do covet, 
A likelihood that our protestants be not men chosen of God to find out the truth not known before.  and that they be given to those entysementes, and provocations, which natural appetite doth greatly desire, yet they so talk, as though God had made them of his council, and as though not one word scaped them, which they heard not and learned of God himself. Therefore God in the place aforesaid, doth worthily curse such shameless children, and doth threaten them grievous destruction. And within a little while after, he giveth us a notable mark, 
another special note to know false prophets frontrue.  how we shall know the false prophets from the true, saying thus: if they had been of my council, and had uttered my words unto the people, surely they should have turned them from thyer sinful ways, and from their naughty cogitations. Therefore as it appeareth by this verdict, which God giveth, where true prophets take in hand to teach & instruct the people, many suddenly change their minds, and wax every day better and better, and for the desyr of immortal glory, do forsake bodily pleasures, do set nought by the delights of this life, and with a certain cherefullnes do apply themselves to the study of God his law. on the other side where so ever false prophets tread, by and by you shall see greater licence to sin, less shame to do amiss, more abominable out raging in all kind of filthiness: so that you may easily perceive, as the same Prophet in the same place in the person of God at large doth entreat, that their intent is to bury the study of God his law, and his most holy religion, in the grave of everlasting forgetfulness. And truly this place of jerymy is not hear alleged of me without a cause, for by it we perceive how we may know false and forged doctrine, from wholesome true and uncounterfeyted doctrine. For if, since this new learning was brought in to England, there was also brought in with it, shamefastness, honesty, and upright living, if grave manners, constancy, straight life, laudable comeliness, and virtuous behaviour, were brought to light, if fidelity toward Princes, if agreement and lovable unity, was more assuredly planted in subjects hearts one toward an other, if men be made more ready to practise merciful & charitable works, if the churches be occupied with better or more holy religion, if the remembrance of Christ which died for us upon the cross, be more deeply printed in men's minds, so that many for the love of Christ his cross, do lay a cross upon their own necks, to the end that they may stay the rage of those lusts which war continually with the holiness of Christ, finally if a new light be sprung out, if a new beauty of godly virtues never seen before doth glystre in men's eyes, than they which have followed their whistle, seem not worthy so much to be blamed. But if so be by means of this religion, none of all these things be brought to pass, 
what merchandise this schismatical ship hath brought in to England.  but rather by occasion of it, rashness, unshamefastness, uncleanclines of life, doth more boldly fly round about, if untolerable pride, and arrogancy be much more established than it was before, if seditions, contentions, and fallings out, be more easily stirred up, if traitors be more ventrouse to lay violent hands upon their Kings, and to lay wait how to murdre their Princes, if neither shame, neither fear, neither awe of God his displeasure, can hold them from doing of mischief, which have yielded them selves up to this new doctrine, if all this synck or dung hill of mischiefs, or at least, an increase and new heap of evelles, be brought in with this learning, without doubt it is not established by the word of God as they prate in their pulpytes, but by the craft and subtylitye of our cruel enemy the devil. For the word of God, commandeth shamefastness and pureness of life. But this learning, suffereth the lusts to run at riot, & that which is next door to it, provoketh headlong to all kind of wickedness. The word of God, 
A comparison between the true word of God and the protestants word.  do the abate all arrogancy, and especially traineth men up in modesty: but this puffeth up men's hearts with pride, and teacheth them to despise all antiquity, ancient religion, and holiness of old tyme. The word of God, doth make peace, and lyncketh men's minds in love, making them partners of all good things: but this learning, do the break peace, and teareth the body of Christ his church, with inwardly consuming & wasting sedition. For how can they be authors both of discord and concord, which neither agree with themselves, neither with other, 
The inconstancy of heretics.  which wander out of the way as well as they? which disagree with themselves most inconstantly? which to day hold one opinion, to morrow an other, clean contrary one to the other, & can not rest long in one mind? Therefore seeing it is the propriety of Christ (as he himself doth witness) to gather in to one place those which stray a broad, 
The difference between Christ his doctrine & the devils.  to join those which be of diverse minds, in an uniform consent, mutual benevolence, and charity, and that it is the dynells duty, to scatter and pull a sunder, those which agree well together, and to break the band of all faithful and friendly felloweshyp, and seeing the doctrine of these goodly gospellers, doth raise upprores, doth break peace, doth spread one sect in to innumerable sects, and causeth one sect to be at defiance with the other, is it not plain that their religion is not drawn by Christ his rule, but all together is invented according to the crafty devise of subtle Satan? For what greater argument can we have, 
A great argument of false doctrine.  than their deadly hatreds▪ their contentions, their scambling by the ears, their tauntynges and ribaldry railings? Christ doth not cause these evelles, but Antichrist▪ For he is not the author of dissension, but of peace. Now last of all, this is not to be passed over with silence, at what mark these sundry fectes & licentious pratinges do shore. Marry, they have this fetch, that they may quite take away all the knowledge of God. For seeing that no religion among them is so surely grounded, 
At what mark heretics chiefly shoot.  but it may easily be overthrown with the arguments of other sectaries, for so much as most men be carried aboure with every wind, and be diversely tossed with doubtful and wandering opinions, and can stay themselves upon no certain judgement, when at the length many perceive the fondness & vanity of their opinions, which they once conceived, it cometh to pass that they make but a jest of all religion, either that they think, there is no God, or else, that he hath no regard what men do here upon earth: then the which thing what can be said or thought more beastly, that they which once had bequeathed and offered themselves up to Christ, and were taught to know God, even by the very son of God, after they had gone out of the only true and right way, should so far leap over the lines of all godliness, that they should not only hate the cross of Christ, and in stead of God worship their own lusts and wickedness, but also believe that the Lord and Creator of all things, whose power and right judgements, even the devils in hell and damned souls do fear, either not to be at all, or else not to rule and govern the whole world? But you will peradventure ask, who is so beastly & past all grace, that can conceive in his mind so strange and abominable blasphemy? Surely, if you will mark well, you shall find, 
Secres be the steps to atheism▪ that is, of denying that there is any god.  that there hath been many which climbing up by these sects, as by certain steps and degrees, have at last ascended to the top of this unspeakable abomination. For as in other arts, no man can suddenly attain to that perfection, for the which he mindeth to take pains, but necessarily he must begin with his principles, and so ordrelye go one by little and little, and at last grow to a ripeness, so in learning of naughtiness, there be certain beginnings, (and not Christ cross) but Christ curse rows, which if they be suffered to creep forward, they will induce men as far as is possible, to the full knowledge of that unspeakable mischief. But who they be, 
Our heretics be guilty of atheism.  which be guilty of this grievous sin, they themselves do witness well enough by their works. For if they thought, that God did foresee and regard all things, and sharply punish sins upon earth, they would never have wrought such wily ways, to seduce the people: But alas, they are so far gone in madness, and tumbled headlong in to all folly, that so often as it taketh them in the head, with wicked words, they scoff and mock those things, which be written of God his judgements, as though they were but Caunterbury tales and grim vysardes only devised to fray young children. But I have been longer than I purposed. Yet for so much as mine intent was to show you mine advise, how to provide for those helps, with the which you being assisted, you may more strongly establish your kingdom, & that I might declare unto you that the chiefest stay, and furniture of your Realm, consisted in the advancement and maintenance of religion, and that I might prove, that there is no presenter poison to the common weal, than counrerfeyted religion and hypocritical holiness, I thought nothing to be more agreeable to my purpose, then to show certain evident tokens, how you might discover the secret deceptes, which lurk under the hap harlots cloak of forged religion. For if you have in remembrance those fruits of religion, 
A recapitulation of the fruits of true religion and false.  which before I have rehearsed, you shall easily perceive, which is false religion. For if true religion do bear down arrogancy, overcome anger, bridle filthy defyres, restrain intemperance, scrape out the spots of the mind, preserve shamefastness and modesty; breed the fear of God, make subjects faithful to their Princes, establish peace, fasten men's minds in amity, and inflame them with the desire of heaven, then certainly that religion which causeth pride, provoketh anger, letteth the lusts lose, defileth the soul with sin, taketh away shame fastness, removeth the fear of God, worketh treason against Kings, troubleth common peace, bloweth the coal of hatred, thrusteth our minds down to the earth ward, and drowneth them in the seas of worldly troubles, is no true religion, but false, pestilent, and damnable. Furthermore, I have proved, that this sect, (if so be, we may call it one sect, which is not only doubtful, slippery, but also diverse, manifold, and containing in it innumerable other sects) is all together popular, and for the people's pleasure. For alluring the people with a jolly show of to much liberty, it armeth them against officers, against their Kings authority and regiment, and hardeneth the hearts of the multitude with a false persuasion of religion. And if it did only procure destruction of Kings, so that it brought no danger and damnation to the soul, and by all means did not overthrow the law of God, it were something to be borne with all. But this is greatly to be lamented, that it putteth out the love of virtue, the brightness of honesty, the light of most true religion and devotion, defileth all commendable comeliness with unpure living, and utterly stoppeth us for entering in in to everlasting glory. Therefore what is it that may now deceive us? Is it the authority of these teachers? But I have plainly declared, 
The authority of the protestants should not move us to credit them.  how far the professors of this learning be from true virtue, gravity, and constancy of life, and the perfection of most pure religion. What then? Is it the loose liberty of the people? But there is no more sworn enemy to Princes, 
the liberty of the people should disuade us to believe these new teachers.  then that is: beside that, it doth undo the people which which covet it, and spoileth them of all liberty. For all things truly, be preserved with keeping a mean, and are destroyed with superfluity & excess. For as a King, which not contenting himself with his lawful kingdom, desireth to be lord over all the world, and doth not only think to rule the roast in worldly matters, but also casteth to have things pertaining to God, obedient at his beck & commaundyment, can not long enjoy his leyngdome, for so much as he shall both turn away from him men's hearts, by reason of doing them many injuries, and also shall get God his most heavy displeasure, even so the people, which is not contented with the liberty which the law giveth them, and for that cause breaketh all good order, moveth sedition, and waxeth wood, of necessity at longthe, loseth that liberty which it might have still enjoyed, with many other commodities and benefits.  
Therefore what now? Shall we follow this lore, because it leadeth us to everlasting life? But I have plainly proved, that by means of this religion, 
The protestants promising us everlasting life ought not to win us.  men be enticed to wantonness, tounshamefastnes, to unlawful lusts, that troublesome tumults and dissensions be stirred up, that many naughty entrepryses be taken in hand, that innumerable mischiefs be forged, and last of all, that the remembrance of godliness is quite blotted out. The which things truly, do not conduct us to heaven, but pitch us headlong in to the place of continual misery and wretchedness. In the which thing truly it appeareth, how faithfully these evangelical teachers have performed their promiss. For this they professed, this they proclaimed, 
The protestants promise not performed.  this they promised to bring fully to pass, that they would call back corrupted manners to the straight rule of the Gospel, and that they would restore that perfection & pureness of life which was in the primitive church.  
Now you understand, o Queen▪ how well they have kept touch. For they have not only left the Christian common weal unhealed, but also wheresoever they came, they have bestowed their travail to this end, (that if there were any health in it) to take it away, and to infect all the membres of Christ his church with most uncurable diseases and maladies. Therefore, how could any man farther over shoot himself, 
A great our shoot in them which were seduced by these new doctoures.  then to be persuaded by these men's authority, to go from the most ancient and holy religion, which was hallowed with Christ his blood, sealed with the torments of martyrs, advanced with the divine works of godly wryghters, standing alway invincible against the wicked attempts of heretics, and assaults of cruel tyrants, hath remained in the same state even unto these our days, to embrace a religion which is to be suspected for the newness, which is defamed with the wicked living of the authors and teachers of it, which is lamentable for the destruction of all holy things, which is detestable for the horrible end which is shooteth at? The which religion truly, as it can be taken in hand of no man, 
The greatest plague for heresy, shall light upon kings.  without miserable destruction, so kings which suffer themselves to be abused and corrupted with it, shall be more grievously plagued for it. For they do not only put their imperial majesty, the safeguard of the common wealth, their life and their honour in great hazard, but that which is much more miserable, and harmful, they shall provoke the grievous displeasure of God toward them, & shall suffer much more painful punishment world without end. For the more which following their evil example fall in to the like damnation, whom they ought to have healed and preserved, the more grievous and painful shall their torments be in hell fire. 
A notable and terrible amplification of S. Paul's words.  It is an horrible thing, saith saint Paul, to fall in to the hands of thelyving God. For to whom shall we run for succour, if God himself be our enemy, in whose mercy all our might and trust is? whose help we desire in all adversity, and distress? on whom only we fasten our eye, looking to be rescued, when we be assaulted on every side? under whose buckler shall we stand to annoyed his blow? in what dens or dark dungeons shall we hide our heads, that we may not behold his angry and displeased countenance? with the least: blast of his breath the whole earth is shaken, the hills smoke being swyndged with the fire of his terrible lightening, the heaven with great thunder claps sending out flying flames, overshadowing the earth with darkness, showing many other fearful and terrible sights, discomforteth, amasseth, and astonisheth mortal men.  
Therefore seeing he hath thus stronglely weaponed nature to smite fear in to us, and to fray men from doing of naughtiness, what shall we think, he will do, when he himself shall come with all the hosts of heaven, and shall appear in the clouds, girded with just severity and indignation, coming to take vengeance of the enemies of his most holy religion? when with his judgement he shall tread under foot all pride, and worldly pomp, when he shall thrust out of his presence those, which have been obstinate sinners, to be tormented with fire, and most cruel punishments, which never shall cease. He faith the Scripture is the God of Gods, the Lord of Lords, strong, mighty, and terrible, whose judgement neither with favour can be bowed, neither with rewards or bribes be corrupted. Shall we not therefore fear his judgements? shall we not quake at his look? shall we not for awe of him shake of all sin and inyquitye? More over, what if long before we be warned of him with many signs, 
Many signs showed us to repent  of the miseries which for wicked life and heinous offences▪ hang over all our heads? shall we yet for all that not regard God his warning tokens, and as a man would say his watch words? notwithstanding these, shall we wallow still in our myary manners? Truly, God giveth (as David recordeth) many signs, the which also we see to happen in our days, being admonished with the which, we may by changing our eonuersation, avoid the shot of his bow, which he hath bend against the enemies of his religion, and by true and sincere worshipping of him, turn aside his deadly arrows. The which his so great mercy, if we shall with more boldness and unshamefastness, abuse in continuing in our naughtiness, we shall as S. Paul saith, heap up the riches of God his anger, and bring cart loads of sin to increase our everlasting punishments. Sweet jesus forbid this pitiful destruction from his christian flock, 
A Godly prayer.  and comfort his church so grievously disquieted with controversies, and at last join them with it in unity of mind, which be carried from it with contrary opinions: and I beseech him, that he will not suffer such an occasion of rejoicing, to the mortal enemies of his name, with the loss and casting away of so many souls. For my part truly, I think it my duty, all way to pray for the saffegard of all Christendom, which only consisteth in the embracing of one religion, in mutual love and agreement, in the felloweshyp and partaking of all God his graces and holy blessings. and whereas I am very sorry for other countries, which have divided themselves from the church, yet I am so troubled in mind for the danger which hangeth over this Realm of England, 
Alas that England should be in such a case, that foreigners should so pity it.  that I can not in words utter the care and thought, which I take in the behalf of it. For I take it very heavily, yea it nippeth me at the heart, that so flourishing a country, furnished & replenished with all things, more over (if that make any thing to the purpose) knit very fast to this our kingdom of Spain, both in nigh kindred and also confederacy of long continuance, which hath given so many profess of godliness, and in old time hath not showed more notable feats of arms in battle, than it hath set forth examples of religion and holiness, worthy to be followed of the posterity, in these days seduced with the deceptes and subtle suggestions of desperate doctors is in diverse points fallen in to foolish and so devilish opinions.  
But in so great vexation of mind, a certain hope doth refresh me, which I have conceived of your singular wit and especial graciousness. For it is the point of a notable wit, to take heed before hand of eveles which may ensue, 
There is cause of good cenforte in our sovereign Queen.  to forsake the wrong opinion, when the falsehood is discovered, willingly to receive the truth, when it is once known and tried out, and to think no honour to consist in stiff standing in wrong opinions, but to believe that it is most honourable, easily to bend & yield to wholesome council. Also it is the duty of excellent graciousness, to have a care for the hole country, & if need require, with venturing the life, to deliver it from all pernicious errors. All the health of your country standeth in your hands. If you will take upon you to revenge religions quarrel, if you will join yourself to the consent of the catholic church, if you will maintain and cherish ancient manners and good ordres, & banishing naughty men out of your court, 
How our gracious Queen may make an happy England.  and council, shall entertain good and godly men to assist you, no doubt by the help and furtherance of Christ, but you shall set your common wealth in a good order, and restore health, wealth, and happy life to all your subjects. But if you will have no regard to underset those things which fall down & go to decay, I am a feared 
☜  to tell you what will become of you, and all yours. Also I would wish you to record this with yourself, that he which preferreth his own honour, before the honour of Christ, and refuseth to employ all his endeavour, 
Marck this and praise God for such wholesome council.  to advance Christ his glory, for fear of indaungering himself, doth often fall in to that misery, which he intended to scape, by wyncking at wicked men, which rob and spoil Christ of his honour and glory. For it is the right judgement of God, that he which maketh more account of his own glory then of the glory of Christ, should end his life in great shame and dishonowre. contrariwise, he which in respect of Christ his glory, setteth nought by his own riches and estimation, attaineth to great weathe adorned with all worshipful preferment and promotion. For such a man getteth almighty God to be his patron and defender, who never yet did forsake his servants, so that he maketh his riches & his honour in more assurance, than if he were guarded or waited on with a mighty & strong army. therefore if you have an earnest zeal to defend and preserve your kingdom, if you desire to enjoy immortal glory, hercken not so much what men tickle you in the ear to be expedient to strengthen and assure you, as what the law of God, the cause and consideration of his most holy religion doth require of you. Cal to remembrance with what a goodly wit, God hath endued you, consider with what learning and knowledge you be decked, in what room you be placed, what an office and charge you have taken upon you, and you shall understand that all those gracious gifts, 
God hath bestowed so many gifts of grace upon our excellent Queen, to set out his glory.  which you have received of God, you ought to use and bestow to the setting forth of his glory. For he which hath blessed you with such benefits, if you will wholly yield up yourself to him, will assist you with his grace, and will ever be ready at your ellbowe to help you. For although you alone, 
Our mighty Princes, able alone to reform England.  should take in hand such a great enterprise, to reclaim England to the ancient faith, what were not you able to bring to pass, having God before you, at your 
☞  back, and on each side of you? Add here unto, that there be in this your realm, more which favour the catholic religion, and which be ready to suffer extreme punishment, in the holy quarrel of it, than there be which incline to these new found learnings, and late up start opinions. Therefore there is no doubt, but what so ever you would have done in this behalf, you shall have both God and man ready to further you. Weigh also with yourself how much it shall redound to your honour, that this your realm set out of order & for the most part torn a sunder by the means of a few mischievous persons, should by your diligence, return to the ancient beauty, 
what an honourable thing it were to our puissant Queen to rearesse religion in England.  and recover the ornaments of godly conversation, with the which in old time it was trimly set forth and decked. For all good men will speak and write good of you, your acts shall be cronycled and registered up for ever, they which be not yet borne shall talk of you, and no age shall cease to sing songs in praise and commendation of you. For what victories are to be compared with so notable a deed?  
what is able to purchase greater praise and renown? what more notable monuments can be left to make your name alway to be remembered? for it is not praise worthy to kill many thousands of men, but to put wickedness to flight, utterly to race out and deface sin, that is to be praised, that is to be exalted: not to work men mischief and destruction, but to save and deliver them, is the high way to immortal glory: not to overthrow with force of arms many Cities of forenenymyes, but to preserve the native country for being overflown with feaes of sin, or overrun with the running camp of ungodliness, doth win the golden spurs of glory and renown. For all other victories though they be in God his appointment, yet they be gotten with the dent of the sword and help of man: but this of all other most notable, is obtained with godly and spiritual weapons: & those other victories are not gotten without bloodeshed, and a certain licence or warrant to sin, but this which I speak of, is gotten with the destroying of sin, and the saving of men: wherefore of necessity this passeth in worthiness all other, which be won with worldly weapons, shrighting of soldiers, & force of men, so far as heavenly things excel things upon earth. Which thing truly shall cause men so much more to marvel, as it is an harder matter for the Princes of darkness, & everlasting enemies of mankind, to be vancquyshed of one woman, than one man to be conquered of an other. Therefore so notable praise, shall not only alway be fresh in men's memories, but also it shall be set forth and magnified of the blessed saints in heaven. Wherefore (o most noble Queen) even for the bleeding wounds of our Redeemer jesus Christ, 
A most vehement & Godly exhortation to our redoubted Queen.  for his blood shed for us upon the cross, for his death & bitter passion, by his most glorious victory, with the which he triumphed upon death, destroying it and putting it to death, for that continual fire, which he hath enclosed in the centre of theyearth, and with the which he hath stirred the hearts of his servants to the love of virtue and hatred of sin, for that most rightwise judgement with the which he shall take vengeance of sin, and recompense with everlasting rewards, those which have held a sound faith and undefiled religion, finally for the love of all holy things in the world, I pray and beseech you, seeing you have so many helps and furtherances to immortal glory, that no let or hindrance may be found in you. Fasten your eyes upon Christ mangled with wounds for your sake, throw yourself flat before his feet, embrace his cross in your arms, and banish out of your country, this hatred against his cross, 
Enemies of the cross to be banished.  which this new fangled fraternity doth openly maintain.  
Fellow the foot steps of holy men, and persuade yourself that to be the right way, which Godly men endued with excellent virtue continency, and purenenes, 
what forerunners our most clear Princes should follow and eschew.  being highly in the favour of God, inspired and taught with the holy ghost, have trodden before you: not that which men blinded with self love, leaning only to their own wit, headlong in foolish hardiness, over whelmed with wickedness, and divided from the unity of catholic church do persuade you to follow. The which thing if you will do, you shall uphold and increase the riches of your Realm, and that which is much more worth, you shall with great glory ascend in to the Kingdom of heaven. JESUS CHRIST the fountain of all goodness, the Lord of all might, long preserve your grace in health, with increase of all honour and Princely advancement.  
FINIS.   

Ex testimonio doctissimi cuiusdam viri Anglicè periti, credimus praedictam epistolam & esse catholicam, & bene versam.  
Ita esse testor Cornelius jansenius  
S. Theologiae Lovanij professor.   

To M. Doctor Haddon.  
VAlens the Emperor, as Nazianzenas doth witness, being poisoned with Arrius heresy, after he had written with his own hand many words concerning the banishment of saint basil, yet could not finish those writings, for so much as the pen did three times refuse to yield ink. Not withstanding, he being obstinae in his proposed malice, did not leave of to write that wicked Decree, and to subscribe unto it when it was written, till a great cramp or palsy did come in to his hand, which did smite such a fear and terror in to his heart, that with his own hand he did tear that, which he had once put in writing. O terrible, o fearful example. For the love of God remember this history M. Doctor Haddon. And whereas it did not fear you to write against Osorius at the first, because peradventure either you knew it not, or else did forget it, now seeing you do know it, and have it fresh in memory, despise it not. But let it be a warning to you, whether you be moved of your own head, or pricked forward with the suggestion of other, whether you be in your private parlour, or public parliament house, that you say nothing, writ nothing, subscribe to nothing, pertaining to the defacing of the truth, lest such a cramp take you in the hand, when you should write, such a palsy come in to your tongue when you should speak, that you be a spectacle to all them which see you or hear you. enter in to an humble confession of your own imperfection, that although in humanity you can do very commendably, yet when you come to declaim in divinity, against the verity, you can no more bestir yourself, then young David could in saul's heavy helmet, and boisterous armour, 
1. Re. 17.  with the which he was never accustomed. Wherefore I pray you, use that, of which you have some skill, refuse that, whereof you be all together ignorant. If you will not cease, I assure you, you shall stir up so many adversaries against you, that whereas you be M. of the Requests, and for that cause, ought alway to be at leisure to hear petitions, when sueters come to you, you shall be fain to make them answer: I pray you, trouble me not, I must go answer Osorius of Portugal, I must answer Hosius in Polonia, such a man in such a country. etc. And if you will not make them such an answer, yet your brain shall be busied with so many books and letters, from so many places of your betters, that your mind shall not be upon your charge. So that either you shall be put out of your office for negligence, or else sent from the Court to Cambridge for pity, that you may have more leisure to answer your adversaries. Which change I think you would not willingly chose: wherefore I pray you, follow my former council. Stay yourself, recompense your troublesome eloquence, with charitable and quiet silence. But if you think, that I have done you injury by translating O forius, you may easily revenge me by translating your answer, if you think it to be truer. Whether you do translate it or no, because you be M. of the requests, I pray you, grant me this request: Increase not I pray you your old fault with a new offence, make no new resistance against the ancient verity. And that you may be the more a feared hereafter to abuse your hand in writing against Osorius, or any other catholic, turn the book named Symbola heroica, heroical devices, where in among many pictures, you shall find a shaking hand, with a pen leaping out of it, & this posy written over it. Vlterius ne tend odiis. Let this be in painted tables ever before your eyes, let this be your heroical devise, and I trust it shall fear you from the like vice. Which, I pray God, you never commit again, whose grace I wish you, that you may worthily repent for that which you have done all ready. Amen.  
Far you well. From Antwerp the .27. of March.   

Faults escaped in some Copies.  
man's his arroganyce will what malypertnes Read man his. arrogancy. with what malypert.