¶ A Supplication exhibited to the most Mighty Prince Philip king of Spain etc. Wherein is contained the sum of our Christian Religion, for the profession whereof the Protestants in the low Countries of Flaunders, etc. do suffer persecution, with the means to acquit and appease the troubles in those parts. THERE IS ANNEXED AN Epistle written to the Ministers of Antwerp, which are called of the Confession of Auspurge, concerning the Supper of our Saviour jesus Christ. WRITTEN IN FRENCH AND Latin, by Anthony Corranus of Seville, professor of Divinity.  
¶ Imprinted at London by Francis Coldocke, and Henry Bynneman. ANNO. 1577.   

¶ To the Christian and unaffectionate Reader.  
THE Author was determined to prefix before these treatises an Apology, wherein he declareth and defendeth certain places specially challenged in them: which his defence, for certain respects he hath reserved to be imprinted with the Latin Copy (which by God's grace, shall shortly come forth) and in the mean time referreth this, as it is, to the judgement of the learned and unpartial Reader.   

To the most mighty and most victorious Philip King of Spain.  
Having had certain intelligence aswell by common report, as the special letters of divers Citizens of Antwerp (most mighty Prince, and my most dread sovereign) how miraculously, far beyond the expectation of man, God had made a way for the free passage & preaching of his holy Gospel in your majesties low countries, I determined with myself at the earnest persuasion of my friends (setting all my other business aside) to take my journey thither: both that I might be partaker with many others serving God there sincerely and truly, of that great joy and consolation which ●hey received and enjoyed through the exceeding mercy and goodness of almighty God, powered upon your grace's subjects: & withal to my simple power further as much as in me lay this spiritual building of God's house, considering that God had appointed me to this vocation. For since my departure out of Spain, which is now twelve years past, I protest unto your highness truly & sincerely, that there was nothing in the whole world that I more earnestly desired & prayed for, than that which at this present I behold & see before mine eyes, trusting that this singular grace & benefit of God shall not always be contained in this so small a country, but from thence in process of time shall be derived into your M. whole realm of Spain, so that the true & sincere knowledge of jesus Christ may there likewise shine & be manifested, & therewith all superstition & all blind & false worshipping of God banished & exiled, which by the wilful ignorance of men, & for want of the knowledge of God's word were crept into our religion, and like weeds had quite overgrown it. Finally I have good hope that this change & alteration of the world shall stir up your Majesty to hear the pitiful complaints & lamentations of your faithful & obedient subjects, & to have compassion of the calamities of so many miserable souls, as (being your most faithful and obedient subjects) are notwithstanding oppressed with divers kinds of torments, persecutions, banishment, confiscation of goods & lands, & (that more is to be lamented) are before their cause lawfully heard, against right & reason condemned, & executed most horribly by the most extreme & cruel kinds of death that can be devised. 
The office and duty of Princes and Magistrates, touching the cause of religion. joshua. 1. Deuter. 17.  As for the judges which sit in this commission of life and death & in this wise condemn the poor innocents, they bear your grace in hand that the determinations of these causes, doth not appertain to Kings or Princes, notwithstanding that the holy Scriptures teach the contrary, and show that it is the office and duty of Kings, Princes, and all other rulers and Magistrates, chief and before all other things, to set forth good & true doctrine according to the laws contained in the first table, and the same so set forth to authorize and 'cause to be published: and consequently, to govern their subjects with justice, and with equity to defend them. The which thing it is unpossible for any ever to perform without the true knowledge of God's divine Majesty, as the very Heathens themselves judge, which were only learned & instructed after the law of nature. Justitia (saith Tully) nec in regno nec in Repub: retineri, 
Cicero lib. 1. de natura deorum.  aut conseruari potest, nisi iactis ante verae pietatis fundamentis. uneath can justice be kept or maintained, either in kingdom or commonwealth, but where true religion is first of all planted and rooted. And truly this is the very same true doctrine, & service of God, which I see preached in your majesties low countries, which causeth me assuredly to hope that all other things will have like happy success, & that your Majesty by this occasion will understand and determine this cause, and purge Christian religion, in banishing and rooting out all the abuses and errors which have crept in by little & little, and corrupted all Christendom. Wherefore (most noble Prince) upon my coming to Antwerp many men did greatly marvel, thinking it a thing scarce credible, that one of the Spanish nation, borne & bred there, should embrace the Gospel so desirously, and so earnestly maintain it, that he boldly durst profess himself a public Preacher of the same. And forasmuch as the bruit of this strange novelty was so common, that it came to your majesties ears (as I conjecture) and perhaps many a false slander and misreport added therewith all, I thought it not amiss for me to take occasion, of this my coming to Antwerp, to break this long silence which I have kept these whole twelve years, to the intent to purge myself unto your Majesty, and to justify the doctrine which I profess, and that by writing. Wherefore in most humble manner I beseech your highness (my gracious sovereign) to take in good part this writing of mine your most humble and faithful subject, wherein I have declared the causes aswell that moved me to depart out of Spain, as to resort hither into your country of Flaunders. For I take God to witness, my coming to your majesties city of Antwerp was not for any desire of newfangleness, or to disquiet the state, but by the preaching of the Gospel to pacify them that were offended, to make a quiet end of quarrels and controversies that were risen among them, & to my power to calm & appease the hurly-burly which was now begun, to 'cause unity, & peace, where was discord and dissension, and to discharge the duty which I aught both to God and to your Majesty: as I doubt not, but your highness shall in time right well perceive. But chief my desire was in very deed, to profess openly and to preach the doctrine of our Lord and Saviour jesus Christ according to the measure of his grace, & the knowledge that he had given me therein. And now concerning the first point, that I have purposed to entreat of, I will ●eclar● unto your Majesty the causes that enforced me to depart out of your most flourishing realm of Spain. For I am not ignorant that the time of my departing is very well known, and much noted of many men, aswell for the number of us that fled at the same time, as for the colour that was made to our Countrymen, of our necessary departure, but yet without allegation of any cause certain. Many had good cause to marvel most of all at me● that I among the rest so voluntarily departed into exile, considering there was not only no apparent cause of fear for me, of any open accusation for Religion to be had against me, but not so much as any suspicion at all, yea rather being in so good credit, with divers personages both Worshipful and Honourable, as few men of my cote and calling were, so that this my necessary departure is not to be termed a constraint or enforcement, being not driven thereunto by any Officer or Inquisitor, who liked of my presence and company very well, and gave me friendly entertainment: but it was my conscience that urged me thereunto, which by the being lightened by God's spirit, did seem to be in continual torment, and felt as it were a hell in itself, to be miserably overlayed with so huge a Mass of superstition and idolatry as long time and much labour would not suffice to declare. Wherefore of many things I will show to your Majesty a few in excuse of myself & for mine own purgation, most humbly beseeching the same to incline your gracious ears, & with patience to hear this my declaration, to the end, that your grace may of yourself, the better judge of my cause, and discern whether this my departure out of your grace's Realm of Spain, deserve blame and condemnation, and not rather pardon and commendation. Secondarily, that I might show some proof of my Faith & doctrine to your highness, I will briefly declare unto you certain articles of our religion, and for the residue will at all times at ●ur majesties commandment be ●ost ready to do the like. And first to uppe up unto your grace all things ●●om the very beginning, I will show you how miraculously, and after how ●●range a manner the Lord did open ●he eyes of my soul, and made me to ●ée the truth. What time the Emperor your majesties Father of famous memory, had nominated D. Ae●idio the chief canon & preacher in the Cathedral church in Civil, 
D. Aegidio accused of the Monks.  to be Bishop of Tortose, the Monks of Civil began so greatly to envy it, or rather so furiously to rage's thereat, that whereas they were not in any wise able to hinder him of that preferment whereunto the emperors majesty had advanced him, they conspired together in what sort they might best accuse him for a sour of heretical doctrine, after he had obtained the Bishopric: For until that time D. Aegidio for his preaching was thought to be an Apostle, and for his godly conversation and life, judged of his very enemies to be a pattern for all oth●● Preachers to follow & direct thēselu●● by. After this conspiracy was put 〈◊〉 practice, whole three years were spe●● in quarreling, & entering bills of complaints against him, during all which 〈◊〉 time (good man) he lay in prison, patiently, and manfully abiding all kind o● affliction and miseries that were laid upon him. At what time for mine own part, whensoever I either behold his estate or heard it spoken of, I thought in my conscience that he was well and worthily served, and I also marvelously abhorred to hear him, yea but once named, as one commonly reported to be a sour of Luther's heresies, and a sworn enemy against the Pope. In this opinion, or error rather, I remained a long time, till one of the inquisitors to whom his cause was specially recommended by private letters sent from the Emperor, 
An Inquisitor discovereth the secrets of the Inquisition.  began to make his complaint to me of the injurious dealings & wicked demeanour of certain of his fellows, that were joined together with him in commission, aswell concerning other matters which pertained to their office, as especially in their proceeding against D. Aegidio, who as (he said) was both a good man and a true christian, & better learned by a great deal than his adversaries, for all their glorious tithes of Doctorship, declaring moreover, that he understood right well out of what forge these quarrels and false accusations were coined, and that the Monks durst never have been so bold as to attempt so to set themselves against him, but that they were bolstered & upholden by a certain Bishop. Beside this, he made report unto me particularly, in how many things the holy Inquisition (as they call it) had dealt very cruelly with such as were accused. The which things it were requisite and necessary for your Majesty (most righteous prince) thoroughly to understand, that your Grace might know the common Proverb in your tongue to be true, No es todo or● lo que: reluze, It is not all gold that glistereth: and that this high consistory and holy house of Inquisition (as the term it) is most wicked and void 〈◊〉 all holiness. For which consideration he told me further, that he had both dispatched himself out of the charge of that office, and refused the fee thereof to the end that he might have his free election to be present only in special matters at his pleasure, & being now far strooken in age, he might not be compelled to deal in all affairs. And yet to the end that he might be an aid and secure to some, whom otherwise his companions would with tyranny have oppressed, he was content to be named in commission, and retain the authority still. For such was their madness and furor (said he) joined with frowardness of mind, that they would proceed to condemnation of men innocent & guiltless, without hearing and debating their cause. Whereof he said there was evidence sufficient in the cause of D. Aegidio, wherein forasmuch as they were ignorant themselves and understood not what was right & what was wrong, what was in religion true and what false, they did therefore all the Monks to counsel, that they ●ight weigh the causes, and by prejudice give their verdites, which they commonly call the Qualifications, being known to be most envious enemies against that good man, & to bear hot malice towards him still boiling in their breasts. And as for D. Aegidio truly, (said he) if he be an heretic, as his adversaries do report him, I confess that I am an Heretic also: For I am fully persuaded in my conscience, that he teacheth no other doctrine than the very word of God, in the which opinion his good life and conversation agreeing with his doctrine, doth the rather confirm me: neither think I any Preacher of them all within the whole City, that doth more evidently, both in word and deed, express true piety & godliness than he doth. For which of all the Canons in the whole College bestoweth his yearly pension more liberally, & to better or more godly uses than doth D. Aegidio, by whose good devotion and alms, poor widows are holpen, fatherless children cherished, a great number of poverty relieu●● This speech so gravely proceeding fr● so fatherly a parsonage, besides one o● so great credit & authority (to declar● the truth to your Majesty) did notwithstanding greatly move me & offend me, when I heard him utter all these things against such men whom I did both honour in my heart, & esteemed to be the very pillars & supporters of the church & the true & sincere judges of christianity, howbeit partly the authority of him that spoke it, & partly the good will which I know him to bear me, & the credit of his report, having experience hereof himself, & seeing it with his eyes, wrought not a little with me on the other side, the rather to give ear unto it & to inquire further thereof: whereupon after more talk had of these matters betwixt him and me, I requested him to help me to the sight in writing of the accusations & the articles laid against D. Aegidio, with the determinations of the divines or Qualifications (as they term them) the which he granted me very willingly & therewithal gave me the ●y of the apology made by the same D. ●gidio in his own defence & purgation. 〈◊〉 the reading whereof I fell in a marvels admiration. 
The Doctrine of D. Aegidio.  For Aegidio that cō●ly was accounted to be an enemy to ●hrist, referred all his writings to the ●ly & everlasting honour and glory of Christ, confessing the singular joy & con●●rt of christian men & women, only to con●st in his death & passion, & in the continual ●mebrance & meditation thereof. He was called an infidel, & yet he extolled with highly, & set forth the force & virtue thereof which is quite contrary to all hypocritical & pharisaical works, & the sundry sorts of superstition which men had devised to please God withal. To be short, most mighty prince) the writings & works of the man did so greatly inflame my mind, the me thought I did evidently see the very true & lively image of christ crucified expressed therein, since which time I had a great desire to have some conference with the said D. Aegidio & diligently to peruse his sermons & expositions upon certain books of the holy scripture, which when I compared with the S●mons & writings of the popish Pri●● and Monks either treating of Purgatory, or the Pope's Bulls, or rath● Burles (as they were well and worthily termed) or written in aduaunc●ment of man's merits and superstitious works, 
i Scoffs.  I noted so great a diuer●tie betwixt them, as is betwixt day an● night, light and darkness, truth an error: finally, betwixt the doctrine 〈◊〉 the holy Ghost and the device of man brain. When I was in this touched 〈◊〉 so earnest a zeal of pure religion, I ha● also other friends whom the Lord use as means & instruments to inflame my desire of further knowledge, the which was first kindled in me by the working of the holy spirit: for by this occasion I came first acquainted with D. Constantino, whose learning, gravity, wisdom & profound knowledge in Divinity, no man knoweth better than your Majesty: surely all Spain had him in great account, and admiration therefore. I came also acquainted with Gasper Baptista, a very honest and just man: with Garcia ab Arias: with Maestro Scobar: ivan Goncales: and divers other, very learned and godly preachers. Besides this I did with great diligence inquire for Luther's works and other writers of the Protestants, which the inquisitors themselves did lend me at the first very willingly, as one of whom they had no manner of suspicion. Wherein I did acknowledge the singular providence of God, who to cure my blindness, made the inquisitors themselves his instruments, and by their hands gave me such books for my better instruction, which they had before taken from others. By means whereof it came to pass, that in short space I profited greatly in the knowledge of true and perfect religion. Then began God to open the eyes of my understanding, & to give me (as it were) certain spectacles, by means whereof I espied many horrible & abominable things which before time were unknown to me, and no such things in my judgement. And, to declare to your Majesty by what ways God did lead me as it were by the hand to a further knowledge of his truth. I will in the beginning show unto your good grace the means where by I first attained to perceive the tyrannous dealing of the Pope and his inquisitors. For when I weighed with myself, and pondered in my mind the great darkness and ignorance that we were in, I considered how necessary a thing it were for us to be instructed in the holy and sacred Scripture which God had left for the increase and confirmation of our faith: 
The Lay people inhibited the reading of holy scripture.  On the contrary part, when I perceived how the Pope and his inquisitors with all the rest of their sect, laboured tooth & nail to keep men from the reading of the word of God: & when I daily heard cruel Edicts and Proclamations published against such as had either Bible or Testament in their mother tongue, I straightway burst out into these words with myself, saying: Are these the decrees & Edicts of the true Ministers of God? God expressly by his word commandeth that all men should read the Scriptures: & these men directly do countermand it. 
josu. ●.  God appointing josua to be the ruler and guider of his people, enjoineth him to take his law as a rule to direct & order all his enterprises by, & the people would not receive him, but with condition that he should guide & govern them according to the prescript word of God: whereas the inquisitors are grown so bold, that they dare inhibit Princes and Magistrates the reading of the Scripture. I read in john that every man aught to search the scriptures, 
john. ●.  for as much as they do bear witness of Christ. The inquisitors bear us in hand that it is only meant of the learned sort which understand Latin: & that it is punishable with death for any other man to presume to read than in their mother tongue. Moreover Paul taught me that the just man liveth by his faith, 
Rom. 4. & 10.  & in another place that faith is gotten by hearing the word of God. The inquisitors teach the contrary, that the faith & belief which the church holdeth generally is sufficient for the behoof of every particular person. 
The comm● and Popish catholic faith.  And if a man had asked them the question what manner of faith that is, & which is the true church, they did answer, in effect the same, which the Pope, the Cardinals, the Bishops and inquisitors declare by their fruits, and represent in person, of whose faith and works they would have all other men wholly to depend. And truly this inhibition of reading the holy Scriptures me thought did sound much both against all good reason and policy. For what Prince and potentate is there in the whole world, that would think it an indifferent matter to command his subjects to observe & keep his laws and ordinances, which neither his officers will suffer them to read, nor to have in their custody? For if that were so, then should either the Prince be suspected to go about to entrap his people within the danger of law, or the Rulers under him thought not only not obedient subjects, but rebels against their Princes will, considering that it is a very hard and a difficult matter to keep laws, except a man be skilful and conversant in them, and by means thereof understand them perfectly. What (thought I with myself) Mahomet was never so cruel against his sect and followers. 
The Turks more cunning i● their Alcorane that Christians are in the Bible.  For he left his Alcorane in writing as a compendious and brief Abstract of his sect and heresy, to the end that every one, both old and young, learned and unlearned, Lay man or Clergy man, might learn in their own natural language to know and to follow the doctrine & religion of him whom they had chosen for their Captain and supreme head. How much more requisite were it then that the most righteous law and most sacred word of our God should be red, and in perpetual meditation with them that profess themselves to be scholars of his school, and members of his Church? To be short, as I was in this cogitation, I become fully persuaded in conscience that the Pope and his Cardinals, the Inquisitoures and their adherents, and all the other their complices and confederates in the like tyranny, were the professed enemies of God's kingdom and his glory, sworn traitors against the Majesty of Christ, and the very means and instruments of Satan, whereby he inveigled many miserable souls, spoiling them of the food & sustenance of their spiritual life which consisteth in the word of God, and compelling the poor flock of Christ to beg the crumbs of that heavenly bread at the hands of Monks & Friars, who tempering the same with their pharisaical leaven, made it both foystie and unsavoury food: and yet not withstanding, made their merchandise thereof, and sold it to the people at a very high price: And here began I to conceive a great grief in my conscience, and to feel (as it were) a corrosive at my heart, beholding the common people and the foolish superstitious women run by flocks here and there up and down to get them ghostly Fathers, that might comfort and heal their wounded and guilty consciences. I considered further that these tyrants had forcibly entered and intermeddled within other men's jurisdictions and liberties, taking upon them the interpretation of holy scriptures, and yet in such sort that they never opened their mouths to preach the word to the common people, but at their own pleasures and their best leisure at certain times in the year, as most commonly in Lent, Aduent Sundays, and a few other festival days. But O good Lord what kind of Scripture is it they preach? such as they make their markets of, and cell for money, profaned with all kind of Idolatry and superstition, corrupted with the idle devices and constitutions of man's brain, serving only for the advancement and commodity of the Pope and his champions, without bringing any quietness to afflicted consciences, or any perfect knowledge and instruction in the mysteries of Christian religion: for all there sermons and actions respect no other end.  
And now I leave it to the consideration of your Majesty (most mighty Prince) to weigh and consider what kind of knowledge of God this people can have engraven in their hearts that have such Pastors and Scholars to teach them? 
What m●ner of knowledge of God is in papacy  For mine own part I must needs confess, that the same God that by his holy Spirit hath wrought this alteration in me, hath been defaced by them, and spoiled of his greatest and most marvelous works, Mercy & justice. For these lying Doctors and teachers made him a cruel and severe God against such as could not make satisfaction for their sins with money. And if their doctrine be true which teach us that those men are more acceptable in the sight of God, that make sumptuous & magnificiall foundations of Abbeys and Monasteries, that make large and ample donations for the maintenance of the same, that build Chapels and Altars in Churches, that find lights and give silver lamps, that give money to the maintenance of the Choir, that found perpetual chaunteries and Diriges, that give fair and rich suits of Copes: woe is me therefore, what shall become of poor labourers & handicrafts men, of the poor ploughman and others, that get their living hardly by sweat of their brows, that neither have any money to bestow to such uses, nor scarcely sufficient to buy bread for their family? with what face or countenance dare they presume to appear in presence before such a golden God, and ●ne so desirous of presents, having nothing to present him withal? Surely the mercy that such a God will show shall extend but to a few. Again me thought ●hat that God of whom those Doctors did preach unto us, was not perfectly just and righteous, that would pardon the transgressions against his holy will and commandment, for gold or silver or other presents whatsoever, considering that it is a great shame for a man of any credit or honesty to be bribed with rewards, and to pardon a trespass for money. For what can be more vile, 
The blasphemous consequences of the Popish doctrine in their opinions they hold of the Deity.  or deserve greater reproach, than that a man should make the transgressing of the law, but a money matter? And yet the God of the Papists according to their doctrine (as though he were not contented and satisfied with the everlasting sacrifice and obedience of his son Christ) selleth his grace and favour for money, is content to pardon the greatest and most horrible offences that can be, to him that giveth most money, and in respect of masses, oblations, pilgrimages and such like babl●● content to be reconciled unto us, and to b● at a perfect unity and atonement wi●● us. Whereupon I gathered and concluded, that the conscience of man should 〈◊〉 the sight of such a God be in a perpetual and continual fear and terror, always restless, hopeless of finding any place o● stay in the mercies of God. But if any b● the direction of God's holy spirit had any assurance and certain affiance in such goodness and mercies of God, he was straightway called arrogant and presumptuous heretic that durst presume to put such a confidence in God, who was so wayward and dangerous to please, that the most precious presents that can be will scarce content him. The which things I perceived to tend wholly to this end and purpose, to keep them in continual awe and despair, and by this means to compel men to run with quaking and trembling consciences to their confession, 
Incertenty and weakness of faith bree●eth distrust & despair of grace.  as to a most safe and holy sanctuary. And to keep them in this perplexity, they did abuse many places of Scripture framed always to their own ●yne and profit. For this doctrine ●the stir men to seek to merit the ●race of God by all means, which these ●edlers make their markets of & retail 〈◊〉 every body. Moreover me thought ●e cowls and hoods of Friars and Monks, the Vestiments and Bell's ●f the Churches and such like, were (as I may term them) Mercers signs to direct a man by where he might see choice of such wares, and buy the grace and favour of God of what sort or price it pleased them. And what kind of faith than doth your Majesty think that these men can have, which being blind themselves, follow them that be blind guides? 
A definition of faith after the romish doctrine.  For their doctrine of faith in effect is, that it is nothing but a certain persuasion imprinted and settled in the heart of man, by means whereof they hold for a surety that what soever the Pope's holiness, the Cardinals and the rest of the Clergy do and believe (for these say they are the Church) that same is the very will of God. And this faith they call Fidem implicit● that is to say, the common & general fai● meaning hereby that we may not be ●quisitiue of the Articles and points of religion, but that we must depend upon ●ther men's faith, and believe as they believe. Moreover if the mind of man we● at any time troubled and out of quiet, other by the threatenings of the law, or b● the guilt of our own consciences for o● misdeeds having not understood th● marvelous force of faith in Christ, an● the free justification that cometh by him I beseech you what plaster did they apply to our wounded consciences? 
The Pope's plasters and remedies for sin.  For soot● we must make confession of our sins t● them, and make a general rehearsal of a our misdeeds, and leave not out one, bu● shrive ourselves wholly of al. The which thing besides that it is a very hard & a difficult thing to do, will sooner drive a man to desperation, than yield to our afflicted souls any kind of comfort and consolation: except perhaps some special men of learning and discretion which know the true use of confession, do qualify the matter some manner of ways. But 〈◊〉 concerning the matter of our free iu●fication and reconciliation with God ●rough the blood of our saviour jesus ●hriste, not a word I warrant you ther●, for it brought them neither morsel 〈◊〉 their mouth nor penny to their purse. ●ouching repentance, how many subtle points and nice quiddities have they guised of their own brain quite and ●eane against the word of God? to the ●nd to flatter the rich and wealthy of the world, and to lull them asleep in their own sins and filthy abominations, 

Contrition is the deep sorrow of the heart & dread of conscience springing from the knowledge of our sins. The Doctrine of Attrition nourisheth sin.  
Attrition is a motion in man, moving to the disliking of sin.   teaching them that although they have ●o perfect Contrition of heart for their sins, that before God it is sufficient to have a little Attrition, that is to say, a kind of disliking of themselves, for that they had a pleasure in wickedness and sin, and in continuing therein. This Attrition ●oyned with a little shrift was a mean and an emboldening, as me thought, and a kind of provocation of thieves to continued in their theft, adulterers in their adultery, and of other wicked persons to commit sin and to continued in the sam● For they bear the people in hand notwithstanding all this, that they might ha●● a ready & speedy way to heaven, and r●● post if it pleased them so they would pa● for it, and if they could not reach thith● without a bait, they should be sure 〈◊〉 meet with no worse an hostery by th● way than Purgatory. The which pla● the Devil & his Ministers have erected 〈◊〉 rob Christ of all his gests, and to defraud them of that heavenly banquet tha● he hath freely prepared upon the Altar of his cross, by offering up his body ther● for a sacrifice & shéeding his most innocent blood a propitiation for our sins. Bu● as concerning justification & Sanctification of man, and the inward affection of the heart, which God specially requireth of his children, these Preachers speak not one word. For so oft as they preached of good works, they named unto us, works meritorious, works that justified, and of Supererogation, which they said were acceptable before their God, who (as they fayne him) is better pleased when we eat fish than flesh, 
The superstitious works of the Papists.  when 〈◊〉 go woolward than when we wear a anon shirt: when we sleep upon a straw ●dde than upon a bed of down: when ●e go a long pilgrimage, as to S. james of ●mpostella, or some other such Idol, ●an if we go a short journey to any other ●e. As for true faith, such as worketh 〈◊〉 Charity or sure and steadfast hope, or ●rfect love, which is more careful for ●e commodities of other than for his own, 〈◊〉 mortifying the old man with whom we must keep a continual conflict & battle, God (say they) was not so greatly careful. By this bait (most mighty Prince) is the most part of Christendom ●oth trained into the Church of Rome & ●etayned therein, for these teachers have very great care over the body but none at all over the soul, that is to say, are very careful in outward ceremonies, wherein ●he more busy the better Christian, the more Hypocrite the devouter is he accounted and more religious.  
As for the matter of regeneration and new birth in Christ, 
No regeneration without faith.  they declare evidently, that they never received benefit th● of, nor so much as conceived the misteri● For they do only inquire thereof at t●● tune of their baptism, when the infat hath neither sense nor vnderstandyn● nor will, nor faith to receive Christ, a● yet are they as proud and as brag 〈◊〉 may be, and by their doctrine make oth● to grow in like pride, and bring them 〈◊〉 belief that they have put upon the● Christ undoubtedly, because they ha● been outwardly washed with the visibl● Element, and that the kingdom of heaven is theirs of duty, after they have r●ceyued the Sacrament of Baptism though they never had any sense or perseverance of the sprinkling of the blout of Christ, nor that testimony of a go● conscience that S. Peter requireth of the● which be baptised in Christ and sprinkled with the dew of this grace. Bu● how many ways this Sacrament i● abused and profaned, for brevity sak● I will omit to speak of at this present. Yet may it please your grace thus much to consider, to what great boldness an● impudency these workers of iniquity ●re grown with practice, and profess to conjure devils out of the bodies of infant's (whom God reckoneth among his own) and that with the unsavoury breath ●f their corrupt stomach by laying hospital upon their faces, casting salt in ●heir mouths, anointing their forehead ●nd shoulders with filthy oil, as though Christ our saviour had at any time instituted any such thing.  
I saw moreover, that in stead of con●●rmation used in time passed in the primitive Church, to strengthen the novices in the faith by some catechism ●nd exposition of the articles of Chri●tianitie, such as was thought most ●pte and convenient for that purpose, respecting their capacities, there came in ●lace a foolish and an apish imitation ●f the like, or to term it more aptly, a ●ery ridiculous counterfeiting of the ●ame. 
The Popish manner of confirming children.  For the Bishop arrayed with his Rontificalibus doth first bind the child's forehead that is to be confirmed, or doth blindfold him rather, and then giveth him a blow on the cheek to put him in mind that he departed from under his hands, and received of him confirmation, the blind to follow the blind that way which should lead them to destruction. And this abominable ceremony they are not ashamed to call a Sacrament of the new Testament, and set it in like place and degree with those which Christ himself had instituted.  
Of like presumption and arrogance I perceived likewise that they had dealt in the case of marriage, 
The solemnisation of marriage, a civil matter, and of mere policy.  the first institution whereof, albeit, it did proceed from God, yet is it a matter civil and politic. For it may be contracted and solemnized before the civil Magistrates, aswell as in the face of the congregation: forasmuch as it importeth no other thing, but that the people may understand that the coupling is just and lawful, their faith and truth being plight on both parts by each of them to the other, and the banes openly asked, before that the whole Church be sufficiently advertised thereof. Whereas these good schoolmasters of ours do affirm that matrimony is a Sacrament: not of any zeal ●hey have of giving that honour to that ●oly institution (which call married folks worldly and carnal and imperfect Christians) but because they would raise some advantage to themselves of every thing ●hat they might get any profit by, and ●herefore they say it is no lawful mariege, except the Priest have his share in ●oney. And who seeth not most mani●stly these men's arrogant and shameless impudence, which contemn, & dispraise t●at honourable estate of holy wedlock, 〈◊〉 the end that they might advance, ●nd bring in estimation their filthy and ●ncleane single life, and the abominable vows of their counterfeit cha●tie, verifying in themselves the same chyche hath been long a go foretold ●y the holy Apostle: and on the o●er side do term it by the name of 〈◊〉 Sacrament, 
1. Tim. 4.  that they may make their ●●ynes the greater. Or is there any ●yng that they will be afraid and ashamed to attempt, that where Christ hath instituted only two Sacraments, 
Ceremonies turned into Sacraments.  have presumed to make five more, and of certain holy ceremonies which the ancient fathers used with great devotion and reverence, and with good discretion, they have made their gain, and set the sacraments to sale, promising grace and salvation by such means; having no one word in scripture for their warrant that the promiss of God is joined to any of these their new invented Sacraments.  
Touching the blessed Sacrament of the lords supper (merciful God) how many abuses did I manifestly see brought into the holy mystery by the blind superstition and arrogant presumption of men, in the celebration whereof like as they use in baptism, all things are said and sung in a barbarous and an unknown language, so that they which had n● knowledge in latin could understand nothing, but only see a few gesture like juggling knacks. 
The Mass a sacrifice propitiatory.  They persuaded th● people that the Mass was a sacrifice propitiatory, that is to say, that the wrath and vengeance of God was appeased, and himself reconciled therewith, and by this means, sold the graces and blessings of God for money to men desperate and unrepentant. Besides this, they made this medicine serve to satisfy for the sin of all men both for quick and dead, a doctrine no where to be found in all the holy scriptures. And to the end to perfect their iniquity, and to accomplish it fully, they taught us further that these massmongers and sacrificers had such power and ability committed unto them, that immediately after the words of consecration (as they call them) or sacramental words, and by the virtue thereof, they were able to fetch Christ from heaven with a trice both flesh, blood, and bone, and the same Christ break in pieces with their hands, offer, sacrifice, eat, tear with their teeth, and devour, whereas he is now immortal, impossible, omnipotent and everlasting, 
The council of Trē● in the time of jul. 2. th● 2. &. 3. Canon.  and death hath henceforth no power over him.  
Besides this, in the administration of this Sacrament the people was defrauded of one part, to wit, of the wine, the Sacrament of his blood, contrary to the prescript form and institution of Christ: the which albeit the fathers in the late council of Trent did acknowledge and confess, yet notwithstanding (say they) for certain special causes, the holy mother Church of Rome hath determined the contrary, that it shall not be lawful for all Christians to receive the cup which is the Sacrament of Christ's blood.  
Moreover I was sore aggrieved to behold the abominations committed there in the adoration of a piece of bread, and that with such kind of worship and honour, as God by his commandment hath specially reserved to himself. This God of theirs made of bread and dough was carried I say, about in solemn procession through town and streets, with candle and torch light, with jolly chanting and jangling of bells, it was carried to the sick & diseased, it was a preservative against the plague, it was good against all thunder & lightning by land, against storms & tempest by sea, it was carried about the ●ields to make them yield the more fruit, to drive away caterpillars & other such venomous worms, which did destroy, & eat up the corn in the ear: to be short I did see a horrible and a monstrous many of abuses, Idolatries, superstitions, buying and selling that the Monks and Priests used, and all for vile lucre's sake. And thus briefly out of a number of the like, I have sorted a few (most noble Prince) wherewith I was moved (or to say more truly) enforced to forsake your Realm of Spain, to my great grief, as being my native country, the soil that I was borne & bred in, where I had the comfortable presence of my friends & kinsfolk, being not in very perfect health, but having a erased body, disposed to divers infirmities. Notwithstanding I shrunk not for all this, but took this travail upon me, and was content voluntarily to go into exile, to the end that I might bestow the residue of my life in the declaration & exposition of the causes of this my departure.  
Whereof if I should have chanced t● have been prevented by death, yet my dying in a strange Country should be an argument and testimony to them that should remain behind me, of what affection I was towards true religion, and so should amount at the least to a secret profession of my faith, accounting it better for me to suffer any kind of adversity with God's chosen people, than to continued among the flesh pots of Egypt, 
Heb. 11.  and there to cherish my body, and to hung upon their sleeves, and to be under their countenance, which delight in nothing so much as in the savour thereof, seeing such things (as saith the Apostle) be brittle and last but a little season, and vanish away like smoke.  
And what shall it avail any man, I beseech your Majesty, if he win the whole world, and wallow in all kind of worldly pleasure at will, and loose eternal life, yea and his own soul. For if the delights and pleasures of this world be momentane and short, then surely our miseries and calamities that we suffer here ●n this world manfully in the defence of ●he glory of God, are less than the ex●éeding joys that God hath prepared for ●s, whereof he hath given us good assurance.  
Among the rest of their abuses and ceremonies which be infinite, 
Worshipping of Images.  if a man should go about to peruse them all, I had almost unawares overpassed the worshipping of Images and Crosses, a matter very necessary to be remembered, considering the horrible idolatry that they brought in under the cloak and colour of certain blind distinctions of Latria, dulia, hyperdulia, in worshipping stocks and stones with honour and reverence, not alonely the Images of their Saints (as they call them) but the reliks', and the counterfeits of such Images as have been heretofore at any time, or in any place had in reputation, as appeareth manifestly by the Images of our Lady (as they call her) of Montserat and Guadaloup, which are not only sought unto with great devotion and reverence, but also their pictures and portraiture drawn to the likeness and similitude of the same Idols. Besides this, the thin● that I marveled at most of all, was t● see where divers pictures represente● all one Idol, yet one to be had in mor● piece of the common people than the other, with more devotion to be sought unto and worshipped, more richly presented with jewels & ornaments, as it is easy to see throughout your whole Realm of Spain.  

The vows of Nuns and Friars  And here it may please your Majesty also to call to mind their doctrine of Monkery and cloistering, and their vows of perpetual chastity, obedience and poverty, the which of what soete and condition they be, and how much they avail and help a man to the better serving of God, I refer all men to the consideration of their dissolute and unclean lives, that take these vows upon them, to judge and to esteem.  
But that which is most worth the ●●rking, and ought least to be forgotten, is that these false and lying do●ures, to the end that their rules and ●ders of Monkery should be the more ●dde in price and estimation with all ●en, have so far passed the limits and 'ounds of modesty and shamefaste●sse, that they have not been ashamed 〈◊〉 affirm, and to preach openly, that ●e profession of monkery doth purge man as perfectly, and maketh him as ●ghteous before God, as Baptism, 
Monkery 2 second baptism by the Papists religion.  ●d that other Christians are but once ●ly regenerate, but Monks and Nuns ●gyther with their cowls and veils ●e receive (as it were) a second or double regeneration: O most hor●ble blasphemy, and intolerable in chri●ian ears, what a devilish arrogance ●nd presumption is this, to be so mala●erte to compare the dreams and fantastical rules of Benet, Francis, Domi●icke and such like, with the most sa●red institution of Baptism, yea and ●o place them in like degree therewith, whereas our Lord & saviour jesus Christ hath instituted and ordained Baptis● for a signification and a seal to us that true oblation and w●shing by 〈◊〉 which Christ the immaculate lam● that was slain for our sakes, 
Look in the books of Caiet.  did wa● and cleanse his Church, by shéeding h● most precious blood. But if any m● would enter straightly into the examination and trial of their lives, that ha● been so often washed and regenerate. I fear me he should found it too hot a ●uour to suffer any time without a spe● all good perfume. And therefore to spea● my fancy briefly, this their filthy a● unclean life is a great evidence a● proof, that by this second regenerati● they are become the im●s of the Devil that before peradventure had som● marks and tokens of adoption in Chris● The which thing was no small grief● unto me to see the good and godly ord●● and profession of Monks that was 〈◊〉 time paste to be so fond defiled by the● of our times, and so quite altered fro● their first institution. For there is no● so ignorant, that hath been any thing conversant in any antiquities and auntie histories, 
The first original of Monkery. Look in the tripartite history  but he may see that the permuted Christians in the first infancy of ●e Church to avoid the cruelty of the ethnic Princes, and to the end they ●yght serve God with more freedom, ●nd with less fear, did accustomably ●ée into desert places: whereupon they ●oke their names at the first, and were ●alled Monks, as men solitary and sequestered from the company of men, to ●ue apart from other in more perfect study, and meditation of Christ's religion, and in more safety and security to ●nstruct others in the same. Afterwards ●n process of time the sages of that time considering the great use that the Church should have of learned men to teach and instruct the people in the Principles and precepts of Christianity, caused certain schools to be erected, and for the better training up of youth, both in the knowledge of holy scripture, and under good discipline, they did place such men as lived solitary before incertain Colleges or Monasteries, to this end and purpose, 
Chrysostom in his book that he written against them that dispraise the solitary life of Monks.  that out of those places as from storehouse they might always choose a● and able ministers & pastors for the congregation to preach the gospel a bro● among the people. But after corruption and ignorance was crept in, and th●● Popery had gotten the upper hand God's word was laid aside and neglected, and the youth bestowed all their time in chanting and howling both day and night, and in so blind ceremonies full of superstition and Idolatry, contenting themselves with a cowl, the badge, and cognisance of their second regeneration. Is it possible then that there should be any man living either so far from God, or so careless of his own salvation, that beholding daily with his eyes so great and so horrible a corruption, and depravation of all things, and knowing them to be contrary to the Majesty of God, odious in his sight and abominable, will notwithstanding continued therein, and be partaker with others of their wickedness. I pass ever, that the Gospel was made a plain merchandise an open shop thereof kept in Chur●s to buy and cell, and to exchange 〈◊〉 other wares, the most precious blood Christ.  
For what other thing (I beseech 〈◊〉) are their proclamations, and In●gences, Remission and forgiveness ●ynnes, dispensations, processions, 〈◊〉 rogations, bulls and such other ●e, but an open sale of Christ's blood, 〈◊〉 it were by the drum and standard? 〈◊〉 so much that the dead can not rest ●ietly by them, but they will have ●em in by hook or by crook one way 〈◊〉 an other. For as though it were a ●●all matter to devour, and at a morell to chop up the quick to gnaw 〈◊〉 their bones (and as the Prophet ●yth) to break them in pieces, and ●st them in a pot to make themselves ●oath withal, they will also resemble the Crows, 
What it is to devour the dead.  and pray upon ●e dead carcases. For what is to ●ée called a devouring of men a live if this be not?  
That no man be he never so poor without present pay might either have his ch●● christened or bishopped (as they term 〈◊〉 nor any be priested nor married, nor ●●ceiue the Communion, nor be anoyl● lastly, (which is a most evident argument of the insatiable covetousness 〈◊〉 these greedy cormorants) might not b● buried and laid in the earth, which 〈◊〉 common to all men, except these fellow had their money paid afore hand: b● specially if a poor man aught any pe●tithe, first fruit, or any other Church duty, he should not have Christian burial before he had satisfied therefore And then also I beseech you what chantic did they show to the dead? after a● this forsooth they would make the executors pay for their Masses and D●●ges for their singing and chanting, fo● cross and cross cloth, for bell and candle light, for soul knells, for sensing, forbear and bear cloth, with infinite other polling reckonings, that these shaven Sires, and these peddling Mercer's ha● learned in the school of Satan their Syre● And this is the cause (most mighty Prince) why a number have willingly ●parted out of your majesties Realm 〈◊〉 Spain, sorrowing to see before their ●●es, so many and so horrible abuses in ●e Popish Church, and having no hope 〈◊〉 redress in so cureless a case: for such 〈◊〉 durst either privyly or openly make ●eyr moon to others, or declare their ●dgement in religion ●asted the Inqui●●ours tyranny therefore: some being exe●●ted by fire quick, some strangled to ●●athe, some perishing upon the rack, ●nd other their torments inexplicable, ●me by the filth and corruption of the prison, others most cruelly entreated at ●he Gaolers hands, and yet of all the ●est, this is most slanderous and greatest dishonour to your Majesty, that all ●●ese tyrannies are countenanced with ●our authority, and by virtue of your highness commission: as the common ●●ying is, that your Majesty is the author thereof, and the inquisitors but ●oure instruments. For they say that ●our Majesty hath straightly charged ●nd commanded, that all such persons as shall hold opinion that these thinger that be above named be abuses, and desire to live in that freedom of conscience wherein God hath placed us by the Gospel of his son Christ, should suffer imprisonment, tortures, death in most● cruel sort that can be devised. And therefore it behoveth your Majesty greatly (most gracious Prince) to take notice of this cause: (which our adversaries, for the respect of their own private lucre, seek by all means to keep from your knowledge fearing that our cause being known they gains would cease) before your grace authoryze by Commission such vniust● judges, and not to permit that they should sit of life and death over them, who can best declare to your grace the subtle practices of this generation, because they know them best. 
Kings and civil Magistrates ought to hear and determine the causes of such as are accused for religion.   
It is reported in histories that Hadrian the Emperor, who knew not Christ, nor his religion, nevertheless would not reject the supplications, and bills of petition exhibited unto him by the Christians. Neither did Pontius Pilate that jew, enter into judgement of ●ure saviour Christ, before he had ●y orderly Process, and as it were ●y due form demanded of the party himself, what his cause was, ●utting apart out of the place of judgement all his accusers.  
Festus and Felix two chief Rulers among the Romans, and lieutenants of the provinces, would ●ot condemn S. Paul till they had with patience heard him plead his own cause.  
Neither would your most noble progenitoure and late Emperor Charles the fifth, of most famous memory, be quiet in his mind, before ●ée had heard Luther speak for himself in his Majesties own presence. And also (as it is reported of ●enne of very good credit,) did privately seek to understand the whole ●ate of his cause at Luther's own ●outhe.  
Whereupon Pope Paulus the third of ●hat name, began to have him more than half in a jealousy, and to conceive some displeasure towards him frowned upon him foully therefore, in so much that he let not to threaten the Emperor t● remember him for suffering an heretic to speak in his presence, though in his own cause. The which is an evident argument of a full weak and an unjust quarrel, when a man refuseth to have his cause referred to the debating and determinations of indifferent judges. For if the Pope and his Clergy maintain a righteous quarrel, why dare he not refer it to the judgement of Kings and Princes? why fleeth he the trial thereof: why is he afraid to come to conference, and have his cause freely debated in a general council, where the controversies of religion might be debated and disputed of, and every man be heard to speak his opinion according to the truth of the Gospel, without fear or danger of their tyranny? What impediment was there think you, why the East churches of Greece, Macedonia, Asia, Africa, Constantinople, and Antioch would not give their consent to the primacy of the ●pedo me, not give their consent, nay 〈◊〉 at moved them with might and main ●withstande that ambitious nation of 〈◊〉 romish Supremacy, by virtue ●●ereof (say they we may displace kings ●o Emperors from their kingdoms 〈◊〉 Empires, we may spoil them of ●●ir Crowns, we may take the sword ●t of their hands, and dispose all that ●●me at our own pleasures, and at our ●illes give the spoil thereof where it presseth us: And yet Princes and Potentate's being drunk with the Babylonical harlot, do kiss his feet, honour ●im in earth like a God, and so do term ●im the God of the earth, their most ho● father and supreme Bishop, and be●●g falsely persuaded that he can not ●●re, do therefore think that the poor protestants are justly condemned by his ●ome, because they will not fall down ●nd worship the enemy of God, thinking ●hat all Princes may with very good justice, and with a just conscience execute ●ll things that are commanded by him, and that the inquisitors likewise m● do the same by virtue of their commission.  
O merciful God, what a blindness is this? O how sharp are thy iudgmen● (O Lord) that hung over our heads, the men being worse blinded inwardly, as in more gross and palpable mists of ignorance, than the outward mists a● darkness that the people of Egypt we● in, should notwithstanding think the did as perfectly see the truth as the Su● at midday, and on the other side iudg● them to be blind that have the true an perfect light, even the spirit of Christ▪ give light to their understanding. Who senses also and understandyng they da● go about to blind, and to captivate lea● happily they should espy their juggling and treacheries, nay pluck their ey● rather out of their heads, molest, vex, disquiet, torment, kill and slay those by fin● and sword, and by all kind of torments whom God accounteth to be of hy● flock, and hath been marvelously careful and tender over to bring them up, to foster and cherish them, and 〈◊〉 increase their number, and for whose ●ke jesus Christ the everlasting son 〈◊〉 the almighty father hath shed his ●oste precious blood to work their re-demption and salvation. And then began 〈◊〉 thus to think secretly with myself. What meaning have these fellows with ●●em? If we be heretics (as they account us to be) why have they no compassion of our souls, forasmuch as they ●éeke not only not to save our bodies, but work our utter destruction? Why do they put us to death, persevering in our opinions and judgements, which they ●all Heretical, especially being persuaded as they are, that our opinions be damnable? 
The inquisitors labour to destroy both body and soul.  Why labour they not ra●her to teach us the truth, and to bring us back into the right path again? Why are they not contented to spoil us of our lives, but imagine how they may do it in most despiteful and cruel sort that can be devised, to the end, that they might drive men into desperation, whose salvation they might drive men into desperation whose salvation aught of Christian charity to be most dear unto them. Now● surely so it hath pleased God to order it, that these men should bestir them i● this sort like furies and hellhounds, that they may declare themselves to be th● seed and generation of Satan their Sire, who hath been a murderer from the very beginning, the brood of Cain subject to the curse, of whom God in the last day at his coming to judgement, will ask a straight account for the innocent blood of his Saints shed here in earth by them, and revenge all the whole, from innocent Abel, to the very last of his Prophets and Martyrs. As our saviour Christ doth most manifestly declare, speaking to the pharisees: Verily I say unto you, it shall come upon this generation from the blood of just Abel, to the blood of Zacharias the son of Barachias, whom you have slain betwixt the Temple and the Altar. Wherefore in most humble manner, I pray and beseech your Majesty (most gracious sovereign) not to defile nor imbrue your ●ndes with the blood of your most innocent subjects, nor to permit and suffer ●y longer that these limbs and minivers of the Devil, the deadly enemies 〈◊〉 God should abuse your gentleness ●nd good inclination any longer. Let not 〈◊〉 great and so horrible cruelties be pra●ised and countenanced with your authority. Cast not the sheep committed ●nto you by God, into the mouths of ●hose most ravening Wolves, leave not behind you so lamentable a memorial to your posterity, that your grace should be registered among them that voluntarily, and after their own lust and pleasure, have by all means persecuted the true Christians, the children of God, and put them to death, let it never be said that good men have been unjustly oppressed without cause known, but only pretended contrary both to God's law and man's, and that in your majesties most Princely throne and consistory. For besides that this corrupt kind of dealing in the seat of judgement will seem most monstrous most detestable and most unreasonable to them that shall follow: there is a worse thing greatly to be feared, lest God the Lord of hosts the most mighty and strong defence of Israel, will say so great and so horrible Plagues, upon these most cruel and unjust judges, and upon their issue, their realms and dominions, that it shall remain as an example for all posterity that shall come after, & the memory of them shall not be worn out while the world endureth. 
The miserable ends of them that persecuted the Church.  Not more than is the memory of Pharaoh that was drowned in the depth of the sea, or of Nabuchodonozor that was transformed into a brute beast, or at the least (which is as much in effect) given over to brutish and beastly delights and exercises, or of Holofernes, whose head was stricken from his shoulders by the hands of a seely woman, or of Herode, that was eaten up with worms, of Nero, Caligula, julianus & other like tyrants. It is therefore a good lesson in this case to beware, & to be wise by other men's examples. For it is a great grace of God to learn by the mishaps of other men, as it were at the hands of a schoolmaster what is best for our own behoofs. The which your grace may easily learn (most mighty prince) if it may please you to cast your eye aside, & to behold the miserable calamities which in your memory have happened unto them that have persecuted and vexed the church of god. Nam tua res agitur paries cum proxmus ardet, as the common saying is, When thy neighbour's house is on fire, take heed of thine own.  
But to return to my purpose, these are the chief occasions that enforced me to leave Spain, and to betake myself to the wide world, and to wander as a Pilgrim and stranger in foreign countries. In the which travail for the space of ten years, besides great sickness, I have suffered extreme Poverty, and have been constrained to become as an infant again, and to learn to speak strange languages to be able to understand others, & to express mine own mind. The which things notwithstanding, trusting in the mercies of God, I have both willingly and patiently accepted and suffered, knowing assuredly that the Disciples & soldiers of Christ cannot be in better estate and condition than their Master and Captain hath been. And this is the cause why the world that is naturally inclined to malice and spite, refuseth to be at league with me. For if I were a worldling, then surely would the world embrace me as one of his brood, would commend and extol me, would set me aloft in honour and authority, would endue me with riches, and would yield me at full all other commodities and pleasures, as it is accustomed to do to his own. But I for my part tender unto almighty God most hearty thanks, for that it hath pleased him freely, and of his mere grace without any desert of mine, to imprint in my heart true and perfect faith, by the which I do not only steadfastly believe in his dearly beloved son, and in his Gospel, but also do manifestly abide & suffer all things for his name sake, and am made partaker of his Cross. Howbeit in all this my long travail there is nothing that seemeth to me so unseemly, as that such as be about your Majesty and of your Counsel should use such diligence, sparing neither for labour and cost to apprehended, and to clap in prison a number of us Spaniard's that have fled your Realm, and one also among the rest. For it is manifest and very apparent, that by them there have been divers spies and searchers sent abroad to apprehended us, and that there have been no small sums of money spent about the same. And yet notwithstanding, God hath so blinded them, that neither they knew, ne being present among them, nor witted not well either what to do or speak, for the which cause the lords name be praised for ever. For neither have I hid myself in corners in this time of my absence, nor lurked in obscure places, but God hath given me such spirit, and such boldness of courage, that neither in Italy, Germany, France, Savoy nor presently being in your majesties low Country of Flaunders, I have either disguised self or dissembled my religion. Nay I have openly, freely and boldly, preach●● the Gospel in the most famous Cities where I have travailed, and in a great and wonderful audience, yea before the most noble Princes, and most honourable personages of all Europe, with the liking and commendation of many, and with good opinion and credit for my conversation. Albeit I acknowledge right well mine own weakensse, and confess myself to be subject to many infirmities, and guilty thereof in the sight of God, knowing that I am defended of that most corrupt and cursed root of the old Adam, and that all my deeds of themselves be vile and naughty, abominable before God, & accursed unless they be shadowed and covered with righteousness and innocency of our Lord and saviour jesus Christ. Notwithstanding (most mighty prince) my conscience pricketh me not for any thing that I ought to be ashamed to show my face among men, nor any cause I thank God to make me hide myself and keep in corners. And when I was in Spain I thank God I did not only live there blameless, but also void of all suspicion of crime. Although I must ●éeds confess that fearfulness of my flesh, and natural frailty was some let & hindrance unto me that I did not openly preach & profess the truth of God's gospel at the first, after it was revealed unto me: In so much that the inquisitors themselves, could not be persuaded of six months after my departure, that I had changed my Country for religions sake, thinking me verily both to have a good opinion of their proceedings, and to be a perfect Catholic after their Romish sect. Notwithstanding these pursuivants & searchers made such earnest pursuit after me, and that by express commandment from the kings mouth (as they most falsely pretended,) as they would or should have done against the greatest thief and cutte-throate, or counterfayter of the kings coin or the rankest traitor to your Majesty that could be, whereas I (god be thanked) was free from these and all other such like offences: as I report myself to the inquisitors themselves and to their own promoters, or of any of these matters, thought I know them otherwise, and in other to specte to be my deadly foes and adversaries. And why is that I beseech you Forsooth I will not believe the Pop● and his chaplains. And that is such 〈◊〉 sore matter in my fancy, that I think I could not ask a greater boon at God's hands, than that it might be m● chance to testify and to seal up m● faith with the shedding of my blood. I● is causeless therefore an mine opinion, that these furious & raging mad brains do thirst after my blood so hotly, although they know assuredly that my belief and persuasion be quite contrary to their superstitious devices and Idolatries. Moreover the power and authority of Rulers and Magistrates seemeth to have certain bounds and limits within the which it is contained, so that it reacheth not so far as the mind and conscience of man beyond the rule of God's law, as appeareth more plainly by the express rule and commandment of Christ, where he saith: Give unto Cesar that which is Caesar's, and unto God that which is his. And therefore kings and princes can require no more at their subjects hands, than that of right is their duty, to wit, obedience of their subjects towards them, and their laws, the due payment of tax and tribute, and in their behalf to spare neither body nor goods. Marry the heart and conscience and religion that resteth therein, is an other manner of matter, and is in the hands of God alone, who guideth and governeth the mind of man with his holy word and scriptures, teaching them both, what opinion we must have of him, and what kind of worship and honour we ought to yield him. Wherefore in most humble manner, I pray and beseech your Majesty (most merciful Prince) not to account that to be a fault that is so far from offence, howsoever your false informers will bear you in hand the contrary. And this sense and feeling of a pure and upright conscience, hath comforted and confirmed me from time to time, and hath brought me in case that neither I feared any indifferent judges, nor doubted to go into other of your majesties dominions, to the end that to my power I might do good both to your Majesty, and to my fellow subjects. Specially calling to my mind, and considering the great tumults and uproars, and the cruel wars that this change and reformation of religion had caused both in Germany, Scotland and France. The which I think hath fallen upon us partly for our sins, and partly the rash boldness of some that were in hope belike to bring their purposes to pass by contention and strife, and being hot and eager sought to plant religion and building up of the Church of Christ, with force and strength of arms, imagining that the same were the means of the government and administration of a civil common wealth, and the building and maintaining of Christian religion: which being spiritual and heavenly, needeth not these contentions and tumults for planting & defence thereof. And therefore after my first coming into your majesties low Country, being perhaps not altogether ignorant in these affairs, I did bend the whole force of my wit in my sermons to calm and pacify the common people, and to bring them to an unity and atonement together, exhorting them to give themselves to peace and brotherly charity, to bear one with another, and to forget all quarrels till it might please God so to work in your majesties heart, that either in your own presence, or before some discrete and indifferent judges deputed by your Majesty, or in some general assembly of the states in Parliament your Majesty would permit your poor and miserable subjects, to complain themselves of the tyranny that is practised against them, and that heavy yoke of bondage with the which they are oppressed by the Bishop of Rome.  
And truly so far as I can gather both by the talk and behaviour of your majesties Subjects of the low countries, they had rather choose to have free access to make their supplications and complaints to your Majesty, and have liberty to maintain and retain among them the Gospel of Christ, though it cost them a great part, yea their whole substance to purchase it, than to stoop and yield their neck to the heavy yoke of Idolatry and tyranny of the Papists But at this present, partly for fear of war and persecution, and partly of your highness displeasure, they are content to be quiet and to keep silence, waiting a good time when your Majesty would be so gracious unto them as to permit them to serve God duly, and in that sort that he himself hath in his holy word prescribed and appointed.  
Wherefore (most dread sovereign) at my first coming, my chief desire was to teach and to persuade the people to refrain from the doing of such like things, as before my coming had been rashly & lightly attempted by some, to wit from the breaking and plucking down of Images, the overturning of Altars and Churches, and Monasteries (as they call them.) For one thought it was very reasonable and convenient for us, if we will serve and worship God, 
john. 4.  and call upon him as he hath appointed us to do, that is in spirit and in truth, to permit and suffer other also to live somewhat after their own liking, and forasmuch as they are persuaded, that they can not without offence to God reject these superstitious and jewish ceremonies, to let them alone there with for a time, and to take their fill thereof, yielding for a season to their infirmities and ignorance, and praying to god for them, that it would please him to lighten their understandings with the shining beams of his glorious Gospel. And after that by the good examples of our modesty and our conversation of life, to move, to allure, and to inflame them to embrace true religion, and forsake their old idolatry, and false service of God.  
And because your Majesty may briefly understand the chief articles of our religion wherein we descent from the Pope and his popelings, I will keep the order well near in declaring my mind concerning true religion, that I have heretofore observed in the discourse which I have made in detecting their errors and abuses, the which declaration shall only contain that doctrine which I have learned and taken out of the word of God and holy Writ, and endeavoured myself accordingly, to preach and set forth to your majesties subjects. And for brevity sake, I will not debate nor amplify the proofs and reasons that I have for the confirmation of our religion, but will briefly and summarily, and by the way (as it were) will lightly touch the arguments taken out of the holy scripture, that make for the proof of our part, and the disproof of our adversaries. Whereby it shall remain as a testimony to our posterity, and appear most manifestly, that the inquisitors of Spain have used great injustice, and abused their commission in persecuting me for an heretic, and therewith also your Majesty may well perceive what kind of doctrine it is that I would have preached unto your subjects.  
And because perhaps it would be too ●ong and too tedious to entreat of all the points particularly that are at this day called into controversy, I will only handle five or six of the chief articles, and most necessary of the religion we profess, whereupon all Christ's religion wholly dependeth, and is sustained: and that your Majesty may also more easily judge the odds betwixt our doctrine and our adversaries: I will as briefly as is possible, lay before you their proofs and arguments taken out of their own works, and specially out of that book which one Ruardus Taperus 
Ruardus Taperus.  a divine of Lovane chief inquisitor for the low Country, hath in the name and behalf of all the Divines, and romish Clergy dedicated unto your highness, the which seeing it is authorised by your majesties privilege, I trust all men of that part will be contented to take the proofs and confirmations of the romish reilgion out of the book, as out of the storehouse of their divinity. For at this day, it is a very hard & a difficult matter to gather any certain doctrine out of the rest of popish divines, considering they do in so many points descent and disagree among themselves, one condemning an other, in so much that certain famous Universities have especially noted and quoted the errors of these men that were accounted the sure stakes and pillars of the Church of Rome, as for example, Thomas Aquinas, the Master of the Sentences, Durandus Scotus, and such other whom the Romish Clergy hath in greatest price and estimation.  

Of the word of God, the holy scripture, and the authority thereof, & the reading thereof in the mother tongue.  
Sing that the Church (as saith the holy Apostle) is builded upon the foundation of the apostles and prophets which is jesus Christ, that heavenly and everlasting word, it is reasonable and convenient, that we also should begin the ground of our confession and faith of that word of everlasting life, whereunto the Church leaneth, and wherein she reposeth her whole trust and ●fiaunce. first and foremost, therefore ●e confess that the word of God which ●e Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was before all ●ings, and from the beginning, 
Why Christ was called the word. john. 1. 1. john. 1. Heb. 1 Math 2. Heb. 7. Luke. 2.  the whi●e both was with God, and was and is ●od itself. The same word we con●sse was incarnate, and conversant, ●nd continuing here among us a long ●me, to the end to reconcile mankind 〈◊〉 his father, and to preach unto them, ●hose name was called jesus, that thereby might be signified unto us, that re●mption and everlasting salvation was purchased for us by the benefit of him, ●he same surnamed Christ, to signify ●nto us the anointing of the everlasting priesthood of his kingdom that endureth ●r ever, 
Hebr. 9  & of his most certain and true ●eaching. And forasmuch as the same vernal and almighty God can neither 〈◊〉 seen nor comprehended in the com●sse of man's understanding, he determined and perordayned to distribute, and ystowe upon men the treasures of his wisdom and grace by this his Legate and Ambassador sent from above. Wher● upon he is worthily termed the word o● God, begotten of God from everlasting and before the creation of Heaven an● earth. This is the same jesus, that from the beginning spoke unto the Patriarches and Prophets, imparting to them the will of his father, being the very so● of God, the shining brightness of his father's glory, the express Image of hy● substance, who upholdeth and may●tayneth all things by this his most mighty word, and by the which all things were erected, both visibl● and invisible. And by this word beyne the eternal and lively word, we mean not any such thing as can be either set● down in paper, or written with ink. Fo● our meaning is that that word only m●● be written with ink, which either proceeded forth of his own mouth, beyne here in Earth, or out of the mouths 〈◊〉 some of his ministers at his will an● appointment. And this word to wit● that was spoken by his mouth or by hy● Prophets, and set down in writing, w● also term, and that rightly and worthy by the name of the holy scripture: ●yche is the only way and means direct us to true holiness, and ther●e of right we call it holy, to make a ●ference betwixt it and the word ●t proceedeth from man, which of the ●turall frailty and infirmity of man, ●commonly joined with corruption ●d error.  
We do moreover acknowledge ●d confess, that the same word or de●ration of the will of God is contained in the books of the old and new testament or covenant, which are ●yuered us by hand, to the end we ●ye know and discern the true God ●m the false and feigned Gods and ●olles, 
Psalm 19 Rom. 1. Hebr. 11.  which man hath devised of his ●one brain. And though the contempla●n & view of things created bring some aht to the understanding of man, to make ●m to acknowledge and confess the ●yght and power of his creator, yet is not of any such force, as of itself ●one to be able to imprint in our hearts the perfect and absolute knowled● of him, it was therefore very requi●● and necessary for us, both to be lightn● with his holy spirit, and instructed 〈◊〉 his most holy word: for out of this fountain issueth all the knowledge that 〈◊〉 have of God, and is conveyed into ou● mind, which otherwise could in ●o ca● be comprehended of men, and that is 〈◊〉 true and the only means whereby 〈◊〉 may imprint and engrave in our heart the true and perfect presence of our G● and creator.  
And that is the order that God hi● self hath appointed and observed fro● the very creation of the world, and vi● in teaching Adam and Abel to repro● the sin and offence of Cain, to open a● declare his will to No, and afterwards to his peculiar & chosen people, to who● he would in more familiar wise and mo● sensibly reveal and manifest himself  

How diversly God hath revealed himself.  For God by divers and sundry mean● hath made his will manifest unto me● sometime by word of mouth and speech proceeding from his divine substance, 〈◊〉 when he spoke to our forefathers in such ●te, as they conceived it with their out●rde senses: sometime by the secret ●orking of the holy spirit: sometime dreams and visions, and yet all these adry means wrought one effect, to wit, ●oste sure and certain persuasion to 〈◊〉 scholars, that each of these were it erred, inspiration, or revelation, did al●aies carry with it an infallible verity, ●océeding from the secret heart and will god, who can not deceive men no more ●an he can lay aside his godhead from ●m.  
Whereby it came to pass, that the patriarches and Prophets by force of ●ys persuasion, were so confirmed and lengthened, that such times as it pleased ●od, they shrink not to seal up the ●ne heavenly word with the shedding of ●eir blood: With the like faith and ●rtaine persuasion, they did likewise ●ue some of their writings and monuments to the posterity to the end that ●yng moved by the study thereof, we ●ght be more conversant in the school by the study thereof we might be 〈◊〉 conversant in the school of God, in 〈◊〉 which he will no less instruct us by 〈◊〉 holy spirit, than he did in time past 〈◊〉 elders and forefathers, that thereby 〈◊〉 may understand and believe, that th● hath been, is, and always will be, 〈◊〉 only Church, and one only truth, tho● it appear sometime more evident th● at another: such is the marvelous p●uidence of God, to apply himself to 〈◊〉 capacities.  
And that he giveth unto his disciple and hearers, by this means we confe● that by the ministery of that heaven's word, which God commanded to 〈◊〉 committed to writing, and to remain 〈◊〉 the posterity for ever, both in the ty● of the law, and of the Prophets, we c●fesse I say, that we do without all scr●ple sincerely, and from the bottom of o● hearts, acknowledge him to be the tr● God the maker & governor of all things as our forefathers in like sort have do● before us. We say moreover and affirms that this same word is the most certain rule whereby to direct all our doings, and ●herto we aught to refer all the thoughts ●nd imaginations of our hearts, lest we ●eing deceived & led away with the in●abilitie of our own wits do wander and 〈◊〉 astray, through our own fond fantasies imaginations. If then the word of God, 
The authority and credit of scripture where it proceedeth  ●nd holy scripture be none other than the doctrine proceeding out of the mouth of God, and from his holy spirit, I beseech ●ou what can be more absurd than to ●ake it of no greater authority, than ●he Popes and general Counsels will e●éeme it? whereas we aught on the contrary rather to esteem the Counsels themselves, if they represent the church of Christ to have all their force, credit, and authority of the word of God. Furthermore we do affirm (albeit the spirit of God be tied & bound to no outward thin●es) that notwithstanding that same spirit hath both promised and determined ●o teach the Church no new doctrine ●ther than it hath taught our forefather's, the which it hath left remaining with us as a touch stone to examine and try the true motions an● inspirations of the holy spirit, from th● false and heathenish, and such as the lu● and curiosity of our own fleshly fantasies doth cause and work in us.  
And forasmuch as this was th● mind and will of our God, that by mean● of this word, we should all come to knowledge hereof, we do account it sacrilege and high treason, to withdraw men, either by persuasion or otherwise by authority to inhibit them the reading thereof: where as it ought rather to be wished, that aswell women as men, the ignorant as the learned (at the lest such as profess themselves to be Christians) should be occupied both day and night in the meditation thereof, each in their own vulgar tongue, and not these alonely, but also Turks, jews and all other of any Country or nation whatsoever, throughout the whole world.  

The holy Scriptures are obscure to that wilful and unregenerate.  But if any be so impudently bold as to accuse and blame the wisdom of God, saying, that he hath delivered unto us his word in great darkness and difficulty, so that many thereby fall into many great errors, we detest him as a blasphemer, and a most false flaunderer of the Majesty of God, and one clean void of God's spirit, and wanting that most comfortable and shining light whereby he might be able to behold and see the mysteries of God.   

Of the knowledge of God gotten and attained by the word of God.  
FRom the very beginning and creation of all things when God first made mankind, to the end that he might be partaker of the knowledge of him, 
The first degree in knowledge of God.  he ordained and appointed, as it were three forms or degrees in his school: in the first whereof he set before his eyes to behold and take the full view of his wonderful work, the huge mass of the whole world, that the variety and abundance, of all things should be as it were an alphabet to induce him to the knowledge & contemplation of his might, power, 
Psalm. 1●.  eternity, & divinity, that as the prophet doth witness, the Heavens, the Earth, the Sun, Moon Stars, Sea, and all other things contained therein, do night and day, and without ceasing, declare the glory and excellency of our Lord and God, neither is there any country or nation so brutish or so barbarous that is not able to conceive this both with outward eyes, and by secret imagination, the which thing also maketh them unexcusable in the sight of God, that he may with justice condemn them, for that they having by this means the knowledge of God, yet did not worship him accordingly, nor show themselves thankful for his benefits bestowed upon them, as he hath deserved at their hands.  

The second degree.  To the second form or degree in this school do properly apertain those whom god hath specially & peculiarly choose to be his people, to whom it hath pleased him to exhibit himself to be known in most familiar wise, in the which I do also place all dissemblers and hypocrites, which have not only from time to time been mixed with good, but sometime also have had the chiefest place of pre-eminence in the same congregation, and abusing their authority have oftentimes oppressed the better sort, as for example, such were the Scribes, pharisees, high Priests of jerusalem in Christ's time. And in our days the Pope's Cardinals, Popish Prelates, Monks and Priests, and the rest of the Popish Clergy representing the same, their predecessors which altogether ascribed themselves into this number, and most commonly frequent the congregation to read or hear the word of God. Which whereas they aught to use and exercise or apply to their own salvation, and the peoples, yet notwithstanding (the more is the pity) they do so abuse, that they seek after nothing so much as their own advantage, that they may the more easily satisfy their own lusts, desires, and pleasures. And if any good and godly man have the zeal and courage to discover this their treachery, and tell them their faults, which are cloaked under the pretence of virtue, they labour by all means possible, and practise against him all extremity they can, whose purposes and imaginations, 
Sapien 2. The hateful speeches of the ungodly against the ungodly.  the spirit of God hath described in these words: Let us tread the just men under our feet, and let us privily lay snares for him, forasmuch as he is against us and our profit, and casteth us in the teeth with our misdeeds, and bringeth our conversation to light, to our great reproach & infamy. He vaunteth & boasteth himself to have the knowledge and understanding of God, and maketh as though he were the son of God, and seemeth to be ordained for this purpose, to object our faults against us: And how great a corrozive is he to us I beseech you, having chosen a life quite contrary and divers from us. He esteemeth us no better than he doth copper coin of a counterfeit stamp, and abhorreth to do or say as we say, and do as much as a man would abhor a most filthy sink, or the very pit of hell. As for the just & righteous men, he reckoneth them most happy even in their end, and braggeth of God to be his father: let us therefore examine the matter, and try whether the doctrine he preacheth be true or not, and let us see what issue it will grow unto. For if the just man be the child of God, he will defend him and take him from amids his adversaries.  
Let us seek to persecute him, and to practise all kind of punishments and injuries upon him to try his patience: let us execute him by some infamous kind of death, if it be true that he teacheth, God will aid and assist him. These things, and such like, have the wicked imagined in their minds, and have erred because their own frowardness hath blinded them.  
These are the words & sayings of hypocrites (most mighty Prince) who terming themselves the examiners & inquisitors of other mens belief & faith, have practised no less indeed than they have promised before in words. And to these (no doubt) the reading of holy scripture is turned into bitterness and poison, and their eyes dazzled with the bright beams thereof do wax daily more blind than other. For whereas by means of holy scripture the sacred word of God, they aught to acknowledge the true God to be both just and full of compassion: they fancy I wot not what, but a kind of Godhead they do imagine, that is without both these two chief virtues. And in steed of our Lord and saviour jesus Christ, do substitute another Christ, whom they lure from Heaven to flee to their fist at a beck to earn themselves pence. Moreover, forgetting that only and everlasting sacrifice of Christ, they bring in place thereof very arrogantly their own merits and works of supererogation, and where they aught to extol the excellency and majesty of Christ as it becometh them, being the very true son of God, the heavenly Prophet, the chief and everlasting Priest, the Prince and governor of all things, the spiritual king of godly minded consciences: yet notwithstanding they spoil him of all the ornaments of his Princedom, his sacrifice, and his office of prophesy, in conclusion, these miserable dissemblers, though they enter into this second degree and order of God with others of Christ's disciples, to hear and receive the doctrine of our Lord and Saviour, yet do they not acknowledge truly, and as they aught to do their own ignorance and infirmity, nor that great benefit of Christ bestowed upon mankind, as for faith they know no whitto thereof, nor can not give and exact account by what means we are reconciled to God.  
But such as our Lord and Saviour Christ hath chosen, 
The third degree proper only to the elect.  & by adoption made his own, they perceive and know all truth after God hath removed them out of the first and second order and degree, where they had some small entrance and instruction, & given them more perfect learning and understanding in the third, for it is not the knowledge itself of things created that are object to our senses (which be naturally blind, and dazzled before they be opened & lightened with the spirit of god) that is able to bring a perfect, and absolute knowledge of the truth, not nor the Scriptures themselves without the Spirit of God, can not open to us the gates of Heaven, and the way to everlasting salvation: because the weakness and imbecility of man's wit, staying itself and resting in the view and contemplation of the bore and naked Elements or letters, is not able to reach to the force, efficacy, and sense of the same: for the word of God is like a sharp two edged sword, which if a man draw out against the old Adam, it dispatcheth him altogether, and cutteth all his lusts and concupiscences: but if a man strike with the scabbard, it hurts not, only the stroke maketh a sound, and woundeth not. And truly if the course of our life were in this wise, and thus appointed it were nothing but a shadow, a counterfeit, a vizard of hypocrisy, which happeneth not to the children of God, who being endued with God's holy spirit, are able to judge and esteem all things, and are themselves notwithstanding judged of none. For they have the perfect knowledge of God's holy will deeply imprinted in their minds, the which the spirit of God hath engraven in their hearts by the reading of his holy and sacred word.  
And hereof do arise (most mighty Prince) so sundry sects of religion, 
The original cause of the controversies about religion.  hereof grow daily innumerable questions and controversies, and hereupon do the ●nquisitours bend their force against ●os, as against heretics and seducers of others, whereas we on the contrary side, are certainly persuaded that they walk in most horrible darkness, being enemies to the glory of God, and earnest promoters of their own vain glory, corrupters and depravers of the word of God, the which because they understand not aright by the direction of his holy spirit, they refer to their own commodity and advantage, and make it serve their own ambition, and most filthy abominations. What can be then more shameful than to appoint such judges for the deciding and determination of the causes of God's children, whom so good a father hath so well instructed in his precepts and commandments, that they have not learned it according to the dead letter, but in spirit and truth, that and have after a sort put on Christ, by whose Gospel they are assured that they are reconciled both to him and to his father? It resteth now to compare the doctrine of the true children of God, that are guided by his spirit with theirs, who as they are very hypocrites indeed, so do most falsely affirm, that they wholly depend upon the authority of the holy scriptures, such is their blindness and ignorance, that having learned of the wisdom of the flesh, as it were at the hands of a schoolmaster, nothing but that which is worldly and carnal, yet notwithstanding they brag of themselves most arrogantly and impudently that they have the true knowledge and understanding of scriptures, the which they do daily more and more corrupt & deprave with their sophistical gloss and philosophy, or to speak more truly with their own dreams and fantasies.   

Of the creation of man, and of his estate in innocency, and fall into sin.  
THe children of God, and such as are taught by his spirit out of his word do confess, that God in the beginning ●reated man of nothing to his own Image and likeness, that he should be ●ufre and upright, and zealous of his glory. In the which estate of original justice (as they call it) he continued until he of his own accord abusing that free will which God had given him, that he might be perfect in his kind and nature, did serve and decline from God, and being deceived by the flattery of the Serpent, made himself thrall to that wicked and tempting spirit.  
And this voluntary transgressing of God's holy law and will, both brought man into a most miserable condition, and removed him from the estate he was in, in honour, and defaced the image of God in him, that is to say, made him unjust unfaithful, an enemy and a rebel against God, and spoiled him of the other graces and ornaments he had bestowed upon him in his former estate.   

Of original sin, and how it is conveyed throughout the whole posterity of man.  
But this calamity and misery rest●● not alonely in the first man & woman, and there stayed, but by reason tha● they were the seed and stock whence issued all mankind, the blemishes an● corruptions of our first parents do s● stick in us, and from them are conveyed to all their posterity, that all the of spring and issue of Adam is no less defiled with his corruption and filthiness, than if they had been both parties, and guilty to the offences committed by their first parents.  
And for this cause also, is that called original sin that is derived and descended from our first parents to all the posterity, both because it is our own, and cast upon us as by descent and inheritance from our ancestors, and is the root and original of all other vices, whether they be general infirmities common to all men, or proper and peculiar to singular persons. 
Rom. 5.  The force and strength whereof is such, and so great, ●at it maketh a man rude and ignorant 〈◊〉 the holy mysteries of God, void of ●e heavenly light, resty and stiff necked against the will of God, unkind and ●nthankefull towards a most merci●ll and loving father: and finally in the performance and fulfilling of his will ●nd commandment, not only weak ●nd feeble, but as it were unapt and vn●ble.  
And to the end we may behold the ●uely image and pattern of that man that ●eing borne of Adam is not regenerate ●n Christ: 
A description of man's corruption before his regeneration.  see how Paul describeth ●uche a manner of man unto us: All saith he, both jews and Grecians are entangled in the snares and bonds of sin, there is not one just man to be found among them, there is none that understandeth any thing, none seeketh after God, all are gone astray, and given to iniquity, 
Rom. 3. Psalm. 14. Psalm. 53. Psal. 5. &. 9 Psalm. 140. Psalm. 12.  there is not one that embraceth righteousness: Their throat is like an open sepulchre that devoureth men alive, with their mouth they speak leasing, and flatter with their tongue, 
Psalm. 39 Psalm. 36. Esay. 19 prover. 1. Psal. 13. &. 35. Collos. 2.  the● lips are anointed with the poison 〈◊〉 Adders: Their talk is full of cursing a●● bitterness: their feet most swift 〈◊〉 shed innocent blood: finally their wh●● life is most miserable, that care neyth● for godliness nor good religion. Lo th● is the best description that can be ma● of man, and therefore no man may be 〈◊〉 bold, unless he be altogether shameless as once to whisper a word of man's fr● will to good, of works preparative (〈◊〉 they term them) merits deserved ex congruo & condigno, and such other sophistical and Dunsical devices, except he wy● altogether flatter and deceive himself and seek to draw other into like destruction.  
But to speak the same in more plain● terms without any curiosity, we say● that in man is the whole body of sin (as the very words of the Apostle are) which like unto a leaf of paper, whereupon if never so little filthy and stinking oil be dropped by little and little spreadeth so into all parts that the whelmed every part thereof is overspreade ●th the filthiness of the same: even so ●e say that original sin is not a hurt, ●●ime, or grief in any special part in ●an, but an universal blindness or ●rkenesse in the wit and understanding of man, as touching the knowledge 〈◊〉 God, and such as breedeth in man a ●aywardne●●e against the will of God, ●nd an imbecility and weakness to per●urme those things which God hath commanded us to do.  
And to define this corruption in few●●ordes, we must thus think, that ●here is no part in man from head to ●ote void of this execrable wickedness ●nd detestable waywardenesse and per●ersenesse, as the Apostle in the place I ●ited before, hath noted with great understanding, quoting together divers and sundry places of holy scripture very aptly and wisely to the same intent. Out of this fountain also infinite vices issue and spring up in the minds of the elect.  
The infection and contagion wher● the very best and most godly men, 
The first sort of sinners.  y●● the greatest saints themselves, ha● sensibly had experience of in themselu●● boiling in the minds of men, yea eu● the most perfect that ever have bée● like a burning fire, or a flaming forneys. And the infection is wrought them three manner of ways especially First and foremost it stirreth up certa● inward motions, 
The first imagination o● wickedness is very sin in itself.  affections, desires a● cogitations contrary to the law of G●● though the will in all points be not folly consenting thereunto, then followe● immediately a great tumult in the minds of the elect, so great and so veheme● as cannot be uttered in words, hauyn● a most fervent desire to be released 〈◊〉 the length, and set at liberty from thi● corruption. The which motions a●● affections of the mind, the holy scriptures do testify both to be sins, & su●● as provoke the wrath of god, whom w● aught to worship and reverence, with al● our mind, with all our soul, & with al● our strength: notwithstanding our doing Doctors to pacify men's minds ●nd qualify their faults, have coined ●ertaine distinctions, of three kinds of ●otions and affections of the mind, in the ●●rst, second, and third degree, as though ●hey might by this means escape the ●udgement of God, & the horrible threatenings denounced against the transgressor's of the law of God. Secondarily af●er the same motions doth ensue the con●ent of man's will, the mother of concupiscence and lust, equal in nature to the ●ynne itself, as our Lord himself hath ●aught us.  
And yet these false Doctors valueing ●ll thing by their own weight and mea●ure, 
The Popish distinctions of sins by degrees.  have in this behalf likewise invented certain differences of delectations, ●n quantity and measure, some to be single, some double, some long time, some short, heaping to themselves damnation ●n time to come, for their wilful error ●nd ignorance.   

Of Actual sin as they call it.  
Cast of all after the other two, vp● starteth a third kind of sin, namely that beside the motion of the mind a●● the willing inclination of the same is actually committed in deed, of which so be worshipping of Idols, blasphemy a●● cursing oaths to the dishonour of God, a●● profaning of his most holy name, so persticious adoration, and pilgrimages as also the other trespasses committed against the commandments of the s●conde table, the which be so gross a●● palpable, that the very heathen philosopher's were moved against them, and always detested them both in word a●● deed, yet have our divines in this part all found out a very fine and a subtle distinction betwixt mortal sins, and v●nial, pretending venial sins to be such 〈◊〉 a drop or two of holy water, the sign● of the Cross, and such other trifling an● ridiculous ceremonies might purge an● cleanse us of, and by that means lulli●● us a sleep, flatter us in our most grievous and horrible sins, whereupon have grown great and more grievous ●ynnes among the Christians. than ever ●id in any common wealth, that was only governed and guided by philosophers ●eing mere pagans, and such as had no ●anner of understanding in Gods holy mysteries.  
In sum, the learned sort and well disposed will confess, that the Popish do●toures have erred most shamefully in his doctrine touching original sin of motions of the mind, and differences of ●ynnes, and have been ignorant not only of the nature and quality thereof, ●ut also how miserable effect it wrought ●n us, wherein being both deceived themselves, and leading other into like error, being the cause of all the infirmities that be in man, while they go about to apply remedies, they have heaped error upon error, as shall be hereafter declared in his due and convenient place.   

Of the miraculous means that God used to repair the fall of man.  
Our Lord and God, like a most loving and merciful father perceiving that his creature and workmanship, beautified with so many notable gifts and graces, provoked by the craft and subtlety of Satan, was voluntarily fallen from him and his commandment, vouchsafe to open his justice and mercy towards us, that as by the one he might punish the sin and transgression of man, so by the other, heal and close up our wounds again. Whereupon he put in execution his eternal counsel, to punish the rebelling and disobedient nature of man, and his fall from him according to his desert, not in the person of him that become so disobedient, and shrank from God, but in the new and celestial Adam which might be a fit intercessor and mediator béetwixte all mankind and God, being both God and man. For it was requisite and necessary for the reconciling of these two together God and man, that the other second Adam should be true and very perfect man, subject to all infirmities of man, yea unto death itself, to the end that he might suffer the pains appointed by the just judgement of God, for our worldly and sinful flesh, as also that he should be the very true son of God, to overcome death, sin, and the world, tread down the gates of hell, overthrow all the kingdom of Satan, and as Paul saith, to be given up for our transgressions, and rise again for our justification, Roman. 4. 
Rom. 4.   
The which mercy and abundant goodness of God, was in express words declared to the first man, when it was told him, that the seed of the woman should in time to come break the head of the serpent, 
Genes. 3.  and the same was renewed by often promiss made to divers afterwards, but especially to Abraham.  
This celestial Adam I say, hath been ●y divers signs and mysteries signified unto us of old, that by this means all men might comfort themselves with a most ●ure and certain hope, and an undoubtable persuasion of God's promises.   

The description of Christ after the Popish Church belief.  
ANd this is our opinion and belief concerning Christ, whereof it is a world to consider how many infinite questions the Divines of our days or Sophisters, rather to term them more aptly, have curiously and vainly handled, which are not only not profitable for the staying and stablishing of our faith, but foolish and ridiculous, and do withhold many jews, and other of foreign nations from the Christian faith, in so much that a man would rather think they described some fantasy, o● dream, or vision: than Christ our Messiah and saviour, by the wondered power of God, sent from above. W● spend many years arguing in schools in what terms we must speak o● Christ. Whether this proposition be true, Christ was from the béeginning, whether it be more aptely● said, that he is compounded o● both natures, or consisteth, or is commixte, or knit together and combined: or as it were gelid, or moul●ed, or coupled and conjoined. How much better were it to omit these moti●ns and vain questions, 
Rom. 2.  and to content ●ur selves with that which the Apostles ●aue taught us, which affirm unto us 〈◊〉 plain terms, that Christ according ●o the flesh was made or begotten of the ●éed of David, and is the true son of God almighty according to the spirit: and so ●y this means contenting ourselves with this simplicity of speech should endeavour ourselves to express Christ him ●elfe, that is to say, practise most perfect holiness and innocency in our lives and conversation. Besides this in how dark ●nd doubtful terms do these blind Sco●istes dispute and reason of the four in●tants of nature, as also where they go about to prove that this word person ●oth not signify relatione Origenis, neither ●he common relation etc. Many more examples of like impious and wicked dis●utations proceeding from the idle curiosity of this Scotist, might here be alleged, but because the matter itself is blasphemous and too unreverent in respect of the person of Christ, but also 〈◊〉 uttered with such terms, as the common people can in no wise understand for our mother tongue will not minister words to utter so fond and nice conce●● withal. I have thought good to retourn● to matters more evident, leaving the● and other such like toys as the religion is full fraught. For to what purpose is 〈◊〉 vainly to spend the time about disputing of God's greatness, and how infinite he is, of such motions and mere imaginations as these be, or of the relation and foundations of the Trinity, and th● unspeakable beginning of the word whether it took being at an instant, o● by process of time, by way of proceeding or generation. These and such other like, what use I beseech you, can the● have either to the building or beautifying of the Church of God? notwithstanding see the mischief how this their philosophy prevaileth, and those jolly divines think us altogether unlearned, because we hold ourselves contented only with the pure and perfect word, rejecting ●homas Aquinas with his curious questi●ns, Scotus with his subtle and sophistical arguments, Durandus with his follies, ●nd divers others of that sort with their ●oste impudent vanities.   

Of the law of God, and the force thereof.  
AFterwards when god perceived that mankind was become almost senseless, in so much that he neither was touched with his own misery and calamity, ●or of himself understood what should become of him, except their minds were cherished and comforted with the hope of his promises, beside to the end that he might choose unto himself a people, as it were specially and peculiarly apart from the rest. After he had delivered the Israelits out of the captivity and bondage of Pharaoh, he made a law which he established and published in mount Sinai.  
The force whereof, was to awake such as slept securely in sin, 
The virtue and efficacy of the law.  to accuse and reprove them, to prove whole mankind guilty before the throne and Majesty of God, that thereby they might learn to seek righteousness and innocency (whereof they were altogether destitute) at the only mercies of God, when every one should acknowledge in his own conscience, & know by his own experience, the natural corruption & depravation of his mind by the judgement and manifestation of the law. Secondarily, to the end that the faithful and chosen of God should be taught by the law, as by a most excellent and learned schoolmaster, what exercises and duties God requireth at the hands of his children, because no man should devise of his own fantasy and imagination any new service of God other than was by the law of God prescribed and appointed.  
The sum and effect of which doctrine, albeit the holy Apostle hath plainly and sufficiently declared in his Epistles, yet have these unlearned doctors brought in mere judaisme and Paganism into Christian religion. For they teach us, that the law was given us only to this intent, that we should ●alke in good works, by the which men night not only be acceptable in the sight ●f God, but justified also before him.  
And hereupon they take occasion to ●aunder us, as though we should affirm ●ood works to be peerless, and should withdraw men from the study and ex●rcise of virtue, and let them lose to all licentiousness. Whereas we study all we can, and use all our endeavour to show ●he people, that such as be regenerate, ought duly to beée conversant in good works, and in godly exercises, both to tame the lusts and concupiscences of their minds, and to engender a mutual love and charity among men: as also confirm and establish every particular man's conscience in the persuasion of his election, and to retain God's spirit the better in their minds by whose good motion and direction, their wills might the rather be always pliable and conformable to do all good and godly exercises of true godliness and virtue.  
And yet we flattely deny, that these works be the cause of our justification but rather the effects, the signs and tokens of true faith settled in our hearts even as by good fruits it appeareth tha● the trees be good where they do proceed.   

Of the Ceremonies and Sacrifices of the old Testament.  
Moreover, whereas the corrupt and perverse nature of man was such, that of himself he could not put his whole affiance and trust in God, thinking it a matter of very great difficulty, almost of impossibility to be delivered from the bondage and slavery of Satan, the tyranny of sin, and the yoke of the law, which required a pay above his power, 
The figures of the old testament, shadows of Christ.  to wit, purity, sincerity and holiness both of mind and body: the Lord did institute Ceremonies, and sacrifices, and burnt offerings, by the which men should be admonished and put in mind, that he standeth in need of some mediator and redeemer, by whose means he might be loosed out of all the bonds and snares wherein he was entangled, & stain true and perfect liberty. And to ●e intent that he might be led as it were ●y the hand, to the knowledge of his Mes●as and Saviour, 
Heb. 6.7.8.  he set before his eyes ●sible ceremonies, wherein as in a Ta●le, we might behold the person, the office, and the most singular and superexcellent effects of the said Saviour and redeemer Christ jesus, to wit, the sacrifice and order of sacrifying, the Sanctuary, the propitiation, the vail, the table, ●he show bread, with other such like.   

Of the Popish Ceremonies.  
ANd now I beseech you, compare the Popish Ceremonies and these together, and no doubt ye shall well perceive ●t to be true, that Augustine complained of in his time, that they are grown to so great a multitude and swarm, that they are not only equal in number with the jewish ceremonies, but also do exceed them far: neither have our churchmen been contented to fetch a great part of their Ceremonies from the jews, but rob the Pagans', and the idolatrous Ethnics, also of theirs to patch up the● heap, as appeareth most evidently 〈◊〉 their sacrifice of the Mass, as their ter● it, for it is botched and clouted, parte● with the superstitious ceremonies of t●● jews and the Gentiles, but chief an● principally of the rites instituted 〈◊〉 Numa Pompilius.  
Arnobius a very ancient Doctor wrote an apology in defence of Christian religion, 
Arnobius in his third book contra Gent.  wherein he saith that th● Ethnics found very great fault with the Christians, because they neither dedicated their churches to god, nor builded altars, nor set no incense upon them nor had no vessel of silver and gold t● serve for holy uses, wherewith they might do service unto God, and beautify their Temples. But if those that blamed this want of these things among the Christians in those times were now alive in our days, and should behold the popish ceremonies in their Sinagogs', they could scarcely believe them to be Christians, or at the least they could find no such ●aulte with the romish religion now, ●s they found with the Christian religion then. But forasmuch as the words of Arnobius contain in them a most notable and excellent doctrine against the horrible idolatry and superstition of our times, I will here annex a few leaves out of Arnobius, to the intent that your Majesty might more evidently see in what sort they of the most ancient and perfectest Churches, and that were nigh unto the Primitive church and to the Apostles times, did serve god, & how much their service differed from the pomp and multitude of ceremonies used of the Pope in his church: Now (saith he) that I have generally declared what wicked and blasphemous opinions you hold of your Gods, it followeth consequently that I speak somewhat of your Temples and your Sacrifices, and other the consequences that depend here upon, for this is a matter which you are wont specially to challenge us for, and to say to our charged as a horrible impiety: That we build 〈◊〉 churches for divine service, we set up 〈◊〉 graven nor painted Images of any 〈◊〉 the Gods, we rear no altars, nor sprinkle no blood of fatlings thereupon, n● burn no incense, nor bring in no cor●● nor wine to be poured into cups, th● which things we omit and leave undone, not of any wicked and godless intent, o● for any contempt against God, but because we think and are certainly persuaded, that if they be Gods indeed (and worthy that name) they do either laugh at these kinds of worshipping and service as follies and fantasies, or else are grievously offended with them, if there be in them either of these affections, the one or the other, either disposition to rejoicing, or motion to indignation and displeasure: for because you shall understand what opinion we have of the very name of God, and how we judge thereof, we are persuaded, that if they be Gods in deed, (to repeat the same jointly together again) they be endued with all kind of virtues most perfectly, and most abundantly, as wisdom, justice, gravity, (if we may without blame give them such terms of praise and commendation, as we use towards men) excelling in all inward gifts, without néeding the help of any external things, forasmuch as the fullness and perfection of all happiness and felicity is absolute in them that they are free from all affections, void of anger, not moved with lust or sensuality, harmful to none, not delighted with the miseries and calamities of others, not fearing men with strange and rare visions, not charging them with their vows, nor sending signs of threat and anger, to the intent that men should make sacrifices of expiation, nor plagues or pestilences or other diseases by the infection of the air, nor making dearth by droughtes, nor presenet at the shedding of blood by wars, or unpeopling of Cities, not partial, as favourable and inclining to some, & contrariwise frowning upon others: but rather yielding equally and indifferently to either part, and affectionated alike in good will towards all, for it is an argument of a weak and feeble nature, to be subject to contrarieties: and the determinations of Sages concerning this point hath been, that they which are touched with affections, have sense and feeling of grief, and sorrow, either more or less: and that it is not possible, but that they which are any ways subject to affections, are subject also unto mortality. The case then being thus, how can we justly be thought to contemn God, seeing we deny that any can be deemed worthy that name, except he be just and upright, and such as is praise worthy and honourable in the judgement and estimation of them that be best affected? But ye will object against us perhaps, that we build no temples for service of them, nor worship their images, nor offer them no sacrifices, nor burn them no incense, & what I pray you can you require more at our hands? or what greater worship or honour can we yield them, than to place them in the same degree, in the which we put the chief Lord and supreme head of all, by whom the very celestial bodies have their being as well as we?  
For do we honour him with building of Churches and Temples, or do we slay any sacrifices for him, or present him with any other things, whereof there is no sound reason to be yielded, but only a foolish continuance of a blind custom. For what folly and madness is it to measure the Majesty of God by our necessities: and for because such things seem for the use of man, to yield them therefore unto God, who gave the same unto man, and to be persuaded that by thus doing thou dost him honour, and not rather greatly dishonour him.  
To what what use then I pray you, do we seek so much for Temples and churches for Gods use? or what need was there say you, why they should either be built at the first, or now be repaired? do they freeze with the cold in Winter, or broil in the heat of Summer, or can the clouds drown them with rain, or are they tossed with whirlwinds, or afraid to be invaded, or overcome with enemies, or rent in pieces with wild beasts, that therefore there should be cause to keep them in close house and defend them by stone walls: for what are these Temples I pray you, in respect of men, and in our feeble judgement very huge and vast: But in comparison of the might and Majesty of God, a little small corner, or rather a straight and a very narrow hole. The first builder whereof, if ye list to know them, 
The first builders of temples.  was either Ph●roneus the Egyptian, or Merops, or as Varro writeth in his treaty of wonders, Aeacus jupiter's son: be they therefore built with marble, or beautified with gold, or adorned with jewels and precious stones, or shine like the Sun beams? they be all but earth and dust, and made of very filth, and the vilest matter that can be, neither is God therefore delighted with them, because you esteem them of great price, nor for the vileness and baseness thereof, would therefore refuse to devil within them.  
This is the temple of Mars saith some, that of juno, that of Lady Venus, here dwelleth Apollo, here Hercules, there Summanus. Is not this a great and principal dishonour, to tie God to a house and dwelling place? to make him a roof to shroud himself under? to divide it into parlours and chambers, thinking them necessary things for him, that serve for man's use, and for the seely vermin of the earth, as Cats, Ants, Wezels, and the fearful mouse: but we build them no Temples ye will say for that purpose, to keep them from rain and storms, or from the heat of the Sun, but that we may have nigher access unto them, and behold them, and make our petitions and prayers unto them even face to face. For if we should call upon them in the open air, and out of covert, save only the cope of Heaven, they are deaf, they hear us not, and except a man come nigh unto them when he maketh his prayers, they stand still as though no man gave them a word: but we are of a far contrary opinion, that if they were gods worthy that name, they could and would, yea they ought to hear us from any place of the whole world, whatsoever a man should speak unto them, were it never so secretly, as well if he were present by them? yea to anticipate by their foreknowledge, whatsoever any man should secretly imagine in his mind. And as the Stars, the Sun, and Moon, when they mount aloft, or appear upon the face of the earth, are immediately present, and shine to all alike, even so is it requisite, that the ears of God should be open to all, nigh to hear the petitions of all, though they come from divers countries, yea and those far distant asunder. For this is the nature and property of God, to fill all places with his power, and to be wholly every where, not piece meal in any place, not to be absent and present at divers times, not to go sup in Ethiopiae, and after a week or two, to return home again to his own habitation. The which if it were otherwise, then farewell all hope of help and relief, when we shall be left in a doubt and uncertainty, whether that God heareth our prayers yea or not, when soever we do make sacrifice of Prayers, or Thanksgiving unto him.  
As for example, let us put the case, that there is a Temple of some one god, in the Isles of Canare, another dedicated to the same God in the furthest part of Thyle, likewise another among the Ethiopians, and an other in that part of the world that is furthest distant from them.  
If so be that all these at one self same instant, doing their sacrifices and Ceremonies, and making their petitions, ask every one of them some thing at God's hands, according to their own necessity, what hope can they have to the obtaining of their petitions, If God do not hear the prayer that is made unto him by each of them alike, or if distance of place could hinder the prayers of them that call upon him, that the sound thereof should not pierce his ears? for either must he be present no where, if it be possible for him to be secluded from all places or else must he be in one only place, because he cannot give ear indifferently to all in general, and give them the hearing alike, and so must it consequently follow, that either God aideth none at all, if by reason that he is occupied some other way, he have no leisure to hear them, or hear the suits of some, and send the rest empty away, and hear not them. Moreover these goodly Temples that are garnished with gold, and beautified with high stéeples and pinnacles, be sepulchres for dead carcases and places to say ashes and bones in, is it not then very plain and evident, that either you do worship them that be dead in steed of the living God, or do most horrible and shameful villainy to the Majesty of him, whose Temples you file with the ashes and bones of the dead?  
These are his words most mighty Prince, worthy no doubt to be written in golden letters, or rather to be imprinted in the tables of our hearts.   

Of the coming of Christ & of his gospel.  
But to return to our purpose, and to speak of the wonderful mystery of our redemption: After the fullness of ●ne was come, 
john. 1. Hebr. 1. Luke. 1. Math. 1. Gene. 3.15.17.  in the which the providence of God had determined to help mankind, the which was both heavy ●aden and oppressed with the burden 〈◊〉 sin, and pressed down into the bot●●mlesse pit of hell, assailed on every side ●ith the tyranny of the Devil, and convicted by the sharp and severe sentence ●f the law. Our heavenly father sent ●is only begotten son, the everlasting ●orde, the power and wisdom of the ●ather into the earth, the which word through the virtue of his holy spirit, ●y a wonderful and miraculous means ●ée willed to become man in the womb ●f the most holy virgin Mary, that the ●ame Christ which had been tofore eftsoons promised to the patriarchs and prophets of the old Testament, the which also by the faith and hope they had in him, attained everlasting life, should at the length come into this world the very true and natural son of God, and of the virgin, conceived first in her womb, and afterwards brought forth by her into this world to be the very son of G● and very man, that by this means 〈◊〉 might take away the sins of manki●● and that by the sacrifice of his death, 〈◊〉 by his obedience, he might make attornment betwixt God and man, to the into that he should no longer be accompt● gods enemy, but be esteemed as his ch● and become inheritor of his heauenl● kingdom, and partaker of his divine ●●ture everlastingly.  
And the whole sum and effect 〈◊〉 this doctrine concerning the great ben●fite of our redemption consisteth specially in two points. For first we do acknowledge the wonderful purpose of God heavenly providence, in that he vouchedsa● to redeem us from the horrible domin● of the devil, that by the obedience & by t●● death of the latter, and the heavenly Adam, the rebellion, and disobedience 〈◊〉 the former earthly Adam might be qui● and discharged, and that the most filthy spots and stains, not only of his misbelief and incredulity, but also of all hyposteritie, might be sponged with the mos● precious blood of that immaculate lamb. Secondarily we are taught by the pressing of the Gospel, how and by what ●anes we may be partakers of this so ●eat mercy & reconciliation offered vn● us by Christ, as also how thankful ●e aught to be towards him that hath ●uaunced us to so great an honour. In ●umme, what soever our Lord and Saui●●r jesus Christ hath either done or spo●en, it tendeth all to the same end and ●ope. 
The original of sects & heresies.  From the which many following ●●eir own ways, are carried away into ●iuers & sundry contrary opinions of religion. For the jews & Turks, & others ●heir likes, do not acknowledge Christ ●o be their mediator. Another sort there ●s, that can not understand by what means they might apply the benefit of ●he mediator to themselves, that is to say, how to put on Christ, and arm themselves with his righteousness and innocency, without the which none can be accepted with God: and hereupon riseth the ground of the great controversy betwixt us and the Papists.   

What is chiefly in controversy betwixt us and the P●pistes.  
ANd thus standeth the case (most ●ble Prince) betwixt us and them, n●●ther is the quarrel about a tale of Rob● Hood, as the common proverb is, or 〈◊〉 Purgatory only, or the eating of flesh or fish, or about lighting of wax tapers 〈◊〉 noon tide, or Bishop's rochets, or Mon● cowls, for we could well be content 〈◊〉 permit them these things, so they wou●● not envy us the enjoying of Christ, n● shadow and extinguish his most clean and shining light, and most pure doctrine with their dark and obscure divinity, and yet I think well, they would be content we should wholly enjoy Christ, s● they might loose nothing thereby from thei● paunches, nor from their purses, which thing they stand in fear of exceedingly, if the people should once espy their falsehood, their hypocrisy and dissimulation detected and brought to light. For whereto else serveth the great honour and pomp of the most reverend fathers my Lords the Cardinals? their great train and guard about them? how shall the Bi●ops kitchen be beated, if you quench 〈◊〉 fire of Purgatory? nay how shall there 〈◊〉 in it either flame or smoke, if the fuel 〈◊〉 Purgatory fail them? O what a cold ●d frosty Ice will there be among them, this their yearly revenue go to de●ye? This is it that maketh the Monks ●d priests tremble and quake for fear, ●a to fall to utter desperation. For as ●r the glory and honour of Christ, they ●t not a straw by it. Seeing therefore ●ere is no controversy betwixt us, concerning the former part of our religion, ●●at is to say, concerning the person of ●●e mediator, it remaineth that we ●●eate of the latter part, to wit, how and ●y what means we may attain unto ●hat unestimable benefit of almighty God bestowed upon mankind by him, through our Lord and Saviour jesus Christ. For our adversaries neither can nor will not (I dare say) affirm the contrary, but confess us to agree in the first point with the primitive Church, and the most ancient and catholic fathers, forasmuch as we detest all the erronist opinions, and heresies wickedly and m● blasphemously invented against the ●uinitie and humanity of Christ, w●●ther they savour of judaisme, Turcis●● or Paganism.   

Of the Popish Baptism.  
But if we should demand of ou● adversaries this question: Wh● ways a man should take to become partaker of this singular benefit of Chr●● that he might be clothed and armed w● his righteousness and innocency, to b● able to stand before the throne of t●● Majesty of God, the most righteous judge: they will answer hereunto I suppose, that men must be washed with t●● Sacrament of Baptism, and have a f●lishe sir john to breath upon them, an● cross them in their forehead with h●● most filthy spittle, that the devils b● these means might be cast out of the bodies of the babes: they must have sal●● cast into their mouths, that so they might he made partakers of the heavenly wisdom: they must have a wax taper put 〈◊〉 their hands, that the light of faith ●ght shine upon them, the which is increase in them, & made more forcible, as the ●●dell exceedeth in greatness & quantity. ●r in this the Pope's paradise, faith, and 〈◊〉 grace of God is sold by weight and ●easure as wax is. Their head is also, I ●ot near why, knit round about with a ●ece of a white linen rag, as who say, ●ey did by that means put on the sincetie and innocency of Christ, and are moreover greased with oil, & become as ●uldiors, & captains, & standerdbearers, ●●at should give up their names, and take ●ages, & fight for Christ: for the consecration whereof, a sort of bishops must meet ●nce a year, and assemble together to make that holy oil, and close it in a box, ●nd commit Idolatry unto it, by doing it ●uche reverence, as if God himself were within it. last of all, their eyes are anointed with the filthy and stinking spittle of the priest, belike to blind the seely infant's, or so to dim their sights, that they shall not be able to behold the heavenly light.  
O what pretty toying and juggling 〈◊〉 is? what conjurations, what which 〈◊〉 and enchantments? and yet notw●●standing, when they have done all th● their fond ceremonies, they say plainly those infants which be baptized on th● sort, do forthwith receive faith, and 〈◊〉 come Christ jesus brethren, Gods ch●dren, new creatures, Christ's stand●● bearers, shine with the light of heaven be endued with heavenly wisdom. ●●nally what are they not become, so th● pay liberally: for this is the proclama●on they make, give and it shall be giu● unto you.   

Of the true use of Baptism.  
ANd now I beseech your Majesty of your gracious clemency and go●●nesse, not to think me to speak the●● things of any delight I have in railing or in slandering of them. For God i● my witness, that I am full sorry and heavy at my heart, to see them so blind, an● so obstinate, in defending so many abuse● and foolish superstitions: notwithstanding the people must needs be informed hereof, that they may understand how shamefully, how ridiculously, & in how sundry ●●ints the Sacrament of Baptism hath e'en profaned and defiled, which our ●auiour Christ did institute to be so ho●ye and sacred even in the highest degree. That thereby he might notify unto us, ●nd give us assurance, that his Church ●nd congregation is purged and cleansed from all spots and stains, by means of ●is most precious and innocent blood: 〈◊〉 that by this wonderful expiation, he ●ight take her to himself, to be his well-beloved spouse, being void of blemish, or ●ny deformity. And therefore whereas Christ commandeth his Apostles to baptism in the name of the father, the son, ●nd the holy ghost: It hath no such construction or meaning, to ascribe the benefit of our regeneration to the Element: ●hat is to say, the water, but rather that ●he great and infinite mercy and love of ●ur heavenly father, might be made manifest and known, who for the cleansing of us from our sins, hath not spared the blood, not not of his only begotten son: moreover, that we should persuade ourselves by this seal and token, th● we are most certainly chosen and received into the society and fellowship of th● heavenly covenant, and so by this me●nes should reap all the fruit and for● of this sacrament in our souls. For w● are not of opinion, nor may not be so persuaded, that this is brought to pass, 〈◊〉 opere operato: that is to say, for the w●●thinesse of the work wrought, (as th● schoolmen term it) but put our whi● trust and confidence in the only me● and goodness of almighty God, we ha●● our faith more and more confirmed a● strengthened by baptism, by the which faith we believe assuredly, that our heavenly father hath adopted us into t●● number of his children hath pardon● us all our offences, hath endued 〈◊〉 with his heavenly grace, hath clens● all the filth and corruption of our soule● that we from thenceforth being whol● dedicated and consecrated to serve hy● and delivered from the fear of all o●● ghostly enemies, should lead a just, an ●neste, and an holy life before him that ●●th bestowed these so many, & so great benefits upon us. And thus much brief-concerning Baptism, whereof by gods ●ace I may entreat more largely at ●ne other time hereafter.   

Of Popish Penance.  
IF any after baptism do verily perceive & feel in his conscience, that thes●●eir vain devices and fond ceremonies ●herof we have spoken by occasion, and 〈◊〉 opportunity served, have been little or ●thyng available unto them, and that ●ese, and such like distinctions of theirs ●oad culpam as to the fault, quoad reatum ●s to the guilt, quoad veniam as to the ●ardon, be mere frivolous and foolish, ●nd as the prophet saith, nothing but soft ●illows for the people to lean unto and ●ée lulled a sleep on: if any I say being ●hus affected, find a trouble in his conscience concerning his salvation, & begin ●o muse upon some means how he may ●scape the judgement of God wherewith his conscience is stricken and astonished, 〈◊〉 and by they bid him lean to a rotten p●● that is to say, to penance: but good Lor● what can be more contrary to true penance, than this which they appoint hy● unto, which is nothing but a méeren deceit and juggling, and devices imagi●● by them to pick men's purses, no 〈◊〉 this is but a weak plank to save a 〈◊〉 from shipwreck, and help him to la●● but to sink rather to the bottom of t●● Sea.   

Of the parts of popish penance, namely of the first part, called contrition.  
Penance they teach us, hath th● parts, 
Vide compend. theolog. lib. 6. cap. 4. Ruardi Tapart. Pet. Lombar. Sent. 4. Scotus in 4. sentent. Tho. Aquin. in sent. laus.  contrition of heart, confess● of mouth, and satisfaction of works, 〈◊〉 who so desireth to understand the reas●● of this division, let him resort to Thom● Aquinas, Durandus, and Scotus: in th●● books, which they wrote of the ques●●ons of divinity, but to descend to t●● particularities, Contrition (say they) is grief voluntarily conceived, for syn● committed with a purpose to confe● them, and make satisfaction for the same. ●his definition is most like Authentical 〈◊〉. They say moreover, such may be the neatness and force of contrition, such ●at it is able not only to purge the fault ●●d quiet itself, but to remove the punishment due for the same, and that two ●ayes. First for the charity sake, which 〈◊〉 the very true cause that breedeth sorrow and grief, which charity spreading ●ir branches far in compass, bringeth forth contrition, and meriteth partly re●ission of the pain. secondarily, for ●he sense of that grief, provoked and stirred up by the will in the very Contrition. And forasmuch as this sorrow and grief ●s very great and grievous, it is effectual also and available to take away both ●he offence and the punishment: likewise they mince the sorrow of contrition into three parts, one to be deficient, another sufficient, the third pre-eminent, whereof the first driveth down to the pit of hell, the second raiseth him up to purgatory: the third hoiseth him up to Paradise. 〈◊〉 Moreover, contrition differeth from attrition, as faith framed from that whic● is unframed, and they are all doubtful 〈◊〉 this point, whether contrition may ri●● of attrition, or whether there may be any place in Hell, Purgatory, & Paradise for contrition, which question is as y● undecided. And this is wellnear the sum of this doctrine, out of the which I beseech your Majesty to consider (most gracious Prince) what commodity, comfort or relief can come to a troubled conscience? how shall a man be able to escape ou● of so many difficult and intricate questions? or how shall a man have any remedies of his sorrows at his own hands, or stay himself upon the strength o● man? For the will of man (whence they say contrition doth spring) is more inclining and yielding to lust and concupiscence, than to any sorrow or pensiveness. How can it then possibly come to pass, that a man should use the same to the beating down and mortifying of most horrible and detestable vices? Finally in all this piece of doctrine, not one word of Christ jesus, and his holy spirit, nothing ruleth, but only the will of man, ●e sorrow and grief of man, the heaui●sse of the heart, pensiveness, charity ●nd last of all attrition, which is trans●urmed into contrition, as it were by inbantment and witchcraft.   

Of true contrition according to the word of God.  
How be it God's word teacheth us, that Contrition is the wonderful work of God, 
Ezechiel. ●  and that the converteth the heart of the sinner according to his infinite goodness and mercy, breaketh ●t, mollifyeth it, which otherwise of it own nature would become harder than ●flint, stubborn, rebelling, obstinate, 
Psalm. 51.  and prove to all mischief: It is he that of a stony heart maketh it soft as flesh, apt to bend, tractable, and pliable to his most holy william. And therefore David acknowledging his offence prayeth unto God that he would created a new heart in him, the which God never despiseth nor contemneth, if it be humble and lowly.  
Wherefore almighty God, to the ●●●tent that he might abate and pluck● down the pride and haughtiness of man● mind, he doth first use the threats and terrors of his law, and looketh with the burning and fiery eyes of his indignation and displeasure, as those can tell by experience, which do truly and heartily repent, that they have so long continued in the service of Satan, and the palpable darkness of popish error, for they understand right well by what steps and degrees their heavenly father hath advanced them to the excellency of regeneration, and new birth in Christ, that is to say, to be partakers of the righteousness and innocency of Christ, which is the only path to pass to by the Kingdom of heaven.   

Of popish confession.  
THe second part of Penance they say is, to be shriven of a Priest by auricular confession: 
●●de com●nd. theo●g. lib. 6. ep 25. Ru●●d. Tapart. 〈◊〉 confess.  and this they affirm to be a Sacrament of Christ's institution in the: 16. and 18. of his Gospel, after Matthew. Albeit it appeareth by james ●t there was a far other use thereof. ●hey say moreover, that it is necessary to salvation, and that we must not onconfesse the sins themselves, but all 〈◊〉 particular circumstances of the same, ●d specially those which be said to aggravate the sin, which be in number ●téene, and is to be seen in the writings 〈◊〉 these archdoctors and masters of this ●eir superstitious faculty.  
And this auricular confession say they ●th very great and manifold effects, 
The fruits of Popish confession.  delivereth us from eternal death and ●mnation, it healeth and salueth the ●oundes of our soul, it causeth the presence and assistance of God's holy spirit within us, it openeth us the gates of pa●dise, it covereth and shadoweth our ●●nes, it obtaineth the mercy and favour 〈◊〉 God, it maketh the heart merry and ●yfull, it procureth us many friends and intercessors to God Almighty, it purifieth our conscience, it dissolveth the league ●nd amity we were entered into with the ●euill: forasmuch as the sin conspired betwixt the devil and man, is discovered and revealed, it reconcileth god unto man, it is the way that leadeth unto salvation, 〈◊〉 taketh away sin, & satisfieth for the same, in that a man abideth the shame in revealing the same unto a priest: last of all it preserveth a man from falling into sin again, even (as to use their own similitude and comparison) when the r●●ten tooth is drawn, the rest that remaineth continueth more fast and sure. O foolish fantasies, O devilish inventions, O most detestable doctrine, devised to entangle and to destroy seely ignorant souls.  
For if it were true that they profess, what need have we I beseech you of th● favour and grace of God? what need w● to fly so fast to Christ, as to our chi●● anchor and stay? whereto shall the hol● ghost seru●? what force shall he have, 〈◊〉 what shall be his office, if one shrift wi●● serve us in steed of all, and bring th● most wicked and desperate person tha● is into the state of grace, and the inheriting of the kingdom of heaven? Wha● is to blaspheme God? what is to abu●● ●●e world? what is to confounded heaven ●nd hell together, if this be not? And yet ●e blind world more blind than a ●ock, doth condemn those that reveal ●ese abuses and deceivable leasings, & ●●rseth them to the very death, to endure ●l punishments and the most horrible torment's that can be devised. They tell 〈◊〉 we must confess at the lest once by ●ere, 
Cap. omnia utriusque sexus etc. de sum. Trinttate & fide Cath. Extr. de penitent. & remiss.  upon pain of excommunication to Priest that hath two kays in his hand, he one the key of knowledge to discern betwixt good and evil, the other the po●er and authority to bind and to loose.  
The mystery of this confession is, that ●he Priest representeth the presence of God, which inwardly doth cover those ●nnes which the penitent revealeth to ●he Priest by mouth, the which neither ●he priest dare presume by any means to ●eclare, nor cannot unless he have learned them of some other. They make a difference likewise betwixt sins & the absolution of ●ins. For some only the pope can remit, some ●her be that the archbishops may, some that the ●ishops & their suffragans as they call them, some the Curates & Parish priests: m●ther are the four orders of the Frier● Mendicantes behind with their part. 
Sem potius m●nducantes.  For they have likewise a certain bull and dispensation, which some call the great se● or mother of all Indulgences and Pardons, by the which they have a large Charter and commission to remit al● sins both past and to come, if a ma● would give credit to that they profess and undertake. And now your grace may see (most mighty Prince) how many ways men's eyes be blinded t● make them continued in their superstition still. Albeit the true and sincere use of confession, if it were among us, w●● (no doubt) turn us to much good: but Satan hath bereft us thereof, and left instead of it, a most dangerous and p●●stiferous abuse of the same.   

Of the christian Confession.  
THe great abuse of Confession being declared, it followeth now consequently to treat of the true use of the same: fo● as much as repentance is the first step● degree to the attaining of Christ's righteousness. Let us therefore now consider ●me sorts of christian confession, that the ●orld may see how causeless we are accused of our adversaries, for misdemeanour in the point of confession.  
And to proceed herein orderly, first ●e declare & teach unto the people, that ●he law of very right exacteth of us perfect righteousness & holiness of life: 
Rom. 7.  which perfection the weakness & infirmity of man's frailty, without the grace & help of god, is in no wise able to perform. The which being opened & made manifest unto us by the spirit of God, driveth us into a doubt which way we might best turn us, for neither can we deceive God by our false glozing and lies, neither hide our offences & sins from him, being the searcher of the heart & reins: from whose eyes no darkness, nor covert can hide us, more than the leaves & branches of trees could shadow our first parent Adam from his sight in time past, of the which sort most properly, your superstitious fasts and prayers, watching & other like exercises of the body, wherewith many a man doth foolishly persuade himself, that h● is sufficiently armed and defenced: notwithstanding our God like a most loving and merciful father, will not suffer his children to be swallowed up of desperation, 
Genes. 3.  as was Cain and judas, but crieth unto us with a loud voice, Adam where art thou? the which sound of his breath pierceth into the very secret of our hearts, that he might continued his bounty and goodness towards those whom he hath once vouchsafed the benefit of adoption through Christ, at the which voice and sound, the godly minded and well affected people of God, startling as it were at the noise and crack of the thunderbolt, like men sore dismayed and disquieted both in body and mind, forgetting both meat and other the necessaries of this life, and overthrown gr●u●ling as it were with the terrible sound of the brazen trump in the mount Sinai, or else by extremity of most exquisite torments driven perforce to make their confession, 
Exod. 20.  do freely acknowledge and confess before the father of mercies, both themselves to be the children of Adam, and ●one to all kind of wickedness and mischief like unto their forefathers, who re●cting the commandment of God, and ●oste presumptuously affecting things ●oper to the majesty and glory of God, ●ent about most impudently and im●ously to spoil God of his divine knowledge, to wit, the knowledge of good ●nd evil, & to take it unto himself, that 〈◊〉 to say, to be able to discern by ●he corrupt and perverse judgement of ●s own foolish brain betwixt good and ●ul, and to determine what thing is plea●●ng God, and what unpleasant unto him. To be short, 
The true order of confession.  man set in the sight of God ●oth plainly confess that he hath followed the ●teps of his ancestor Adam, one that hath ●éemed rather to love virtue & godliness, ●han followed them effectuously, and in labouring to cover his nakedness, and hide his abominations, hath used no other coverture, than the leaves of fig trees, that is to say, hath shadowed his most monstrous & horrible offences against god with no other thing, but only with a pretence of wisdom, discretion, diligence, hone●● merits, and mortifications.  
And this is (most gracious Prince the confession which we learn out of t●● word of God, namely that which G● himself doth force out of man's my●● by the virtue and efficacy of the law● as it were with certain pricks and stage's, when man is compelled by the m●tion of Gods holy spirit, to acknowledge and confess himself to be inwards corrupted, and defiled with sin: A●● out of this confession, like as out of 〈◊〉 spring or head do issue divers other sort● of confession.  

Private confession.  first when a man calleth to mind with how great and how manifold sins he is defiled, and how sore an adversary the decree and sentence pronounced in the law is unto him, whereupon he bewaileth his sins unto God daily, 
Psalm 52.  and bursteth out into these words of the holy Prophet: O Lord, I was conceived in iniquity, and in sin hath my mother conceived me. Create in me (O Lord) a new heart, and a right spirit within me, ●●tified in thy sight. And with the publican humbleth himself, saying on this ●ise, Lord be merciful unto me a sinner, ●nd with the prodigal child: O Lord 〈◊〉 am not worthy to be called thy son ●c. And these be the confessions which ●he elect of God aught to make daily vn●o God, both with heart and tongue, who ●auing tasted the singular mercy of God ●owarde them, call upon him without ceasing, that they might every day be more and more purged from the filth and ●tayne of sin.  
The second kind of confession is very Christianlike, when a man is so sore touched and stung in his conscience with the sense of sin, that he perceiveth his faith to faint and wax weak by the terror of the law, as it were with a continual assault and battery whereby he is compelled for want of sufficiency in himself to pray aid of another, into whose bosom he might pour all the secret griefs of his heart, as to his most faithful and assured friend, to the end, that he might receive some present remedy for his wounded conscience. The w●●che kind of confessing, God hath commanded to be observed and kept in hi● Church, to beat down the prou● and arrogant opinion of learning an● wisdom in man, that every man might think humbly of himself, forasmuch as they stand very many times in need of the aid, comfort, and advice of other. And this confession or conference in hy● whose conscience is wounded or troubled, may be very well had and used with the pastors, doctors, and preachers 〈◊〉 the Church, having assurance of they● faithfulness in their vocation, and likelihood, 
Esay 50.  that they are called to that function and ministery by the holy spirit, tha● they might comfort and cherish the weaklings, by their discrete language, as th● prophet saith. The third sort of confession is when the faithful disciple of the holy ghost doth plainly confess his offences before men of a certain earnest and vehement zeal, of humbling himself, considering therewithal, that God the searcher of man's secrets, doth know an● see the same already: and in this imagination persuadeth himself, that all the ●reatures of the world would conspire against him, 
Open confession and voluntary.  if he himself should not openly confess & declare to all the world ●n such sort as the posterity that cometh after him, might know them likewise. And that David used this kind of confession is manifest by the .32. and .51. psalm, which seem to be committed to writing, to the end that it both might be a precedent of public confession unto ●ll men, & that men might likewise thereby understand, into how great and heinous sins, that beloved of the Lord, and specially elect to govern his people did fall and yield himself. 
Daniel. 9  In like manner is that notable confession of Daniel, and that of Paul whereby he is not ashamed to confess of himself that he was a blasphemer of god, & a persecutor of his church. Austin likewise in a certain little treatise, 
1. Timoth. ●.  reckoneth up all his offences even from his very first coming to man's estate: And this kind of confessing openly of themselves doth greatly declare the great modesty and lowliness of mind in the confessor, worthy great praise and commendations, and partly it is a great comfort unto others that are grievously laden with the heavy burden of sin, to drive them from despair by hope in the mercies of god, which they see other in like case have attained before them.  
There is also a fourth kind, when every one in the face of the congregation following the minister, 
Confession in the face of the congregation.  doth secretly confess himself before God, to be compassed round about with manifold sins and offences, and wrapped in most palpable mists of ignorance and blindness, beseeching God from the bottom of his heart to lighten his mind and understanding, by the preaching of his Gospel. For so he persuadeth himself, and firmly believeth, that remission of sins is published and wrought by the preaching of the Gospel, and that only through the shedding of the most precious blood of the immaculate lamb.  

Private reconciliation.  There is yet also one other manner of confessing, which we may call reconciling ourselves unto our neighbour, whē●e both confess ourselves to have offended him by word and deed, and pray par●●n and forgiveness of our trespass committed according to the prescript commandment and direction of our Lord ●nd saviour jesus Christ. Math. and ●ames. 5. but it we commit any open ●ime, so that the shame and slander thereof ●oth redound to the Church, 
Public penance for public offences.  and is offence unto others, the godly do not re●use in such a case to make open confession: the which custom, both the old ●athers in time past did observe themselves, and delivered over to their posterity, as appeareth by the Cannons that ●reate of penance. The observation ●nd execution whereof, the Church of Rome omitting and neglecting, brought ●n a corrupt custom in place thereof, that some one Priest or chaplain should secretly shrine such as had offended openly, and hear their confession in corners, for saving of their honesty, and their good name, whereby did grow two most notorious and shameful abuses: for by means that private and auricular confession came in place of the open declaration of faults, both all good order, a●● discipline went to wrack, and most miserable tyranny began to usurp in th● poor afflicted consciences. Secondari●● in that there were certain penitentiaries appointed at Rome, or rather pillars of pardons that retailed their Indulgences for money to every man that lif●●● to buy them, whereby our adversaries must needs be driven to confess, th●● causeless they call us heretics, and mo●● falsely, seeing we are so far from abrogating confession, that in place of one fa●● and superstitious kind of confession, b●● teach six kinds, all allowed by the tru● word of God.   

O Popish satisfaction.  
AMong all the residue of the articles of Christian religion, this one concerning satisfaction, as it hath been wonderfully depraved and profaned above the rest, so hath it caused great controversies to arise now adays in the Church through the blindness and ignorance of men, and therefore the matter 〈◊〉 self requireth a longer treatise, than ●e proportion of this volume will well ●eare. Notwithstanding, forasmuch as 〈◊〉 is a matter of no small importance, 〈◊〉 beseech your grace (most renowned Prince) to hear with patience before ●ou give credit to the false and untrue ●ccusations of our adversaries.  
There be ancient reports, that in the ●ime of the primitive church, which was most full of holiness & purity: there were most severe decrees and constitutions made, and a very sharp and bitter kind of penance, appointed for such as committed any heinous or grievous crime, whereby offences did grow to the congregation, besides the open confession of their faults, and a certain satisfaction to be made for the same, which was a long time in performing to their great shame & reproach. The which kind of discipline being a long time exercised & confirmed with great diligence against notorious offenders, came to ruin at the length through covetous bishops, the brought in place thereof these solemn sorts of satisfaction with gold and silver. Howbeit the turning of it into a money matter, was n●● received into the Church, 
Good intentes the cause of errors.  but under a pretence of devotion and charity: for the revenues were bestowed upon the building of Churches, the redeeming of Captives, the foundation of schools, for training up of the youth in Christianity, an● certain other good and charitable uses, as seemed to them. In like manner, after their example do the Spanish inquisitors gather together sums of money under the counterfeit cloak of religion, which they levy of those whom they call the reconciled penitents, to release them the Sambenite, a kind of garment with two read crosses, which they had before (as parcel of their penance) enjoined them to wear.  
And this custom hath prevailed ever since the bishops first spoiled the Church of this authority, and challenging it unto themselves, began to keep a consistory, whether they summoned all open and notorious offenders to appear before them, enforcing them to sue for ●ardon, or to speak more according to ●e very truth of the matter, to purchase ●eir charters of pardon by money: the ●hich thing if either they omitted, or re●●sed to do, they were forthwith excluded from the company and fellowship ●f the congregation, and pronounced excommunicate persons.  
But God's people and his flock, de●esting this so slanderous and shameful ●aines, began by little and little to con●emne this pelting pedlary of penance, 〈◊〉 so much that no man would confess ●ny thing of himself, but by constraint, ●ea and that not till such time as he were well nigh convicted manifestly of the fact. Whereupon the Bishops and Clergy perceiving that a great piece of their gains began daily to decay, made a solemn Canon, that once by year, every one should confess himself to the bishop. This decree is ascribed to Innocentius the first, for the more credit and estimation whereof, they bore the people in hand in their sermons (but falsely) that it was taken out of the holy scripture, and so at the length by the preaching of greedy Priests this goodly auricular confession by little and little gathered heart, 
Cap. omnis utriusque sexus etc.  and was commonly received of all, under the danger of incurring deadly sin, and upon pain of excommunication (as they call it) to all such as should contemns the same.  
Then within a while after the bishops obtaining thus much, and usurping thus tirannicallye upon Christian consciences, they brought in a doctrine for their own advantage, whereunto they gave a false name of satisfaction, the first branch thereof had a fair show, and in appearance liked every body, to wit, that they should abstain thencefoorthe from such sins as eftsoons they had committed before. The second was, that restitution should be made of goods evil gotten, whereby a large gap was opened for the covetous Clergy: for if either the parties died, or they absent, to whom these goods wrongfully gotten did of right appertain, the matter was left sooth ordering and will of the Bishop, even as the Pope doth nowadays with his charters of pardons and indul●ences, or rather with the very bulls ●hēselues of composition, or reconciliation, ●s be termeth them: for whatsoever hath e'en filched, rob, or gotten by extor●ion or usury, or by any other unjust means taken or withholden from any persons that be either dead, or if they be alive and unknown, so that the parties ●sing such unjust and extreme dealing, will pay six rials of plate to the Pope, they shall not only be free from all danger of law, but also from all fault and blame. The third branch is so much the worse, as it is more perilous & dangerous for the soul, wherein consisteth not alone the loss of a little silver, but of our soul, when as men are taught that they may make satisfaction for their sins, by fasting, watching, alms, pilgrimage, building of chapels, & singing of masses, all which notwithstanding they must be at a price with their confessor, for every of these, whereunto they do annex the works of supererogation, as the chief groundsels & foundations of the building, as for example: I● any enter into religion & become a N●● or a Friar, and vow perpetual chast●tie, poverty, and obedience.  

Compend. Theolog. lib. 6. cap. 29 Ruard. Tapart. art. 6. de satisfactione.  But to knit up the knot of thi● their doctrine of satisfaction, it consisteth specially upon three points: The crucifying of our bodies, alms, and prayers whether we perform them in proper person, or redeem them with present pa● for it is a mart and a portsale of all thielges, yea of the very grace and favour o● God.  
And hereof forsooth come these great commodities, if it be worth credit that they say, first alms doth easily obtain the favour of God: fasting and mortification of the flesh, the release of the pain and last of all, prayer doth quite extinguish the relics of the crime, which Christ had left remaining in our conscience, being unperfectly purged. But whereas some of the richer sort, and more tender and delicate than the rest, neither could nor would away with fasting, scourging, and other means of taming the flesh, and beside, had very little ley●●e to spare from their other affairs, 
The application of Monks merits.  to ystowe in prayer, one part of these three brewed in steed of all the rest, that is to ●ye, alms or rather a superstitious kind 〈◊〉 liberality, by the which, they might calenge and apply unto themselves, the merit's and good works of Monks, the ●hich in their great store and abundance, 〈◊〉 needless and superfluous for themselves ●nd supererogatory (as they term them) ●ut for other men wondrous necessary ●or they salvation.  
But some will men say, what shall be●de these of dainty and delicate persons, 
The occasion of establishing Purgatory.  ●hat are suddenly swapte up with death, ●re they can have these merits of Monks ●applied unto them, and enjoy them in ●heir full perfection: for it seemeth their souls should be in present peril of eternal damnation, as who say, they may in good time take up their Inn in Purgatory, whence they may easily escape, when it shall please the Pope's holiness to open the treasures of Christ's blood, and apply unto them the merrites of Saints, and the monks to commun●●● 〈◊〉 unto them largely and liberally part 〈◊〉 their good works, and play with th● giffe gaffe like good fellows. And th● is wellnear the sum of the Popish doctrine concerning satisfaction, to pa●● over a thousand dreams and blasphemous lies, which these men have deused against the redemption of Christ● perfected moste absolutely by the shedi● of his most precious blood.   

Of the satisfaction for sins, according to the word of God.  
IF your majesty (most mighty prince) have with any diligence considered 〈◊〉 observed, that which hath been said lately before: your highness understandeth right well, that there was no mention made at all of the benefit bestowed by Christ our saviour, whereas the scriptures do minister us no other comfort to our afflicted consciences, than the redemption of our lord and saviour jesus Christ, 
Hebr. 7. Psalm 110.  that everlasting priest after the order of Melchizedeck, which offered up himself to the justice of god a propitiation for all the sins 〈◊〉 mankind, the burden whereof, 
Esay. 53.  he laid ●d carried upon his own shoulders, as the ●ophet Isay saith, & therefore gave up his ●dy to be broken, to be sacrificed, and ●fered to God his father.  
And to the intent the matter might be ●ade more plain and evident, because 〈◊〉 is of so great and singular commodity, ●e must repeat a little of that is said ●efore concerning the estate of man in sin, ●●oued with repentance and sorrow for ●he same. For when he is summoned to appear before the judgement seat of god, & ●ath put in bail to answer unto the law and justice of god, for his forth coming and appearance, & hath no cloak to cover his sins, not so much as a poor fig leaf, he is enforced at the length, 
Confession of our own misdeeds.  as it were one that were tormented grievously on the rack to confess his manifold and great offences, & to acknowledge his nakedness & misery, being astonished with the judgement of god, not that a man should fall into despair, (considering God willeth not the death of a sinner, but his life and salvation) but to the end only that he might as● the knowledge of his sin and transgr●sion, bring him unto repentance.  
Then after a man's mind i● th● prepared, the spirit of God beginneth 〈◊〉 to possess him, that he accounteth him 〈◊〉 be wholly his, pardoneth all his offences maketh him one of God's household, 
The beginning of the fear of God.  a●● electeth him into the number of his ch●dren. And yet notwithstanding he removeth not from the eyes of his soul, th● lively Image of God in anger and displeasure, whose voice and countenaun● was wont to amaze him, and make hi● whole body tremble thereat, because 〈◊〉 oft as the mind shall be overcome with the provocations and allurements 〈◊〉 sin, the terrible sound of his thundering voice and the sight of his stern countenance should so appall him, that he should shun and avoid sin by al●● means.  

The gifts and graces of the holy ghost.  Again the same holy spirit of God, to the intent that man should remove, from him and quite abandon all fear, doth set as it were before the eyes of man, jesus Christ and him crucified, that he might be fully persuaded that all his sins be purged by his death and passion. But forasmuch as man being miserable both by his own nature, and by the sense of his sin and conscience thereof, doth judge himself to be very far from God, and can hardly be persuaded that the benefit of Christ doth appertain unto him, therefore the holy ghost laboureth to persuade him, that almighty God is reconciled unto man, and doth tender him with singular love and affection, and afterwards openeth the eyes of man, being in this blindness, that he may behold, and see by faith Christ jesus the earnest of his salvation, last of all breaketh the perverse frowardness and obstinacy of the mind, that the same being somewhat instructed and comforted with the hope of God's promises, may wholly submit his will unto Christ, and embrace him most willingly, as the only physician of all his diseases and maladies.  
And this work of the holy Ghost, 
Degrees of regenera●● on.  whereby the reason, understanding, mind, and will of man is instructed in true piety and godliness, we may well term by the name of Faith, not any weak opinion or vain imagination of the word of God, but a firm and constant persuasion, by the which we are assured, that we are beloved of god, and adopted to be his sons, and inheritors of his heavenly kingdom, that by the benefit of this latter Adam, we may be as it were remitted into our former estate of our ancient inheritance, namely innocence, righteousness, and everlasting felicity, the which was lost by the mischievous act of the first Adam, 
Christian ●aith.  the same faith doth teach us, that after we be reconciled and at one with God, there is nothing more grievous or offensive unto God than iniquity and sin, and that we be delivered from the yoke and bondage of the Devil, 
Luke. 1. ●itus. 2.  only upon condition that we should thenceforth lead a godly, righteous and sober life.  
The which faith being thus planted in men's minds by the holy spirit, is like an instrument or hand, whereby we apprehended jesus Christ, or as our mouth to receive and eat Christ, that most sweet food of our souls: and whosoeve is endued with this repentance, is not now to be ascribed and thought one of old Adans' offspring, but by means of this faith, is so linked and coupled with Christ, 
How v● be couple with Christ.  that he is reputed and taken as a brother unto him, so that Christ and a Christian man do make as it were one spiritual body. For we may not call it in question, but verily believe that what Christ prayed for unto his heavenly father in the .17. 
john. 17.  of john, he obtained the same at his hands.  
But after this great and nigh affinity is brought to pass and fast knit with the bond of faith, 
Regeneration and inward baptism  and of the holy ghost, then doth the heavenly father look upon man, being otherwise a sinner, with the eyes of mercy and grace, & perceiving man to be clothed and garnished with the most beautiful and precious garment of Christ, that is to say, the innocency and holiness of Christ's flesh, and taking delight in the most fragrant smell thereof, doth both perfect his felicity, and rewardeth him with the inheritance of his heavenly kingdom, even as in time past the patriarch Isaac dealt with his younger son jacob, 
●es. 27.  when he felt him arrayed in the garments of his brother Esau.  
Therefore when man hath obtained this honour, now standeth he no more in fear of God's terrible examples against sinners, & his severe and strait judgements, but perceiveth Christ to be appointed by God a judge of all men, who is joined unto man by a strong faith: for what sentence may we think in reason, that the redeemer of the whole body will give against his own members, when as this authority of life and death is not committed unto him of our merciful father, not to destroy and condemn those that put their trust in him, but to save and preserve them rather, and to enrich them with the benefit of everlasting life.  

●hryste judge to ●itte the ●ythfull.  He therefore taking upon him the parts both of an advocate and a judge unto man, doth easily absolve us of all our offences, and pronounceth them just, for whose sake he offered himself unto death, 
john. 5.  that he might satisfy the justice of man: notwithstanding this pardon proceedeth not of any man's merits or good works, (for all that be borne of the old Adam are guilty of disobedience & rebelling against God) nor of any fastings, or watchings, or pilgrimages, or satisfactions, or offerings, or masses, or merits of holy men or holy women, much less of Monks or Nuns, 
Free justification through faith.  (for what are any of all these able to perform, that is not of his own nature damnable, and simply to be abhorred) but it is that alonely sweet and comfortable voice, Thy faith hath saved thee, 
Luke. 7.  depart in peace and security, 
Christ's charged which he giveth to the sinner that is co●uerted an● believeth.  and beware henceforth and sin no more, least a worse thing fall to thee: which is as much to say, that after thou hast received grace from heaven, and dost believe that thou art partaker of my redemption, be thou far from all guilt and crime, and from the pain due for the same, and that of free grace and mercy without all respect of desert, & yet in such sort that thou have earnest consideration how dearly thou oughtest to esteem that bond whereby thou art fast joined unto me, in which respect thou art adopted unto the number of the children of my father, to be an inheritor of the kingdom of heaven, a member of my body, and a partaker of my righteousness, and therefore see thou bring forth the fruits of innocency, and of repentance, such as shall be agreeable unto the root of lively faith, and return not to thy old naughtiness, lest some worse thing happen unto thee.  
Lo, this is the sentence of Christ (moste gracious sovereign) which the faithful here pronounced, and do receive by faith, whereupon they receive such solace and comfort in their minds, that if they happen to be troubled in conscience with remorse of their sins, they seek none other remedy than out of the word of God, whence perfect health is only to be sought and found. The which doctrine so necessary and comfortable (most mighty Prince) hath so inflamed the hearts of your majesties subjects in the low countries, with such a fervent zeal of piety and godliness, that understanding how shamefully they have been abused in a matter of so great importance, they make this humble petition unto your Majesty, that it would please the same to permit unto them only the liberty of their consciences, and the preaching of the Gospel, whereby they might without pillage or tyranny, be conducted the safe and ready way to eternal salvation. And surely it seemeth a very unreasonable matter, that so honest and godly a zeal should be persecuted with so grievous exactions and penalties, and not rather be both favoured and furthered with his due praise & commendation. And therefore your majesty hath earnestly to consider, how almighty God w●ll deal with those persons, which do so cruelly torment and murder men that are both created after his own likeness, and redeemed with the most precious blood of his only son, for none other cause, but only for that they profess this heavenly doctrine.   

Of the doctrine of justification, as the Popish Church doth teach it.  

compend. ●heolo. ve●itatis. lib. 6. ●ap. 32. ●igh. x 2. hom. 2.2. ●. 12. Ruer. ●ap. act. 8. ●onc. Trident. ●ap. 7.  FOr the better understanding of this whole matter, and the cause of the great diversity of opinions hereabout, I will with as much brevity as I can, declare the determinations of the Papists concerning justification. first they define it in this wise: that justification is the passage of a sinner from unrighteousness unto righteousness, whereof they say there be four parts, that is to say, motion of free-will, contrition, infusion of grace, remission of sin. The two first to proceed from him that is to be justified: The latter two from the justifier: and those two first, to be as it were the causes preparing the heart of man to receive the grace of God. Moreover, they say that there be three principal causes, which concur in the justification of sinners, namely God, the sinner, and the Church, God which poureth out his mercies, whereby the sin is forgiven, and showeth his justice exacting a satisfaction, either in this life or after, that is to say, in Purgatory, 
Luke. 10●  the which ●oo virtues (as they gloze) are signified 〈◊〉 those two disciples, which Christ sent ●efore him into every City and place, ●hether he himself should come, Luk. 10. ●or that (say they) which then was done ●rporally, is now performed spiritual. Also on the behalf of the sinner, there ●●e two things required, love and sorrow, the which (say they) are like the ●ones of the mill wherewith sin i●●ound, as was figured in Deutero. 24. 
Deut. 24.  likewise there be two things that come ●●om the Church. The merits of Christ ●nd of the Saints, holy men, and holy ●omen, who forasmuch as they had ●ore store of good works, than they stood 〈◊〉 need of themselves, left the surplusage 〈◊〉 the custody of the Church, that they ●ight be distributed among such as wā●ed. Secondarily, the church by the hands ●f the Pope, and of Bishops, granteth ●ardons and indulgences unto sinners, available so far as the words of the ●ame do purport. And yet among these doctors, there have been some which have affirmed faith to be the foundation of our justification, and yet serving us in stead of a preparative, to apprehend and receive the favour and love of God, whereof righteousness doth proceed, the which he giveth us in consideration of our love towards him. Here I omit an infinite number of curious questions, 
Vide summam Theolog. Alexand. de Ates. art. de justify.  which rather make the doctrine of our justification obscure, than bring any light to the understanding thereof, specially to such as being endued with the spirit of god seek after true righteousness, with the whole affection of their heart as may appear most evidently, aswell by the council of Trent as also by the Interim, offered unto the Protestants. It shall be sufficient to touch only by name the palpable mists wherewithal the schoolmen blind the eyes of the simple people. As when they dispute whether a man be justified in a moment, or it require a long process of time? whether christ after his resurrection could do any merit to make us righteous before God yea or not? whether this word justification is to be construed largely or strictely in the fifth to ●he romans, where the Apostle saith, 
Rom. 5.  ●hus being justified by faith, we have ●eace towards God through our Lord ●esus Christ? whether justification be 〈◊〉 motion to the atteynment of perfect righteousness, or of unperfect? with such ●ther like foolish stuff, wherein they spend ●heir time idly & unprofitably. For in ●l this, there is not one word I warrant ●ou of Christ the son of God, the true ●nd only justifier of mankind, whose Gospel aught to be spread every where, & ●ound in all places, but specially in their ●ares, which are almost pressed down ●o the ground, with the weight of their ●ins, and by the law cited and summoned to appear before the majesty of god in his consistory & seat of judgement. For whereto serve all these subtle points & quiddities, if we be not instructed by what means we may be delivered from the tyranny of sin, the threatenings of the law, the dominion of Satan, the fear of death, nor the pit of hell: for this I say is the true and sound doctrine which we ought both to learn ourselves, and to teach others.   

Of justification according as we are taught out of the word of God.  
WHerefore that the matter grow 〈◊〉 more obscure, 
What justification is  and be amplified 〈◊〉 arguments, let us content our selves with the simple word of God, and them learn the true fruit and profit of th● doctrine, rather than vain ostentation▪ For justification is nothing else but certain divine work, whereby God receives us to grace and favour, (though we be the offspring of old Adam and partakers of his corruption) and doth frée● make us his children, brethren unto Chri●● by adoption: And we are not ignorant that a man cannot be justified, unless h● be present in person: so that none ma● execute the matter by an attorney or assign to receive righteousness in his behalf. Neither do we esteem a man t● be a block or a stone, senseless and with out wit or understanding, but to be 〈◊〉 creature endued with with, will, and reason, whereby he may be able by knowledge to discern and have will to receiu● what soever good thing God of his goodness and fatherly kindness doth bestow ●●on him.  
And therefore they that in this matter ●nto the question of free will, 
The renovation of our will and understanding.  do be●●ye their own unskilfulness, seeing 〈◊〉 every man knoweth right well in 〈◊〉 own conscience, how blind he is bée●● he be engrafted into Christ, and ●e wilful and obstinate in withstanding the will of God, till he be reclaimed 〈◊〉 the merciful goodness of our God. 〈◊〉 in this respect we say we have great ●●de of the motion of God's holy spirit open the eyes of our hearts, both to knowledge our malady, and to crave 〈◊〉 help of the heavenly physician to mol●ye our hearts, minds and wills, ●at we might embrace the plaster ●ouided for us by that heavenly phisiti●● to be a perfect salve for all men. The which work of the holy ghost, we call 〈◊〉 the name of Faith, by only means ●d help whereof man is engrafted in●● Christ and made partaker of his ●ghteousnesse, and by the benefit there● is provoked, with a free & ready heart wholly to be inflamed with the love 〈◊〉 zeal of god, understanding that throut his grace, he hath obtained that ho w●vnnethable to do by his own nature  
And then doth almighty god besto● two especial benefits upon man, the 〈◊〉 in assuring him that all his sins are cleansed with the blood of his son, the other beautifying him with his own righte●nesse & innocency. The which the Apost doth in most manifest words declare unto us, and citing the testimony of D●uid, 
Psalm. 32.  where he saith: Blessed is the 〈◊〉 whose iniquities are remitted, and h● sins covered. Blessed is the man to who● the Lord imputeth not his sin, and forth, as followeth consequently in t● same psalm. 3●.  
The first sentence may be resemb● to the common form used of course places of judgement, when as Prince and Magistrates of their singular gra● and favour do pardon persons attaynt● of felony.  
The second seemeth to be borow● of the clothing of a naked body, in th● cure heavenly father doth in like sort ●uer our filthiness and abhominati●s with his heavenly innocency.  
The third hath a kind of similitude 〈◊〉 likeness unto the dealing of credit's, which having books of their ac●mptes, and the names of their deters, do cross the sum, and make it discharged. In like manner doth the ●nly Apostle teach us, that the note book four sins is to be blotted forth, & the obligation that was to be showed against us, is ●aced and canceled by the blood of Christ ●nto all those that with a lively faith acknowledge so great a benefit, & with true obedience apply ourselves to perform ●is william. But forasmuch as man through this wonderful work of God, 
The doctrine of free-will as the Papists teach it.  doth ●onfesse the acknowledging of his sin, ●nd his hearty repentance and sorrow ●n being so bold and careless to offend against the Majesty of God, ●othe in word and deed, therefore the ●ate writers in Divinity do feign ●hat these works, and this zeal hath his original of man's industry, wisdom, and free-will only, by the wyche he receiveth faith, as it were by h● own preparation, and so by means th● of maketh himself a member of Chri● And because we preach and teach t● people, that this agnizing, confessi●● sorrowing, and repenting of sin, are 〈◊〉 to be esteemed & called the works of ma● that they be notwithstanding reputed 〈◊〉 proceed from the force and power of go● holy spirit, who prepareth the heart an● will of man to conceive them first, an● after to put the same in practice: Therefore do they lay heresy to our charged mos● unjustly and impudently, as they do 〈◊〉 untruly, slandering us most falsely, tha● we reject good works, and move me● to sloth and contempt of their duty towards God. Howbeit, your Majesty, 〈◊〉 it please you to enter into your own conscience with the earnest consideration hereof may easily be judge herein, wh●ther it be a matter that consisteth in th● free-will of man to offer himself in th● Court of almighty God, and before hi● Majesty to confess his sin, a thing 〈◊〉 odious and abominable in the sight of God, or to sorrow heartily for his sins, and to fall to amendment with due repentance, or to be vexed and tormented in conscience for the horribleness of sin, or to embrace jesus Christ with such faith, humility, and reverence as we ought to do, that is to say, as our only sacrifice & propitiation of our sins once offered for us: for who so is able to perform the things of what value or estimation so ever they be, him do I account rather like unto God, than unto man.  
Surely I am of opinion, that they which be enemies and impugn this doctrine, and (for that we maintain the same) do persecute us with fire and faggot, have either had small sense of justification, or else are some new found people descended into the Earth, I wot near whence. For if they have not had some sensible perseverance and feeling of the principles of Christian religion in themselves by experience, I council them for a time to be quiet and refrain to speak, and advise them rather to pray unto almighty God that he would instructs them by his holy spirit in such things as they are ignorant of, and yet will be prating rashly and babbling either after their own conceit and imagination, or as they have heard other men talk, will most impudently affirm the same: but if they will derive their pedigrée from God, let them permit us to be (as we are) men contenting ourselves with such knowledge as is convenient for us. For we do willingly confess, that we are the children of Adam by nature, disobedient unto the will of God, senseless in our own corrupt nature, so perverse and obstinate, that uneath we will be brought to repentance, so hardened in heart, that we can not be broken with the sense of sin, finally of such pride and arrogancy, that we can scarcely be drawn to confess our sins: to be short, enemies to our own salvation, unless God of his fatherly favour and grace vouchsafe to correct and amend the malice of our froward nature, and to enable and make us apt to do such works. Why do they then envy us this humility and lowliness of heart, in that we think we ●oe greatly honour our God, when we refer all things to his gracious goodness and mercy? But if they think this ●ure humility be exceeding, and more ●han needful, is this so horrible an offence, that we should therefore be thought worthy of all punishments and torments that can be devised be ac ompted infamous, banished, imprisoned, hanged and burned? Surely this their fierce and barbarous cruelty, may be a sufficient declaration unto your majesty, that this is no godly zeal in the Papists (as they call it) but rather an exceeding choler & heat of stomach, boiling in their envious & malicious breasts. The other benefit of our justification is our conjunction with Christ: 
Our communion & fellowship with Christ.  for it is not enough for a man to be only absolved of his sin, but it is also requisite and necessary that he be marvelously renuee, & show a new obedience, the which nothing can work in them, save only the power of god through our L. & saviour jesus Christ: & this is the second effect of faith, which the holy ghost hath poured into our hearts by the which a man being made free from the fear of all enemies & danger of damnation, doth wholly possess jesus Christ, 
Luke. 1. Roma. 8.  the very son of God and man, to the intent he might live in him, not in walking after the flesh, but in holiness of spirit, and that he should thenceforth work righteousness in the sight of God, & of his son Christ, through whose blood shed, and sacrifice offered he is purged and cleansed from all his offences and filthiness. Last of all, that to declare himself both mindful and also thankful, for so great mercifulness, and loving kindness showed towards him, he should on the other side return love back again towards God, and be zealous in serving and honouring him.  
The which doctrine the Apostle doth plainly set forth in his epistle to the romans, in these words: There remaineth now no condemnation (saith he) unto such as be engrafted into Christ jesus, that is to say, those that walk not after the flesh, but after the spirit: for the lively law of the spirit, which is in Christ hath loosed me from the bondage of sin and death. For that which was impossible to the law through the infirmity of the flesh, 
Rom. 8.  God by sending his own son into flesh, of likeness and similitude unto our sinful flesh, hath after a sort destroyed sin by sin in the same flesh, that the justice of the law might be accomplished in us which walk not after the flesh, but after the spirit, for those that be addicted unto the flesh, have their minds bend upon fleshly desires, but they that be renewed in spirit do follow the motion and direction of the spirit, and the desire of the flesh, is death and destruction: contrariwise the desire of the spirit is peace, joy, and life everlasting: For the desire or affection of the flesh is against God, neither is it nor can not be obedient unto the law of God. Therefore such as are given to the flesh can not please God, howbeit you walk not in the flesh, but in the spirit, if so be the spirit of God be within you. And who so hath not the spirit of Christ, is none of his, but if Christ be within you, than is the body dead as concerning sin, but the spirit alive or rather life itself for righteousness sake. Wherefore if the spirit of him that raised Christ's from death abide in you, the same also will restore you and your mortal bodies unto life, because of the spirit that dwelleth in you: wherefore brethren we are now no more subject unto the flesh, to live after the lust thereof: For if ye live after the desires and concupiscentes of the flesh, ye shall die the death, but if contrariwise by the power of the spirit, you conquer and subdue the lusts thereof, you shall live in most perfect felicity: for all whosoever is directed by the spirit of god are numbered among the sons of God.  
Here doth Paul most notably and largely declare the second part of our justification, and the end also of our conjunction with Christ jesus, namely that we should lead our life, not after the motion of the flesh, and the voluptuousness thereof, but according to the direction of the holy spirit, the which most profitable and comfortable conjunction & fellowship with him, if we had and did enjoy, we would not fall to such vain and peerless questions as we do. 
2. Timoth. 9  For what profit is in the subtle questions and difputations, whether the righteousness of a Christian man be a substance or an accident, a quality inherent, or only in us by imputation? 
Thom. Aqui. 1.2. q. 113.  whether the justification of the wicked and ungodly, be only the forgiveness of the sin or no? whether infusion of grace be requisite in the remission of the fault? or whether the motion of free-will be not also requisite thereunto? whether the wicked be justified in an instant, or in process of time? whether justification of grace do go before in order of nature & such like quiddities and subtle niceties? except we have the virtue & efficacy of Christ jesus imprinted in our hearts, 
Ephes. 3.  which we trust is in the hearts of the faithful believers as Paul prayed for the congregation of Ephesus, & who loveth his church dearly, as the same apostle saith in another place, and that we be the members of his mystical body. The same Paul doth likewise testify in the epistle to the Corinth's, that Christ doth speak in him, whose power and virtue the Corinthians also did 
2. Cor. 13.  perceive in his speech, and warneth them that they should give ear unto Christ dwelling within them, for otherwise (saith he) Christ will reject and refuse you Moreover, 
john. 17.  our Lord and saviour jesus Christ did likewise make his earnest request unto his father, and no doubt but he obtained it, that those which were his might be so coupled together in so sure and fast a band, that as he and his father were one, so they might also be one. The manner and order of which society, cyril a very ancient doctor, doth very largely entreat of, in his treatise upon the .17. Chapter of the Gospel after john, whether I refer the reader concerning the same.  
And now I cannot otherwise think but that these phrases of speech usual in Paul and divers ancient writers in the Church, shall in these our days be thought somewhat absurd and unapt, forasmuch as all labour now adays not to profit religion with the true and perfect exercises of the mind, but with ceremonies and such like trash, devised rather for vain show and ostentation, than upon any godly purpose. Whereupon it groweth, the our adversaries acknowledge no other communion of the body of Christ, save only that which they say is exhibited in the holy supper unto us al. As they likewise know no other regeneration, than that which they think is given in baptism, nor any other righteousness or justification, than that which is hid in Christ, who is so far distant from us, as heaven from earth: whereas notwithstanding he that hath not put on Christ, is void of all justice and innocency, the only paths that lead us unto God, neither is it marvel, that these sayings of the Apostles and other the faithful have been unknown unto divers. For it is as easy a matter to teach the blind to conceive the brightness of the shining Sun beams, 
Ma● blind without the right o● the spirit.  by the comparison of other creatures, which he hath never seen, as to teach men these things, and persuade them therein which are only addict to the natural diseases of the flesh, and therefore I do most heartily pray and beseech those that move and provoke your Majesty to persecute us by all kind of torments and cruelties, that they would first learn the reason and cause of our justification in the school of our saviour Christ, before they proceed to condemn us to be heretics, unworthy this life, or the society and fellowship of men.   

Of good works after the doctrine of the Papists.  
AFter they have thus foully & shamefully erred in this chief foundation of our faith, touching satisfaction and justification, they cannot possibly deliver unto us any true and certain doctrine of good works: and yet notwithstanding, we have better cause to bewail their blindness and unmercifulness, than to jest thereat, who falsely slandering us with the rejecting of good works, have taught a doctrine of their own devise concerning the same most pernicious and hurtful unto man.  
Therefore this they lay for the ground work of this their doctrine, that a man justified, may safely and lawfully perform that which is riquired in the law ●f God after their own fantasy, and according to the power and strength of ●heir own will, that they by the aid and assistance of God's grace are able to do works meritorious de condigno (as they call it). In the mean while not one word of Christ jesus, 
The ●●rc● degrees of merits. Merita d●gna.  and the presence of his holy Spirit in the hearts of the faithful, whereupon proceedeth all our power and strength whatsoever, the fruits of which free-will they call merits digna, 
De Congr●●o  and thereof do make three sorts. The first sort they term to be of congruence, 
De Condig●o.  whereby we prepare ourselves to receive the grace of God: The second of condignity, (as they call it) or of desert, for because that the doer and worker thereof is worthy the grace of God, and the increase therein. The third kind comprehendeth both the other two sorts of merits, the which being compared with the rewards propounded for the same, do easily match them in worthiness & excellency.  
Concerning the first sort they teach v● that a man of his ownefrée motion & wil● may without the grace of God prepare and able himself to receive the grace o● God, so that a man only do his endeavour and good wil Again, this preparation containeth three parts: The first● that a man should cease to committ● sin. Secondly to abate his lust and w●● to sin. thirdly to endeavour himself to embrace righteousness: likewise (the● say) that three things are requisite in a man to the doing of a meritorious act: the mind that worketh it, the free will that moveth the mind: the intention and purpose respecting a good end: but of God and of his holy spirit, not one word I warrant you.  
And the works that issue out of this root deserve three things, remission of sin, increase of grace, and possession of life everlasting, the which we merit by mean of charity, & the excellency of the work: likewise of good works there be two sorts either of commandments, or but only of counsel or supererogation (as they term them) because a man is not bound 〈◊〉 do them, but that Gods will is that 〈◊〉 should merit so much the more. And ●ese be the works (say they) which ●hriste taught his disciples in the .5. 
Math. 5. Works of supererogation.  of matthew in this wise: Blessed be the poor 〈◊〉 spirit, for theirs is the Kingdom of ●eauen: Blessed are they that mourn, or they shall receive comfort: Blessed ●re the meek in heart, for they shall inherit the earth: Blessed are they that ●unger and thirst for righteousness sake, ●or they shall be satisfied. Blessed are the ●leane in heart, for they shall see God: Blessed are the peacemakers, for they ●hall be called the children of God: Blessed are they that suffer persecution, for ●heirs is the kingdom of heaven: Blessed are ye when men persecute and revile you, and speak all evil upon you, slandering you moste falsely for my sake: rejoice & be glad, for great is your reward in heave: for so haven they persecuted the Prophets in old time. But by these and other like places of holy scripture unconstrued, they gather the order and life of Monkery, the vows of chastity, obedience, poverty full of all superstition, 〈◊〉 this kind of life (say they) is perfect an● most acceptable unto God, insomuch 〈◊〉 they contemn all other things in respect, and call all other Christians, worldlings and secular and lay people.  

Works of man's device and invention.  The residue of their good works ar● to fast in the holy time of Lente, to abstain from the eating of flesh at certain times in the week, which they call the ho●● week, to whip and scourge themselves, to build Chapels, found chantries, give lamps & candle-lights to set before saints in mid day, to go on pilgremage●sing Masses, & such execrable works of superstition. Of which things this saying of Esai may well and aptly be verified against them that use them: 
Esay. 1.  Who hath required these things at your hands, & that not without a cause: for this kind of service is so far from being acceptable unto him, that they are most odious & hateful unto him, as may appear by the many fold plagues & punishments, which he layeth daily upon us, & that most worthily. Therefore if our adversaries find fault ●ith us, because we teach not the people 〈◊〉 do such works, we are very well conant to sustain that accusation of theirs. ●or let them denounce against us condem●tion never so great nor so often, our god ●ne doubt not) will absolve us: let them ●rsecute us never so extremely, he will 〈◊〉 our defence and buckler: let them put 〈◊〉 to most cruel deaths, almighty God ●il restore us unto life again through ●hriste jesus, who is our only life. Finally though they burn us to ashes, he ●hat raised jesus Christ from death, ●ill likewise raise up again our bodies ●ute of dust and ashes, for the spirits ●ake that dwelleth in us. Rom. 8. 
Roma. 8.    

Of the good works of a man that is justified.  
first we protest and affirm, that our adversaries do most falsely slander us, where they say of us that we contemn the doing of good works, and that we persuade the people that they are made holy and righteous in Christ, and th● it skilleth not how they live. For we protest the contrary, that that doctrine 〈◊〉 neither the doctrine of the Gospel, 〈◊〉 our doctrine, forasmuch as it appeareth manifestly in scripture, that a good t●● must bring forth good fruit, whereby 〈◊〉 may appear that the root thereof is god▪ And the Apostle doth plainly teach 〈◊〉 the cause, why Christ hath deliuere● us from the tyranny of sin, and by h●● righteousness made us righteous, whe● he saith on this wise. For we also som● time were mad, stubborn, wandering out of the way, serving divers lusts an● vanities, living in malice & envy, hateful, one at deadly hatred with another's but after that the goodness and abundant love of our Lord and Saviour jesus Christ was manifested towards men, he saved us not for the good works that we ourselves had done, but of his ow● free grace and mercy, by the fountain of regeneration, and by the renovation of the holy Spirit, the which he poured upon us abundantly by his son Christ, that being justified through his grace, we should be made heirs of everlasting life according to hope. Also in an other place he saith, that the grace of Almighty God our saviour was declared, that men laying apart all worldly pleasures should wholly bend themselves to true and perfect goodliness, righteousness and soberness, looking for the happy hope, and the glorious coming of our lord God. If these things than be true (as we believe them to be most true) what impudency were it to affirm, that a man should live idly in the household of God? truly we affirm, that a man not endued with the spirit of regeneration, or bereft of that grace, is altogether unable to do or speak any thing that can please God, yea so much as to acknowledge jesus Christ in his heart, unless he have in him God's holy spirit, and therefore we deem those things that have been declared by us, as touching merits of congruence, and of condignity, and such other like fond and foolish distinctions, to be mere devices of man's vain head, to make sinners become hypocrites and counterfaiters of holiness, whiles they understand not the dark mists of their ignorance, and be senseless, as touching their own misery and destruction, which they cannot escape, neither by these works preparatory, nor by any diligence or worldly wisdom, but by the only goodness and mercy of God, whiles he moveth our minds with forcible motions, and openeth our eyes that we should see the most miserable estate and condition we be in, & wade out of this most filthy puddle and sink of all sin, where we are almost drewned, and be washed with the most precious blood of the immaculate lamb, that we may ourselves be new creatures, the which thing we call properly regeneration and new birth, or sanctification rather if ye list so to term it.  

The conjunction of Christ and his members is spiritual.  And after we be justified and thus renewed, we are so united and knit in Christ with the band of his holy spirit, that our works that we do afterwards aught to be accounted Christ's works, & in that respect are most acceptable in the sight of God, but lest any should fond & vainly imagine and dream hereof with himself, when he heareth us speak of this conjunction & fellowship with Christ, we do not hereby mean any kind of transformation or transubstantiation of the body of Christ, into our bodies, as if it were needful, that the true humility of Christ, should be laid aside and vanish away: God forbidden.  
But for the true and right understanding of this mystery, we require a spiritual man, such one as hath been instructed by the holy spirit to discern and judge of things rightly, 
Math. 28.  and as they aught to be in due place and order, so that he may be able to conceive and comprehend in the understanding of his mind jesus Christ, our redeemer the son of god very God and very man, glorified and sitting at the right hand of his heavenly father, having all power committed unto him both in heaven and in earth, the which through faith, hath his continual abode and dwelling in the hearts of his elect & chosen people. And who so is justified on this sort, occupy not themselves in building of chapels, in saying of Masses, in wandering on pilgrimage, nor spend their whole life in such like superstitious exercises, but refer all their actions and enterprises and cogitations to that service, which they know God requireth at our hands: specially they endeavour themselves firmly to retain in their minds the perpetual and continual meditation of the wonderful conjunction they have with Christ, 
The badge and token of our regeneration.  whose spirit witnesseth unto our spirit, 
Rom. 8. The holy spirit in the minds of the regenerate. Esay. 59  that we are the children of God, brethren and heirs annexed with Christ, the which testimony is a strong assurance, and most certain earnest and seal of our election, and of God's gracious goodness, as Esaias doth teach us of the covenant which God hath entered with us. Neither is there any other means to retain this affiance and adoption, than the continual calling upon the name of God, 
The increase of faith. The mortification of the flesh.  joined with the reading and meditation of holy scriptures, and the mortifying of our old Adam, and extending charitable alms towards our neighbour. 
Brotherly charity.  And to the intent we may orderly learn which be the good works of him that is regenerate and borne again in Christ, they may be referred to these three principal points, the increase of faith, the desire of mortification of the flesh, and the society of man, consisting in the duties of love & charity of one towards an other: to the which places all the works, & studies of the elect and faithful be referred and aptly applied, as Paul doth teach Rom. 12. 
Rom. 12.  Galath. 5. 
Galath. 5.  Colos. 3. 
Coloss 3.  where he saith: If therefore ye be risen again with Christ, seek after those things which be above, where Christ sitteth at the right hand of God, set your affection on things above, & not on things on the earth, for you are dead, and your life is hid with Christ in God: whensoever Christ which is our life shall appear, then shall you also appear with him in glory. Mortify therefore your earthly members, fornication, uncleanness, wantonness, evil concupiscence, and covetousness, which is the worshipping of Images, for the which things sake the vengeance of God is come upon the children of disobedience. In which vices ye also walked sometime when ye lived in them: but now put ye all wrath, envy, malice, blasphemy, filthy communication out of your mouthlye not one to another, after ye have put of that old man and his works, and put over the new man, which is renewed into the knowledge, according to the Image of him that made him, where is neither jew, nor Graecian, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all are all: put ye on therefore (as it becometh the elect of God, holy and beloved bowels of mercy, kindness, humbleness of mind, long-suffering, forbearing one another, forgiving one another, if any have a quarrel against another, even as Christ hath forgiven you, so also do ye, & above a● things put on love, which is the bond of perfectness, let the defence of god have victory in your hearts, to the which we are also called to be one body: and see that ye be thankful, let the word of Christ devil in you abundantly with all wisdom, teaching & admonishing your own selves with psalms and hymns and spiritual songs, singing and giving thanks and praises unto god in your hearts, & whatsoever ye shall do or say, do it in the name of the Lord jesus, giving thanks unto God the father through him. And these say I, are the good works of the faithful, not the superstitious ceremonies of hypocrites. Behold (most gracious sovereign) summarily and briefly the righteousness of a Christian man, from whom all these controversies, almost throughout all Christendom, have gone as out of a head or spring, & specially in your majesties low Countries, whereby your highness may well perceive (if it may please you to make comparison of our doctrine and theirs) that it is no trifle that is in question béetwixte us, neither do we contend of pleasure or will in a matter, wherein we hazard both life and goods, nor it is no small or pelting quarrel for riches or any possessions. For they that follow this profession, and are zealous in this religion are disinherited of their ancient and rightful inheritances: But herein consisteth the knot of all our controversies, in that we affirm all our whole study and endeavour to tend to this end, that we might perfectly and absolutely enjoy, that most perfect and absolute benefit of Christ bestowed upon us, and wholly possess and enjoy him, in such wise as our heavenly father hath given him unto us: and that we should most diligently, and above all things take heed that we be not brought in opinion to purchase our salvation by gold or silver, by the vain and superstitious doctrine of men. And now I refer it to your majesties good judgement and consideration, whether this our most just defence and well meaning, and our earnest zeal of godliness have deserved thus sundry ways to be persecuted, by imprisonment, exile, racks, tortures, fire and sword, to rid us out of the way, which have no other care of our lives, but that we may first and principally give God his due honour, that is, to worship him in spirit and truth, and next thereto, submit themselves with all humility vn● your Majesty, be obedient unto you, 
john. 4.  ●nd do to your highness all loyal and dutiful service with most willing minds, ●nd hearty good will, as faithful subjects 〈◊〉 their natural Prince. It may therefore please your Majesty of your gracious goodness to consider whether it b●e a matter incident, and appertaining to your office and princely vocation with equity ●nd favour, to hear and to determine ●his so weighty a matter, where●n consisteth the life and safety of your Subjects, or to permit them to be taken (as it were) perforce, out of your majesties hands and jurisdiction, and without declaration of any just cause, to be tormented with all kind of tortures and exquisite devices of tyranny, whose only request ●s to have the controversy, for the weightiness thereof, decided by your majesties determination and definitive sentence. 
The wise sentence of Solomon upon the two harlots.  It is written of Solomon that puissant and wise Prince, unto whom many men resorted out of far Countries only to see him, for the report was made of him, & the admiration that all men ha● him in for his passing and excellent wisdom, when the two poor women wer● in strife for the live child, to which o● them two it should appertain, that h● disdained not to call them before him into his chamber of presence and estate, to end the controversy by his most wise 〈◊〉 notable sentence & judgement. Whos● example herein aught to be a precedents to direct your majesty in this our case● and to move your grace to the division 〈◊〉 determination of all quarrels & controversies now depending betwixt your majesties Subjects. For as that most wise King did easily discern betwixt the true mother & the false, after he understood that the harlot forced not, 
The Romish church is no mother but a stepdame.  if the King should award that the live child should be divided into two parts: even so may your majesty easily perceive that the church of Rome (which falsely challengeth unto herself the name of the Catholic Church) is not the true mother that bringeth forth God's children, because she doth not only not show some loving affection, and pitiful compassion towards ●hose, being not contented (notwithstanding she make account of them as of her ●un) to see them daily condemned & executed most cruelly, but also moveth and stirreth up Princes and Potentates, ●o practise all tyranny upon them, ar●eth and entertaineth men of war to destroy them, bloweth the coals, and kindleth the flame herself like a most cruel stepdame, to consume the children that belong not to her. If then the Pope be our holy father, if he be the shepherd of God's flock, why doth he rather desire to kill them, than with most loving and gentle persuasion labour to allure them home to the fold of Chr●ste. And therefore we make our humble request & petition to your majesty (most gracious & our most dread sovereign, to imitate this example of Solomon, & to take upon you the hearing & deciding of our cause: & forasmuch as this mother Church of Rome, or to term her more aptly and truly, this stepdame, is proceeded so far in cruelty and furor, that she tormenteth, mangleth, destroyeth, hangeth, draweth and burneth those whom it hath pleased almighty God to sand into the world, and of hy● goodness & fatherly providence to grau● the fruition of this life, we most humbl● pray and beseech your grace not to commit the matter over to her to be determined, do not put the sword into h●● hands, nor give her no such countenance or authority, whereby she ma● utter her spite and malice, and wreak● herself upon your majesties poor subjects. For the judgements which she useth and desireth to put in execution, are such as all laws both of god and of man do abhor: let any man who 〈◊〉 list peruse all ancient monuments, and I believe he shall not find any Record wherein hath been used any such proceeding in judgement, that the party accused, should be made judge and have power to condemn his accuser, as we see by experience is used and practised by the romish Church in these affairs: For we protestants (as we be called) have just cause to complain of the popedom, with all his appurtenances, which hath bereft us of our life, & the salvation of all the ●ithfull, that is to say of Christ jesus, which hath made (as it were) port sale 〈◊〉 him, and changed him into infinite ●tes of sundry shapes and forms. Notwithstanding all the Kings and Princes the world almost did put in commissi●● and authority to judge of this cause, ●em which both be accused by us and ●r greatest adversaries: we reprove the ●ste counsels, and convince them of erer and untruths, and yet are we posted ●er to be judged by them: we blame the cardinal's most worthily, for that they ●ue their hands and mouths imbrue, and their clotheses stained with the ●oud of Martyrs, and they are appoin●d judges over us, to determine the mat●r depending in controversy betwixt us ●nd them: we accuse the Bishops of sa●ilege, that whereas they aught of duty 〈◊〉 feed the flock of Christ, they do feed ●emselues and their own bellies, and yet ●ey fit in judgement hereof, and are not ashamed to pronounce sentence of us, to ●e tormented and oppressed by all means and for the furtherance and speedy execution thereof, they stick not to entertain an army, & to make pay with our spoils nor shame not to justify the same to be agreeable to equity & conscience. In whic● case I wots not which way to turn m● what to do or say, or devise in such a cas● Is this according to the justice, equity, i● difference, that should be in such a prince, a● your majesty is, that justice & equity shoul● be so long perverted without redress & du● correction, & be countenanced with your commandment (as these men affirm) whic● they abuse to the spoiling of men of the● lives, liberty & goods. And whereas other princes were letted, either by sedition or c●uil war & other troublesome affairs, that the● have no leisure to attend to our complaints against the papists, with such patience & indifferency, as they aught to do in such 〈◊〉 case, it seemeth that god hath reserved & committed the same unto your majesty, that you shul● lay aside all other your affairs & diligently be occupied herein. And in this behalf I beseech your majesty to take heed jest if i● be great to your dishonour, to stand in ned● o● the repetition of the example of foreign & ●●nike Princes in this case: 
The care that the heathen princes had in deciding their subjects causes  We read ●ithridates sometime K. of Pontus did ●rne. 22. sundry languages, to the end that might be able to read & understand the applications exhibited unto him, by any his subjects, of what nation or country ●euer they were, and do justice to each of ●e accordingly. Philip the king of Ma●onie thought it the chiefest thing that ●pertained to the majesty of a king, to 〈◊〉 daily in his chair of estate at certain ●ures to minister justice to all his sub●cts according to equity: whose son Alex ●●●er following his father's steps, did be●ow certain hours of the day, to hear & ●termine the complaints & quarrels of ●s subjects, using to stop the one ear, bi●use (as be said) he reserved it for the defendant. Then if those heathen prince's the knew ●t Christ, nor Christian religion, did 〈◊〉 greatly endeavour themselves to appease the controversies that arose among ●heir subjects. How much the rather ●ight your majesty, being a Chrstian K. 〈◊〉 incline your ears, and use all diligence to decide this quarrel of so great importance, that it concerneth the saluatio● of all. But I most humbly beseech you● majesty diligently to peruse the precept that Moses wrote by God's express commandment, concerning the institution and duty of a Prince, Deut. 17. 
Deut. 17.  speaking to the Israelites in this wise: When tho● art come into the land which the Lor● your God giveth you, and enjoyest 〈◊〉 and dwellest therein, if thou shalt say I will set a King over me like as a● the nations that are about me, than tho● shalt make him King whom the Lord thy God shall choose, even one from amō● thy brethren shalt thou make King ou● thee, and thou mayst not set one which i● not of thy brethren: but he shall not multiply horses to himself, nor bring th● people again to Egypt, to increase th● number of horses, forasmuch as the lor● hath said unto you: You shall henceforth go no more that way, also he aught no● to multiply wives to himself, lest hy● heart turn away, neither shall he gather him silver and gold too much, an● when he is set upon the seat of his kingdom, he shall writ him out a copy of this law in a book before the priests, and it shall be with him and he aught to read therein all the days of his life, that he may learn to fear the Lord, and obey all the words of this law and these ordinances, for to do them, and that his heart arise not against his brethren, and that he turn from the commandment to the right hand nor to the left, but that he may prolong his days in his kingdom, he and his children in the throne of Israel. Whereby your majesty may easily perceive what is the proper and peculiar office of Kings and Princes, and what affection they ought to bear towards the study of holy scripture, wherein is contained the express will of God, that all men alike should give themselves to the earnest s●●dy and care of religion, piety, justice and equity, against which law of God they offend, which deny the reading of holy scripture, and the deciding of controversies in religion to appertain unto Kings and Princes? It is your office (most mighty Prince) to take away from these unjust judges of the romish Courts, if a man may call them judges, that are manifestly deprehended in sacrilege.) It is your office I say, to take from them this authority of judgement, as due to yourself, and other princes in their dominions of ancient right, that your majesty might with indifferency determine all these controversies, bring home again peace and tranquillity unto your countries, relieve and secure poor men that are most cruelly persecuted, racked, spoiled, wounded, and condemned to the stake, break the fury and outrageous tyranny of these Termagants, which under the colour and pretence of Christian religion, do persecute those that account nothing so dear or precious unto them as Christian religion. Otherwise unless your Majesty provide some present remedy for these calamities, what other issue can your Majesty look for of these things, but that in steed of most faithful subjects to obey you, and such as will be priest and ready to spend both life and goods in yours majesties quarrel: you shall in the end be no king of men, but only of corpses, some hanging on the gibbet or gallows, some murdered in corners, some burned unto ashes. For this one thing have the inquisitors and their complices been devising and practising continually, and (no doubt of it) will (as they have begun long since) bring to pass that these spoils of men's goods, whereby your Majesty, and your Kingdom should have reaped great commodity shall be transported into foreign Countries to the great decay of you and your realm of Spain. And what doth your Majesty think to be the destruction of your people, the decay of your realm, the impairing of your Majesty, and damage to your most royal person? if this be not the very confusion of all, they that preferred the Monarchy, that is to say, that kind of government, and that state wherein one ruleth, were moved so to do by the similitude & likeness of man's body. For the king or chief ruler in a common wealth may aptly be resembled to the head in the natural body, the Subjects likewise to the inferior members. And this similitude besides the resemblance of pre-eminence, and of subjection, doth sufficiently declare unto us how great concord, and what affection aught to be betwixt the rulers & the subjects: how unreasonable a thing is it them, & how unseemly that the King should with his own hands deliver his own sword into the hands of a mad man, with the which, he may cut in sunder the members of the Princes own body, mangle them, dissever them one piece from an other, and yet he as one without sense behold it with his eyes and permit it? who would not justly marvel at so great folly and madness? or can your Majesty be ignorant hereof, that you are the person that playeth the same part in committing to the inquisitors your authority and power, as it were a naked sword into their hands, wherewith they may cut and hew in pieces your Subjects, the very members of that body, whereof your Majesty is the head, to the great decay of your people, and weakening of your estate? For example whereof, it may please your majesty to consider the kingdoms next about, whose power and strength, being by these means impaired and decayed, both by land and sea, have fallen into most miserable calamities, and have been constrained to pray aid of their enemies to succour them in their extremities. I omit here to declare how far this disagréeth from the good and just kind of government, described by the wise and best learned in those affairs, for subjects to be not only not defended, preserved, and under the protection of their sovereigns, nor advanced by them, but spoiled, oppressed, and most cruelly put to death and murdered.  
Aristotle in the books which he wrote of the state of common weals recordeth (not without great detestation of so horrible a fact) that certain Barbarians in time passed used this manner, that whosoever entered into any place of regiment, before all things should take a solemn oath, that he should do, nor say nothing in favour and behalf of the people, nor seek to keep concord and love among the people, as though love and fellowship would rather 'cause breach of laws, than hatred and enmity. What would Aristotle say then, if he were alive among us again? Is it not like he would say that the Princes of Christendom are of the same mind, affection and purpose, and that they had determined, conspired, and vowed the same with a solemn oath, that the people should have none more deadly foe and enemy unto them, than the prince and ruler, by whose sufferance, commandment or negligence or dissembling, or authority, every good man should either be hanged, or banished, or imprisoned causelese, & without desert or crime either of felony, or murder or adultery, or any such like offences, but only because he is contented (with hazard of life and goods) rather to obey the commandment of God, than in leaving them to follow the vain fantasies and devices of man's brain and the doctrine of false hypocrites, the which thing should be more manifest than the light of the ●aye even to Princes themselves, if before they were haled so violently to most horrible execution, they might be herein the defence of their cause and innocency.  
Béesydes, what pleasure can a prince take which feareth not to incur the hatred of his Subjects, and whose conscience pricketh him, that his people love or regard him not as their father or Captain, but hate him as their enemy: how can it be, that that woman should bear any good affection towards him, whose tyranny hath been the cause that their beloved husbands have been haled out of their arms, and put to most cruel death? how can children honour him that have seen their parents most cruelly persecuted and slain before their faces, & all by his unmercifulness. Will not all the whole people be loathe to put their life and goods in jeopardy for him, who hath wronged and injuried them most spitefully? The consideration whereof, if it be but of small force to move your Majesty though they be very weighty and worthy the marking of all sorts of people: yet let the name of Christian religion, of Christian belief, yea the name of Christ move you, wherewith we flatter and please ourselves, and vaunt ourselves above other. This barbarous tyranny leave it to infidels, the very name of Christ should be of force sufficient to move your Majesty believing in Christ, and thereof bearing the name of a Christian, to have an earnest zeal, and ardent affection to embrace mercy, charity, and meekness of heart● What was meant by the ceremony of the old law, when it was commanded that Princes, 
For what purpose kings were anointed.  ere they took upon them the government of the state, should be anointed with oil? any other thing but in following the quality of the oil, they shall deserve the good will of the people, by lenity, mildness, and gentleness and consider that the virtue of the oil is to suppling the old sores, not to make any green wounds. And doubtless Christian Princes ought to be so much the more of gentleness, mildness, and cheerfulness, because they have in charged the people of God, the flock of Christ, and ●is beloved spouse the Church, which ●●ey aught with their power and might ●oth to defend and advance. And here ●t is worthy the noting, to show the difference which Christ putteth betwixt Christian and Ethnic Princes in these ●ordes: The Kings of foreign nations saith he) do bear rule over them, in so much that they be both gracious with ●he people for their great authority, and ●y an honourable title are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, beneficial. Howbeit I would have you bend another way, ●hat the more one of you shall excel another, he behave himself so much the more lowly, and persuade himself, that ●he rather occupieth the place of a minister unto other, than a ruler of others: and this lesson did Christ teach his apostles, how much more reasonable is it than to apply this to all Princes and magistrates? For they are not set beside their chair by this commandment, but are called to the consideration of the●● own weal, and to moderation and bountifulness, that calling often to their remembrance, and duly considering tha● they have obtained this pre-eminence above others by the only grace and f●● of God: and that they over whom the● bear rule, are not brute beasts, but 〈◊〉 created of God, of the self same nature that they themselves be of, and that the● shall be hereafter partakers all of one kingdom, and are the brethren of Christ, which did aswell shed his most precious blood for the most base and simple soul, as for the most mighty King an● Prince of the world: finally that they are the members of one Church, as i● they were the parts of a natural body, whereof none aught proudly to advance itself above the rest, but with all modesty of mind, temperance, mildness and gentleness guide and govern their common wealth, to the common weal of their subjects, & yet in such wise, that they do or enterprise nothing contrary to the commandment of god, who is king, & Lord Param●unt above all other kings, & prin●● of the earth. It is reported by the hi●riagraphers, that when Octavius Au●stus heard a flatterer on a time, call 〈◊〉 lord, he refused the title, desiring rather be accounted a fellow citizen and ma●strate among his subjects, than to be affed up with pride of so haughty a name. howbeit we without flattery desire to give ●to our princes the most honourable and princely style that we can devise, forasmuch as we know that their power ●d authority is established by God's ●orde, 
The authority of the Magistrate proceedeth from God. Rom. 13.  so that they in like sort would take sty and compassion upon their poor sub●●ctes, making their humble supplications, and in most lamentable wise complaining themselves unto them, and not ●●ffer them before the cause be heard, ●r that they have pleaded in their own defence, to be so wrongfully and shameful put to execution. And if this reason ●ught to move all Christian princes to incline to mercy, how much more ought your Majesty be persuaded to extend mercy & favour towards your poor afflicted subjects. For with how many notabl● and princely gifts and ornaments ha●● God blessed and endued your Majesties to the end that being so furnished y●● should employ them to the defence of hy● Church, either in part or in whole wit● such fervent zeal, as appertaineth 〈◊〉 that behalf.  
I omit here the occasion I ha●● offered to speak of the excellency, and antiquity of your majesties house and family: I will not enter into the discourse of the most notable and famous victories and triumphs of your most noble progenitors, namely and especially of th● most redoubted Emperor father vnt● your majesty, whose famous memori● will be conveyed to all the posterity & continued for ever: one only virtue will I speak of, which I think praise worthy among the residue of your most noble qualities & ornaments namely your majesties most honourable inclination to gentleness, courtesy and bountifulness, which the hypocrites & pharisees under the cloak & shadow of religion go about to extinguish i● your grace, & rob your majesty of the due served renown & commendation for the ●ne, and by taking the sword out of your ●iesties hand abuse the same, to the great erogation of your majesties honour, to 〈◊〉 shedding of much blood in your domi●ons both far and near, boasting that ●ey do it by lawful commission, and 〈◊〉 your majesties authority and warped. If they that be your majesties morell enemies durst enterprise thus much, ●n would in no wise suffer it, & can your majesty abide that these so shameful ●ings should be not only attempted, but ●t in execution by, and against your own natural subjects, under your majesties mountenaunce, and under colour of your authority? And now that your majesty ●ath intelligence hereof, it behoveth you to ●e vigilant, & be ready & willing to withstand these injuries in this wise offered ●o your subjects, to the performance whereof, your Majesty hath no need of snye provision in warlike sort, nor no armed men, nor great barbed horses to derue in field, to the endomaging of your realm and spoil of your towns and p●ple, neither yet to entertain any stran● and foreign soldiers. For your real● is full of many faithful and most obe●ent subjects. Neither is it any foreign Country appertaining to your swor● enemies, that you shall invade hereby, 〈◊〉 about the banishment of Turks a● Infidels out of your Realm and t● confines thereof, but to remove and aba●don out of all Christian congregation all idolatry, and doting superstition, a● the vain fantasies and devices of ma● idle brain. And therefore our quarrel ●ing not against bodily enemies, b● ghostly and spiritual, we shall have 〈◊〉 use either of brazen pieces or pikes, 〈◊〉 steel armour, 
Armour and weapons unnecessary instruments to remove abuses.  one only sword w●● suffice us, to wit, the sword of t● Spirit, even the word, by the which we may easily bridle Satan, a● break his jaws, quench his fiery dart● deface all idolatry and superstition and pluck it up by the roots. T● which sword both beautiful and to t● eye, and serviceable to be used, if it plea● your majesty to take about you, I hope & 〈◊〉 it will shortly come to pass, that you ●●l bring all your subjects of your low ●ūtreys without the loss of any one man 〈◊〉 shedding one drop of blood to be most ●edient to the law & word of God, as they ●me been heretofore most loyal, with all pietifull submission unto your Maie●es edicts and ordinances, whose daily ●ayers unto God are only that it would ●ease your Majesty to intermeddle in ●ese matters that are in controversy, and 〈◊〉 determinine them with equity as it ●all seem best to your wisdom, using efficient judges on either part, that by ●iendely and indifferent comparison of ●●th the doctrines of the Papists, and of ●e Protestants, the evil part may yield 〈◊〉 the good, and your Majesty sit an indifferent arbitrator betwixt them.  
But perhaps our adversaries will ●ake answer, that there is henceforth 〈◊〉 cause of trial by disputation, for as much as our religion hath been long ago ●●ndemned by many general Counsels, and by all universities namely and principally at the council of Constance, at which time by the sentence and awa● of that Council, john Husse, and Hiero● of prague, were burned for maintain that error which Luther of late ren● likewise at the counsel of Trent was ●●thers heresy condemned, so that there remains nothing, but present death 〈◊〉 them that shall show themselves diso●dient to the decrees and determination of counsels, forasmuch as they are ●●come rebels, and have fallen from t● faith of their holy mother Church: the which it is not unknown, how th● all this their tyranny they show to war● us, hath taken his original and beginning, which if a man would enter m● narrowly into the consideration of, a● diligently weigh the words thereof, t● should easily perceive there is no suc● matter of importance, why princes shu● not be forward and willing to defen● their subjects from those lions mouth which bear themselves so bold, & boa● of the name of the Church, touching the prejudice of the Universities, whic● account our doctrine heretical, and so condemn it. They do all know rig●t well, and their consciences may bear them sufficient record, that they speak not what they think, but for fear of punishment, or loss of their preferments and dignities, or confiscation of goods, or for shame, or loss of life, are enforced against their conscience, as might appear most manifestly in the condemnation of that most learned and godly Doctor john Egidio of Arragon, chief Cannon preacher in the Cathedral Church in Sivil, where certain that were judges and arbritratours in the matter (whom the inquisitors do call Qualifiers of the cause) repenting themselves of the injury offered to that good and godly man, did afterwards make protestation according to the truth: which was also the cause that a certain divine called Maestro Blanco was burned, and Doctor Constantino de la Fuente after he had been long time tossed to and fro, and vexed by the inquisitors, and caught a great sickness by reason of the continual filth and stench of his prison, at the length took his death of the same. And for the self same cause likewise were jeronymo de Caro, and Lewis de Metina, both Monks of the order of Saint Dominick, executed with divers other learned and godly persons, whose names your Majesty is right well acquainted withal. It may therefore please your highness to consider thus much, that if these men had indifferent justice ministered unto them, and free pardon of speech, to speak frankclye what they thought, they would have spoken most notably in defence of the truth. For the divines and clergy of Spain, had sufficient trial aswell of their excellent learning as of their singular virtue. And here I omit to speak of the great residue, who agreeing in the same profession of faith, which the Protestants of Germany do profess, did with great constancy of heart, and stoutness of courage end their miserable life by a far more joyful and glorious death amids the flames of fire. And among these divines there, and university, you shall perhaps find some good men, and yet some so simple and rude idiot's (God wots) that they think it against Gods forbade, to be but one dram wiser than their masters, (which like sheep that follow the belwether) depend wholly either of the Dean or rector (as they call him) of the Vniviuersitie, or of ●he Abbot or prior of the covent, or some famous and notable doctor or graduate. And who knoweth not, that these be the Popes own tender darlings, which bestir them on all sides to keep the coals of purgatory always alive? What judgement then can they give on the other side: for the other party, which acknowledgeth no other Purgatory, than the blood of jesus Christ, by the which all men of all times and ages were purged from the filth of their sins, and delivered from eternal death and damnation. Concerning the council of Constance, all the world knoweth of what disposition Pope john was, and what earnest suitors & Antipopes against him for the popedom, and what decrees and constitutions were made at the same assembly, as also how all they that were at the same counsel were affected in religion, it is evident to all the world, in that they condemned those men to be burned, who laboured earnestly to have enormities of the church reformed, and came not thither nother of themselves without sending for, but under promise of their safeconduct, safely to return again. In somuch that that counsel is termed of many men in their writings a petty counsel, declaring thereby that it was not an assembly of the pastors and ministers of the Gospel, for the reformation and amendment of the decayed estate of the Church, but rather of furious and devilish persons to overthrow the poor remanent of the church, forasmuch as at the same most troublesome time, three Popes were at great variance and dissension among themselves, proclaimed open war one against an other, were all of them removed, and in their places was Martin the fift substituted Pope.  
But to speak somewhat in a generality concerning counsels, it is a plain matter, that he that is guilty will never give sentence against himself. And therefore the Counsel of Trent, which was purposely summoned & assembled against them that impugn the authority of the Pope may aptly be resembled to a confederacy of thieves and murderers, which assemble themselves together in woods and desert places, and there condemn also the inhabitants both of the Town and Country about them, for that they lie in wait for them, and seek to bring them before the Magistrate to examination. For what other thing do the Popes in all their counsels they call? first and foremost they appoint some strong City for the purpose, they provide garrisons of Soldiers to guard, and to defend them from foreign force, they banish all out of that assembly, that would any ways disagree from them, or if they admit them, it goeth near to cost them their lives. And when they be met together, and mounted into their seats, thence they send their threats and curses like shunder bolts thick and threefold, to the great disturbance and annoy of all the world, threatening excommunication, war, destruction, banishment, murder, and lastly fire and faggots. But to whom I beseech you, do they sand these their fiery darts? Forsooth even unto such a● with hearty sorrow and grief do complain against them, and accuse them o● most horrible sacrilege, whereby they have bereft the poor Christian people of their only health and comfort Christ jesus, for their own commodity and advantage, that they might with more security satisfy their filthy minds with riot, ambition, and all kind of abominable lust. Wherefore I refer the matter to your most gracious consideration and judgement, whether any such● councils and determinations ought t● be of such force and power, wherein they claim unto themselves, as it were by a special prerogative, an authority and jurisdiction above all Christian princes and Emperors, by virtue whereof they might command Princes, and rob and spoil their subjects both of life and living at their pleasure: how much more convenient were it to follow the example of Constantine, who having intelligence of the great quarrels & controversies that were betwixt the Arrians and the Christians, did not refer the matter to the authority of the Pope, but by his own authority called a council, free for every man to resort unto, and sat himself mean betwixt two parts, as an equal & indifferent judge and arbitrator betwixt them: & when he had cast all the voices & sentences of every particular man into one barrel, he set them on fire, declaring himself to be chief & head of the council: & when the matter had been long time debated on both sides, he found a means to bring all to an unity, till Satan began to stur in the same matter, & so set them at variance, & raised new troubles again. But if it be a matter of impossibility, or of great difficulty to call a general council together, yet surely it is the office & duty of every christian prince by some convenient & sufficient assembly of his own subjects to procure peace & tranquillity unto the church, by taking away all superstition and idolatry, which corrupt the purity & simplicity of Christian religion, and are cause of muc● vexation & unquietness in the same. An● therefore now it behoveth all our kings and Princes to follow the good example of their predecessors, in employing thei● care and study about preserving and restoring the true worship and service o● God, as did divers Christian Emperors namely Theodosius, justinianus, Charles the great, and sundry others, whose diligenc● is singularly and highly commended o● the ancient Fathers, specially of Augustine in the book of the reproof of the Donatists. 
Epist. 73.  Pope Leo in his .73. epistle doth earnestly advise the Emperor so to esteem of his princely estate, and dignity, as committed unto him, not only for the governance of Cities by civil policy, but also for the defence and advancement of the Church by ecclesiastical discipline. Gregory the first did marvelously commend the diligence used by Ricaredus king of the goths, in rooting out the heresy of the Arrians. Isidore sometime Bishop of Seville (as Gratian reporteth) said that princes shall be plagued in time to come, for suffering the Church to go ●o ruin, which god committed unto them ●o foster and cherish (as saith the spirit ●f God by the mouth of his holy prophet Esay.) And there is no man that doubteth ●ut that the Pope will do all that lieth ●n him to hinder the assemble of provincial counsels. Whereby he doth manifestly bewray both the weakness of his own cause, the vanity and corruption of his doctrine, and the despair he hath in ●che of both. For who knoweth not, or hath not heard tell of the great comminations which Paul the third sometime thundered partly by letters, and partly by his Legates against the Emperor your majesties father of famous memory, only because he determined to call a Nationall council of the states of Germany, to the intent to reconcile and bring to unity the Princes of Germany, whose religion and profession we teach & maintain in your majesties low countries: but if the Pope do trust to the equity and right of his cause, why is he so loathe to have it beard and debated, & so fearful to put it to compromise and arbitr●ment of Princes? Why travaileth he t● have their books burned of whom he 〈◊〉 accused. For if our accusations be● vain, be false and feigned, what caus● hath he to fear them? Doubtless the● would fall of themselves without any force. Forsooth the Pope and his clergy and the Inquisitors perceive right well that the people, which in time to for● have been blind and ignorat, have now● their eyes and understandings opened, t● see and perceive their juggling tricks and most horrible abuses: and therefore they have no care, nor zeal at all of promoting true religion, but only laboure● to suppress our writings, and to stop the passage unto Prince's ears, that the people cannot have free access to make their complaint to the sovereign prince, practising all means they can devise to entangle the consciences of men in their most dirty dregs of superstitious ceremonies, and treading under their feet the most comfortable Gospel of our saviour Christ. It may please your Majesty therefore, to consider and weigh ●hat great profit can arise to your ●ealme by these their cruel and horrible edicts and proclamations. For admit ●hat your grace's Subjects do embrace ●he Romish religion by force and coercion, ●urely those that love true Religion sincerely, 
The inconveniences that ensue where religion is forced.  and from their hearts will suffer all extremity before they will submit themselves under that yoke of Tyranny again. But if you do still licence the inquisitors to use their accustomed cruelty towards them, how deeply shall your grace heap vengeance upon your own head, in suffering so many of your Subjects to perish, for whose cause almighty God doth so bountifully bless all nations, and multiply the fruits thereof infinitely, for their sustentation and nourishment: as for their souls they are free, notwithstanding from sense of any of these torments which the body endureth, as may appear most manifestly by that notable saying written in the book of wisdom. The souls of the righteous be in the hands of the L. & there is no torment that toucheth them. Verily in the judgement of the foolish 〈◊〉 they seem to die, and their end is thought to be evil, and their departure fro● among us to be miserable, where as 〈◊〉 very deed they are in safety. For though they be tormented in the sight of men, ye● great is their hope of immortality, an● for a little punishment suffered here, the● attain to marvelous great benefits 〈◊〉 for God doth try them, like as gold i● tried in the furnace, and finding them fi● for him, accepteth them as a pure and 〈◊〉 perfect sacrifice. And therefore at such 〈◊〉 time as god shall take care of them, they 〈◊〉 shall shine & shall run like sparks of fire in dry reeds, they shall judge the nations, 〈◊〉 govern the people, and be under the perpetual protection and safeguard of God, upon whom, whosoever repose their trust, they shall understand the truth, and of loving affection cleave unto him with all faithfulness: for grace and peace shall happen unto his holy ones, and his Elect shall be had in regard, but the wicked and ungodly shall be punished according to their own debts, for neglecting the truth and god●●nesse, and forsaking the Lord. For they ●at despise wisdom and learning, are miserable, and their hope is vain, their ●●oure lost, and their works fruitless ●nd unprofitable. Thus far that wise mā●ste wisely. Moreover, if your majesties subjects of the low Countries, either ●r weakness of mind, or frailty of bo●ye, fearing the extremity of torments, ●hall rather fall from the known truth, ●nd renounce Christ and his religion, ●han patiently and manfully to suffer ●eath, your grace shall increase the fact infinitely in greatness of mischief (forasmuch as your grace thereby shall not only destroy their bodies, but also their souls, to everlasting death and damnation. In which respect a far more perilous judgement dependeth over your head by the hand of God, who hath spoken by his son Christ in this wise: Look with what measure ye measure unto other, by the like it shall also be measured unto you. O most terrible and fearful judgement, if that most severe a● just judge, do purpose to execute th● same upon our bodies, and souls, an● in his wrath draw out his sword 〈◊〉 show vengeance upon us. Besides this who seeth not how great a blot an● stain it is to the name of a christian, t● practise so great tyranny which makes foreign nations, as the Turks, jews and Indians to abhor christianity, a● the cause of so great troubles, wars and persecutions. What shall I néed● here to rehearse that hence as out of a hea● and spring infinite quarrels, dissensions and mortal enmities have issued an● proceeded. Forasmuch as no continuanc● of time can be able hereafter to wear● out of the memory of the posterity, th● horrible cruelty and tyranny that hath been practised by confiscation of goods & lands, rasing of houses to the ground, destroying of families, and lastly in burning their corpses, after long and loathsome imprisonment.  
Likewise who would not dame those Princes to be most unhappy whom, their subjects have in hatred and disdain, ●●se persons although they be strongly ●arded, can not for all that be quiet in their ●nd. For the most sure and safest defence 〈◊〉 Prince, consisteth in the love & good 〈◊〉 of the people, and they are thought to 〈◊〉 strengthened accordignly as they be ended: And to have so many soldiers defend them as they have trusty friends ●illing subjects to obey & serve them. ●st of all, 
The armour of Christians against persecution by silence and hope.  whereas all the professors of 〈◊〉 Gospel are not all alike taught and ●structed in true piety and godliness, 〈◊〉 so much that many are without ●at Christian patience which GOD 〈◊〉 earnestly requireth in times of ad●ersitie and persecution, in commanding 〈◊〉 rather to pray for our enemies 〈◊〉 persecutors, than to revenge intrie with doing the like again: they 〈◊〉 say, either for impatience of mind, 〈◊〉 for the hatred they bear unto such ●fences, do put on their Armour against their own fellows and companions, and dare presume to commit ●he trial of the quarrel to the sword.  
Albeit in my opinion this is a thing fa● unfitting the godly zeal, mildness prence and forbearing that should be i● Christian man. But yet forasmuch it doth come to pass many times, I séech your Majesty (most gracious so● rain) to weigh and consider how ma● great mischiefs and inconveniences ensue of this civil dissension and discon robbing, spoiling, and murdering wi● out measure, honest matrons are corr●ted, chaste virgins deflowered, mens goo● and substavece taken perforce, all kin● of murder and manquelling put in practice and exercise, some by the sword some by fire even in their own house some shall be slain with the sword, so● burned with their houses over their head● sow drowned in the rivers, whereby t● air infected with the filthy corruption 〈◊〉 the dead carcases, breedeth a plague, which is always incident unto wars, an● commonly accompanied with great dearth, because where tumults and v● rores be raised, there can be no tillage husbandry maintained. And what then when the country and common weal●●ath been so sore shaken and wasted, it is ●ot possible within twenty years or more, 〈◊〉 recover the loss, and to be in as perfect light again, as it was before: for after that weapons have put laws to silence, and men acquainted themselves with spoil and rapine, and the shedding ●f blood, it is a very hard matter to ●ring the people to order, and agreement, ●nd utterly to break them of their old ●aunte, that they learned in war. 
Forced religion hardly taketh deep root In the hear●  Moreo●er, what should it avail either your majesty or us your subjects? or what estimation would Christ have of it, if men should by violence, and by tyranny be brought to allow of the Popish doctrine (admitting it to be true.) For whosoever profess any religion against their own consciences as we see by daily experience, do never embrace the same sincerely, and from their hearts, but contrariwise become more froward and wayward, or to what purpose is it to overcome a man by extremity of torments, and by fear of death and to make him recant, and say that the romish religion is consonant with the Gospel of Christ, or rather to be the very Gospel itself, if the party notwithstanding be contrarily affected in his heart, and think with himself secretly and in his own conscience, that he is to be detested as the very and undoubted antichrist, and that all his adherents, which seek to drive simple men to their most filthy doctrine by terrors & by torments, be the Popes feed hangmen and executors. As for example, your majesty knoweth full well, and can testify, that those which have continued in your majesties realm of Spain to this day, both jews and Turks, could never be brought by compulsion, or by any violence to allow of our religion. And albeit they were baptized, that is to say, outwardly washed with the element, yet notwithstanding they never forsook their old heresies, but embrace them tooth and nail, in so much that the inquisitors have work enough with them, and are plentifully enriched with the eschetes that grow unto them by th● jews and Turks: and therefore it is a plain matter, that there is no true religion except it be freely & sincerely received and believed. For the outward show and behaviour of the body, be it never so Saintlike in appearance, is altogether both unprofitable to the party, and displeasant and odious unto god, 
The way to winn● men to Christia● religion.  except the sincere affection of the heart & conscience of man be joined with that outward profession: that which we cannot attain unto, but only by leni●ie, grace, & mercy, gentleness, & by friendly conference & persuasion, by the imitation of honesty, and integrity of life, by pouring out prayers unto god without ceasing, the 〈◊〉 would please him of his infinite goodness & mercy to incline & mollify their hard hearts to the study of true religion, & to take away all threats of torments, all fear of ●ire and murdering one of another: And I dare avow it to your Majesty (most gracious sovereign) that they which go about so to move you unto cruelty, bearing you in hand, that to ●ée the only way to make peace in your low country, those I say I dare avow, and do openly protest, do gy● you such council, as is much against the weal of your Country, and most derogatory to your honour and princely Majesty, seeking only to enrich an● advance themselves by your incommodities, and to set other men together b● the ears, that they may in the mean● while fall a rifling and scambling, and obtain a great pray. And why can we not learn to beware by other men's examples? hath not experience proved i● true even in our next neighbours adjoining, that whereas some proud and ambitious counsellors, that sought thei● own private lucre under pretence of religion, did most cruelly entreat man● good and godly persons: they themselves have seen, that the more they persecute● and put to death, the more did arise an● spring up again daily, as it were of th● ashes of the other. For it is most true that was sometime said of a wise and godly person, that the blood of the martyrs is the seed of the Gospel. Wher● Stephen was stoned to death, 
Act. 8.  the blind● pharisees thought that the Church was utterly destroyed: notwithstanding it came otherwise to pass, that it increased wonderfully thereby, 
Hereto may in a sort be applied that of the Poet. Nitimur in vetitum semper cupimusque negat●●d est. We strive for that we most are forbid.  as testifieth saint Luke in his book that he wrote of the acts of the Apostles. Whereupon that perverse and wicked council began to ●e condemned, as a thing that had done much harm, and no good at all, not only to the Church, but to the common weal. And therefore after that Princes had granted liberty to every one freely to say their opinion of religion, and that was determined and resolved upon, that was most consonant unto the word of God, peace was forthwith restored again, and had continued, if it had not turned all things topsy-turvy again, by unruly Popes.  
But forasmuch as I know mine own weakness and my poor estate, I can hardly hope that my advice can have any credit with your Majesty: howbeit I most humbly beseech you to vouchsafe in this one point to follow the example of them that be sick and diseased, who perceiving by proof that the prescription of the expert Physicians doth them no good, will sometime use the advice also of the empirikes, as they cal● them, and those that be merely Practitioners, because it happeneth sometime that chance is better than cunning, an● that these shall do more good by their experience, than the other by method an● book learning. As did likewise Pharaoh i● my opinion, who when he could not lern● the interpretation of his dream at th● hands of his witches & soothsayers, wa● not ashamed to ask counsel of poor joseph, that was in prison and bands, b● whose divine wisdom and foretelling he provided for the dearth that was t● come in Egypt. Wherefore considering my poor estate, being brought almost to penury in these most miserable days, and that I am not greatly favourous with your highness, I doubt not but those that be of your majesties counsel will deride my travail bestowed herein, & disdain thereat, that I should be so bold as to presume to persuade your majesty to things clean contrary to the advise is given you by them: but time (I trust) shall declare which of the two is the better counsel. For whereto go they about to persuade you? forsooth that your Majesty would establish a law, whereby your subjects of the low countries (whom they falsely charge with the crime of heresy) should be most cruelly entreated & put to death: but I to the contrary rather, and that you should rather give ear unto Christ, who willeth you and all men to use mercy, gentleness, & compassion even towards those that shall err out of the way. Besides, your majesty aught to consider that this crown & sceptre is not given you to the intent you should kill & destroy your subjects, but to defend & preserve them, so that both pure religion & civil government may be maintained among your subjects: neither is there any thing that I more earnestly desire & pray for, than that your Majesty according to your honourable inclination to gentleness & mercy engrafted in you by nature, and the duty of a christian magistrate, should be a mean to pacify all these civil wars and cruel persecutions in your low countries, till you might in your own person, make final end of all controversies, and determine all matters of religion by some lawful parliament of your Princes and estates. By which pacification, as it were by a kind of truce, there shall not only nothing happen derogatory to your highness, but all they that descent from us and from our wholesome advise and council, shall easily see, and perceive, that they will not only undo the common wealth, but also carry many souls with them into utter destruction: and then shall the sequel of the matter plainly declare, which of us hath given your Majesty more honest and profitable advice. Albeit we ought to pray unto God most heartily, that he suffer not their most pestilent and pernicious council to take that effect, that they mean and seek for.  
But to draw towards an end (most excellent Prince) I beseech your Majesty for our Lord and Saviour jesus Christ's sake, the redeemer of mankind, that you would in so weighty a cause as this, call upon God for the aid and assistance of his holy spirit, who (I trust) will not fail you, if you commit yourself wholly unto him in all your doings and enterprises, and do not follow the rude multitude, nor the importunate exclamations of these doctors, be they never so many in number, that can cry nothing, but crucifige, crucifige, war, war, fire, fire, even as it is reported of Achab, who rather following the judgement of .400. prophets, than the will of God, rashly and unadvisedly entering into battle perished in the field: 
Micheas alone preacheth the truth against 400. false Prophets. 1. Reg. 22: Psalm. 34.  Whereas if he had rather leaned unto the council of poor Micheas: albeit in the eyes of the world simple and abject, it had been far better with him. For God oftentimes revealeth his secrets and hidden mysteries, to base and obscure persons, and hideth them from the wise and noble in this world, neither ought we to judge of council by the wisdom, or multitude, or nobility of men, but by the only fear of God, who communicateth his secret mysteries to them that fear and reverence him, & that saying of an old writer, is very true, that those which will well guide & govern the common wealth, must not so much have regard to the multitude of voices, as to examine and try them by the weight & truth, whether they lean thereto, or be grounded of covetousness, hatred and ambition. And undoubtedly if there be any nation & country under your majesties dominions, that deserveth to have your favour & clemency extended towards it, it is this your majesties country of Flaunders, which hath brought up the most famous & noble Emperor your majesties father, & nourished your majesty almost from your tender infancy, and borne so faithful allegiance towards you, that she may worthily think herself to be preferred before all other: how can your majesty then, but show pity & compassion towards your faithful & obedient subjects, the inhabitants thereof, how can you suffer the bloodthirsty over them, & not deliver them, how can you but give ear unto their pitiful complaints, which they do daily make unto you, crying out in most piteous sort, that they are most cruelly entreated, tormented & murdered by your ministers and officers. What shall it need me to rehearse their most courteous usage & entertainment towards strangers of all nations & countries wherein they do far exceed all other, 
Flaunderrs a place of good entertainment.  & do allure & draw thereby great resort unto them, in so much that there is none more worthy to enjoy perfect peace & tranquillity than this? For where have the Italians the best entertainment? verily in Flaunders: where do the Frenchmen sojourn most to their contentation & pleasure? forsooth in Flaunders: where is the most famous & plentiful mart for the Almains the englishmen, the Scots, the Turks? where but in Flaunders? I report me to yourself all ye that be of the Spanish nation, what good cause you have to esteem Flaunders, as your most dear and tender nurse, which hath advanced you to high preferments and dignities, and provided you wealth to enrich you abundantly.  
For in what place of the world have ye been better advanced by marriage than here in Flaunders, whether your respect, honesty, or pleasure of society? where have ever any such virgins so beautiful and amiable in countenance, and so well borne, been so freely bestowed in marriage, even unto such as had nothing to take unto, by means whereof they have afterwards attained unto great wealth, and been advanced to places of dignity and honour. And therefore I may well exclaim against unthankfulness, forgetting so great benefits, permit such most pestilent and cruel enterprises, to bring those men in danger both of life and lands, that have deserved so well at your hands. And for the other, with whom ye deal so unthankfully, what opinion can they have hereafter of such unthankful people, causeless, yea contrary to their desert, to enter into their country, invade, spoil, waste it: and whereas they aught by all means to procure the Prince to extend mercy and clemency towards the subjects, do incense the Prince against them: and with the breath of their malicious breast puffed into his ears, do kindle his wrath and indignation, to use cruelty and tyranny towards them, whose most just cause (being a quarrel of religion) could never obtain to come to hearing, as right & reason is it should, lest they might be thought to give sentence of the cause before they heard it debated.  
But of a number of most horrible facts to remember unto your majesty one, I beseech you to give ear to a thing that happened at Antwerp in mine own sight and presence, but to my great grief and sorrow, the twelfth of March anno. 1567. When as certain Cities of Henhault were sacked and spoiled, by desperate and furious persons, and all the Citizens in great danger and distress, the inhabitants thought to flee and to leave to their enemies both houses and goods, rather than 〈◊〉 yield to their fury and rage. And therefore escaping through the fields is the number of .1000. persons, and hearing that the horsemen would set upon them, they determined to draw as nigh to Antwerp as they could, thinking thereby either to save themselves, or to obtain some reasonable conditions of peace: but if the enemy should make any assault upon them and offer any violence, they determined rather manfully to resist, than cowardly to yield.  
Albeit this determination of their● in mine opinion doth much differ from the patience that is commanded us in the Gospel: but indeed all that profess the Gospel, do not follow the precepts of the Gospel. When as the poor souls had fled unto the walls of Antwerp, as it had been to a Sanctuary, hoping that by means of the Lords of the Town, there might some order be taken for their safety, and the avoiding of their present peril, a great number of horsemen and footmen fell upon them on a sudden, being without armour and weapon, and having more confidence of their safety in flight, than in fight, showed us a most lamentable spectacle of a most bloody and cruel slaughter, neither using mercy towards them that prayed mercy: nor pitying th●● complaints and lamentations that fell prostrate at their feet, and cast away their weapons: nor regarding them that fled, and hid themselves in caves and corners (which things are wont to assuage the furor of the most fierce enemy in the world) but ran some of them thorough with their swords, others they fired in the barns and outhouses where they fiedde to hide themselves: other they shot at with pistolets and bark busiers: others they drowned in the river, others they hanged upon gibbets, other they cast into most filthy dongons, where they died in most miserable torments.  
The Citizens of Antwerp beholding this sorrowful sight from the walls of their City, bewailed their case, and this most piteous sight, with such shrieks up to Heaven, and such signs of sorrow and compassion, as was possible to be uttered. For the women beheld their own husbands slain most miserably before their faces, the children saw the throats cut of their own fathers all other their kinsmen, or allies, or friend and acquaintance most cruelly slain and murdered, in so much that it seemeth to be rather a ravening of brute beast●● than a skirmish of men, and conflict of Christian people. The which most horrible examples of cruelty and brutish butchery, if your Majesty had beheld and seen, it could not be, but you should have been prevoked to shedding of tears, and inwardly moved with pity and compassion towards them. For men by nature will have compassion one of another, and how much than aught your highness sincerely and unfeignedly to use the like towards your natural and Christian subjects.  
In the mean while, they of Antwerp pretending to help and succour these poor afflicted, so beset on every side with their enemies, some broke the bridges, some locked the gates of the City, other that would be thought to be more faithful and loyal to your majesty, than the rest, sent certain spies, who under the pretence of friendly talk, should betray the poor and miserable wretches, others got them into cockbotes and whirries, to compass them by water, that were already beset on every side by land, and so stop their passage all ways, pretending that they did all this, least they should be worse thought of, as being scarcely your majesties dut full and faithful subjects.  
What opinion think you, would the Turks and jews, and other foreign and unchristned nations have of Christian religion, if they should either have seen these things, or at the least, if it come but to their ears, what affection could they bear towards the name of a Christian? what way would serve to bring them to embrace, and to profess the Gospel, when they themselves deal more indifferently with us in the like cases? For those whom they have overcome, they either permit to depart paying their ransom, or keep them in prison untouched. But we false hearted and Pharisaical Christians, leave no barbarous and devilish tyranny unpractised towards our brothers and even Christians, only because they will not embrace the romish religion, but cleave fast to the commandments, and doctrine of almighty god. And what more? Forsooth the whole City of Antwerp rich in treasure, beautiful in buildings, very populous, and of great resort was in great danger and peril of utter subversion, if almighty God of his goodness had not put to his helping hand at that instant, and preserved the city. For the protestants being touched with that unworthy fight of the miserable slaughter of their parents, brethren, kinsmen, allies, and friends, put themselves in armour to the number of fifteen thousand: and to help them in this distress, some practised to open the gates of the City, and to issue out and rescue them, some placed men in array in the streets, other filled the houses with armour and armed men to be in a readiness for defence, that they might save themselves, and the City from the enemy, if they should offer any violence, yea some of them were in such a fury and rage, that they most desperately broke into the common armoury and store house of the city, and into those places where were certain pieces, specially mounted to keep off the enemy. In which great confusion and hurlye burly of the whole city, what fear think you the whole Citizens were in? for mine own part I wots, what I then thought, and think yet, that I never saw a more horrible and lamentable sight in all my life, than to see every man ready to run another through without respect or choice. In the which tumultuous sedition, what profit could your majesty hope should grow unto you? or what would the overthrow and destruction of the City have availed you, being either the chief City under your majesties dominion, or at the least not inferior to the best and chiefest whatsoever?  
But to let these things pass, and to consider diligently with ourselves, what is the judgement of God in these our affairs? for we must doubtless one day all appear before his dreadful seat of judgement, and give an account of our deeds be they good or bad. And what shall it avail us, if we flatter ourselves in our own deeds, or plead not guilty to the fact, and the judge found us guilty, and pronounce sentence upon us of everlasting pain and woe.  
Neither do I speak these things, as allowing the rash & unadvised attempts of these Protestants, which go about to resist force by force, & as it were to drive back one nail with another. For I know, (I thank God of his grace therefore) how great patience, lowliness, and humility the Gospel requireth of them that will be professors thereof: but I bring it in rather to this end and purpose, 
A perilous matter to ●riue a multitude ●nto despair.  to give your Majesty to understand how perilous and dangerous a matter it is for Princes, that their subjects should be driven to extreme desperation. It is an old said saw: The multitude is a monster with many heads, which being distressed and in despair of life, forgetteth both himself and his duty towards God, and raiseth many times great tumults and uproars. And therefore many mighty Princes and monarchs have oftentimes either pardoned or winked at those matters, wherein the whole multitude hath been faulty, because (as saith the Poet) They have no other hope, but boldly give the adventure and try extremities, when all extremities are feared. So that a common error seemeth as it were of good right to challenge a general pardon, although the prince were very well able to revenge and punish the same. As we acknowledge your Majesty to be: but that god of his infinite goodness and providence hath endued your grace with such meekness and mercifulness, that if there were any that were obstinate and rebelling against you, you were not only able to subdue them with your majesties might and power, but also to win them by your most gracious virtues and bounties.  
Albeit in this case here is neither fear nor suspicion of any rebellion, when as your majesties subjects for the avoiding of present peril do flee their country, desiring nothing more heartily than that they might have access to your majesty, and plead their cause before you, and profess the Christian religion, and show their dutiful and obedient hearts to your majesty, as unto their most dread and redoubted sovereign.  
But what thing should be of greater force to move your majesty, 
The clemency of Charles the ●ifte towards the Spaniards ●hat rebelled.  than the example of the Emperor your father, who perceiving civil war to be a breeding, all Spain in a tumult, not much after he was crowned king, would neither be avenged of the injuries of the people, nor chastise them by his law, but established the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made open proclamation, that all should be both forgiven and forgotten: whereby he got such good will, and so obtained the hearts of his people, that the remembrance of his exceeding love and clemency towards his subjects, will endure while the world lasteth. As I doubt not but your majesties subjects of the low countries would in like case do, if they might have experience of like clemency and pardon at your grace's hands.  
But perhaps some of your counsellors about you, hearing me speak so much in commendation of a general pardon, will suspect that I go about craftylye to insinuate myself into your grace's favour, and think that I plead not so much the common cause of my countrymen, as mine own private case, for the satisfying of whom, and to the intent that they may plainly understand my very heart and conscience, I answer in this wise, without all dissimulation: That I have a great desire and an earnest affection towards my dear country, and my dearly beloved parents and friends. and feel the lack of them, by being absent from them, and wish with all my heart that almighty God would vouchsafe so to shine upon your Realm of Spain with the beams & brightness of his gospel, that all Idolatry & superstition might be removed thence, & quite abandoned, so that all we which are banished, and live in exile from our natural country, might return thither in safety again: for otherwise (as the case is at this present) we aught rather choose to remain: in poverty, penury, need persecution, banishment, and to suffer all other extremities that shall betide us patiently; than to defile our souls with wicked and superstitious Idolatry.  
And for mine own part, I have much to give God thanks for, and by his grace will be always mindful of his great Graces and bounties towards me, that hath of his providence so aided and assisted me in all this my pilgrimage, that such as had never seen me, nor known me before, have been very beneficial towards me, as if they had been fathers unto me, or some special friends. And therefore I have no cause to think myself a stranger or pilgrim in those places, whether the Lord himself hath brought me, and so provided for me, that he hath stirred me up many friends and well willers, in places where I do become, who like so well of me and my company, that they both visit many times very courteously, and entertain me less friendly, when I resort unto them. The which thing was a special occasion that moved me to go to Antwerp: for I went not thither of any unconstancy or flitting brain, neither came I before I was welcome upon any purpose to trouble the state of the common wealth with novelties and innovations, or to help forward the tumults that then were raised and to make them worse. For I protest unto your Majesty upon mine oath, and will beside prove by evident testimony, that I was earnestly required by many mens letters and entreaties to come to this City above four months ere I came thither, and therefore if your majesty have conceived any sinister opinion of my coming thither, by mean of some false and untrue reports, I beseech your majesty to remove the same. For this is, and ever hath been, and shall be my mind and will, to serve and obey your majesty, and especially to preach the Gospel of peace. As for tumults, sedition, rebellion, and discord, I abhor them from my heart, and detest them worse than a toad, or present plague: neither was I ever of that mind, that any good could arise to the increase and setting forward of the Gospel, by sedition and discord: but that it was a great hindrance rather to many weak consciences, and an utter undoing to the whole estate of the common weal, as I have always thought and taught both privately and openly, as often as opportunity served me thereto. Marry true it is, that I am at this present purposed to depart again: for though the great good will and courtesy which the Citizens and others of this Country do show me, as also the earnest zeal and affection they bear towards me, doth joy me marvelously: yet notwithstanding seeing such preparation on each side of men for war: and hearing nothing but the sound of armour, and that there is nothing in every man's mouth, but horse and armour, and Soldiers, shot, and pellet, and preparation to besiege, and to batter holds and castles, to make spoil and havoc of all, to kill and slay ●n all sides, I thought it better for me to want my dear friends, than to be tossed in this sort, and overwhelmed with these tempestuous troubles.  
finally he that is faultless and guiltless in his own conscience, hath no need to crave any pardon. And I take God to my judge and record, that I have pretermitted no part of my duty (as I trust) that appertained to me to show towards my Prince and Sovereign. Neither will I at any time when occasion shall be offered, be afraid or ashamed to show my face in your presence, or before any whom it shall please your Majesty to appoint to inquire of my faith and conscience: because I sustain myself with assurance of an upright conscience: the which if it shall in any points disagree from the determinations of the late council of Trent, or from the romish doctrine, I force no greatly thereof, sith they are adversaries to the doctrine of the Gospel: Neither resteth it in the power of man to be abl● to believe every thing, what himself willeth or listeth. For the spirit of God ingrafteth and imprinteth in our hearts and minds, whatsoever is requisite and necessary for us to believe, whose suggestion I earnestly withstood above twenty months before I departed ou● of Spain, when as by my poor worldly wisdom and policy, such as it was, I foresaw long before what great perils both of life and goods hung over my head, if I should forsake the Pope's religion, and flee to Christ's fold. For as the Apostle warneth us: Such as will purely and sincerely worship Christ all their life, shall incur the hatred and displeasure of many. Howbeit there is a singular comfort remaining unto those that are faithful in jesus Christ, which revealeth their consciences, when they are assured, that these things hap not unto them through their own desert.  
Neither is there any man I think, most mighty prince) which in his own corrupt sense and judgement would not ●ishe to follow some pleasing and plau●ble religion, such as should fancy the people, and offend none. But forasmuch ●s it hath so pleased Almighty God by ●ys divine providence, to save mankind ●nd to preserve him from everlasting peril through jesus Christ crucified, so ●hat they be partakers of his death and ●assion, to the end they might be likewise partakers of his resurrection: it re●teth not in the power of the elect, & those ●hat are adopted into the inheritance of ●he everlasting Kingdom, to suppress ●he force of the spirit, and to hinder his work, or break his purpose and course, which useth his force and efficacy in their minds that be thus elected and chosen, forasmuch as calling and adoption of God is frank and free, without respect ●f favour or desert of any: for God whom ●e will, doth lighten, and whom he will ●e blindeth: and who is then able to resist him?  
And doth not your highness thin● that your subjects of the low country are heartily sorry and inwardly grieve to see your Majesty abhor their religion, which is built of so sure and certain a ground, would they not be conten● with all their hearts to purchase your favour and good will, with the loss of a that ever they be worth, that it might be lawful for them with safe conscience to serve God sincerely, according to hy● prescript worde●? suppose you it not 〈◊〉 marvelous grief unto them to want their own natural Country, their parents, children, and wives, and to wander they wot not whether, without an● certain place of abode & resiance, & to hau● their life in hazard every hour? Howbeit they are miserably tormented in their conscience, and do feel terrible threats o● gods spirit, that set before their eyes the everlasting torments prepared for them, tha● for favour and pleasing of men, forsake th● known truth, or defile the service & honour they own unto God, by intermeddling it with Idolatry and superstition.  
Wherefore in most humble manner, I beseech your Majesty (most gracious Prince) to have compassion upon your ●oore afflicted subjects of the low country, which seek to live with a free conscience, who if they could be persuaded that the doctrine of the romish Church were pure and holy, or wholesome for their souls, I am very well persuaded, and ●are affirm unto your Majesty in their behalf, they would never give you, nor ●ny of your officers, any occasion at all to be displeased with them, much less have a will to trouble and overthrow the estate of your common wealth, by tumults and civil wars, the which notwithstanding are laid to our charged, and that by the just judgement of God.  
But to conclude this matter now at the length, and cease from troubling your Majesty any longer with my long speech, I think, and am verily persuaded, that if it might stand with your good pleasure to undertake the hearing of this cause, you should easily judge of it yourself, that this holy and godly zeal of your subjects is not only to be acquit and discharged of all punishment, but rather worthy to be greatly esteemed and highly commended. And i● you have regard to your own honour and kingly Majesty (which as the Philosophers teach, should be far from tyranny) if you consider those most excellent gifts and graces of your Majesties' most royal heart, among the which your clemency, lenity, and gentleness, i● surpassing all the rest: (which are many tunes wanting in men of high estate, and such as are placed in authority) you● ought rather to employ the same to the safeguard of all your Subjects universally, than to the hurt or destruction of any one. For consider, that you are not to deal with brutish and savage beasts, but with those, which by the handy work of almighty god, are made like unto yourself in shape, are endued with natural reason, as yourself, and be even as you, Christians in profession and name, and your very brethren in Christ, having the same redeemer and saviour that you have, being endued with the self same spirit, and they professing obedience to the commandments of God, as your majesty doth, being also your natural subjects. and submitting themselves like true and dutiful subjects to your majesties laws and ordinances, and have not been unfaithful at any time, or in any point hitherto, but seem naturally to be inclined to all lowliness, loyalty, sincerity, simplicity, truth, & courtesy, but especially to a singular kind of obedience and dutifulness, which hath appeared so abundantly in them towards the magistrates and rulers, that they have rather chosen to endanger themselves, and to hazard all, and suffer great extremity, than to resist your highness, or your highness officers. For it is evident, and to be proved, that within these .30. years, there have been executed for religion to the number of thirty thousand and above, who in all their torments and anguishs, were never heard to utter any one word that sounded to sedition and tumult, or to the reviling of any of their tormentors & persecutors, but contrariwise did heartily forgive them the wrongs and injuries they had done them, and prayed mos● earnestly to almighty God, at the very last instant of their life, for their conversion and salvation.  
Who then can be so hard or stony hearted, as not to pity these men, and they● cases? but weigh with yourself diligently, and consider further what they would have, where abouts they go, and what they desire. Is it for the maintenance of any heresies against the word of God and holy scripture? no forsooth: what is it then? forsooth a most just quarrel that your majesty, who are placed of god, their supreme head & governor over them, might have the hearing, debating and determination of their cause, the which thing, if you have no convenient leisure presently to do, by reason of your majesties manifold & weighty affairs: 
The petition of those of the low countries.  yet that it would please you to permit them in the mean while to enjoy the liberty of their consciences, the preaching of the Gospel, and exercising of true virtue and godliness, received by tradition from the Apostles and Bishops of the primitive Church, and that they might have your majesties protection & warrant for the same, for the better safety & surety in this case, & if it please your majesty, further to enter into the search hereof, and to see how great & horrible abuses and superstitious ceremonies, the pope would intermeddle with our religion: you shall easily perceive how unreasonable a matter it is. For it is very unfit and unconvenient, that in the pure church of Christ, the most filthy & abominable rites and customs of worshipping their idols & false gods, should be retained, which thing he laboureth earnestly to bring to pass.  
And in the mean season, while the matter is referred & wholly reserved, till your Majesty may conveniently have the ordering thereof, they of the religion, of the reformed Church and congregation in the low Countries, protest, that they will do nothing in case of religion, to the offence of the consciences of the other sort, which either of ignorance or for fear of afterclappes, stick still to their popish ceremonies, and have determined with themselves not to gainsay nor withstand it: but will rather in way of charity and brotherly love, esteem of them, as of their brethren, or dear friends, and pray unto God for them continually, that he would vouchsafe hereafter, when his good pleasure shall be, to lighten their hearts and understandings with the light and shining beams of his gospel. And they do also greatly mislike the bold attempts of children, and foolish women, and other abject persons, that have presumed, contrary to the wills of the wiser sort, of their own heads without authority or commission to pluck down and to break Images that stood in the Popish Churches, the which rashness and headiness, they do in no wise allow, but think it a matter very inconvenient, and far unmeet for them to do which desire to favour and further common peace and tranquillity among the people.  
But perhaps some will object against me, 
Whether men of divers religion may be at peace one with another.  that where as be men of divers religions, there can in no case unity & concord be maintained. But this question is not proper to this time and place, but requireth some especial discourse at large, whereof I purpose godwilling to entreat, at some other convenient leisure, & to dedicated it in like case to your Majesty. And yet thus much will I say by the way, that those men, which be of that opinion, do great injury and wrong to Christian Princes, in derogating from them that wisdom, & worldly policy, which we may plainly see to be in the adversaries of our religion. For who is ignorant, that the Turk doth not only permit three several sorts of religion in the City of Constantinople, but doth seek to maintain them? and yet there is as great diversity béetwixte them as is béetwixte chalk and chief. For how much trow you doth the Turks Alkoran differ from Moses law? Or what affinity & likeness hath either of these two with Christian religion, seeing that both those sects detest and abhor jesus Christ our redeemer & high priest? notwithstanding it is a marvelous matter to consider what great love, what peace, what amity and friendship is among them in these common and civil affairs. How much more likely is it then, that they which are partakers of one self redeemer and saviour, the same Gospel, the very same spirit, & belief & profession, should live and devil together in amity and concord, considering they differ not so much in the grounds and chief articles of religion, as in the constitutions of man, the worship of idols & false gods, & certain foolish and vain superstitions and ceremonies.  

The Pope giveth entertainmet to jews & lewishe ceremonies  What should I need here to rehearse, that the pope himself is not ashamed not only to entertain in his own City and country, the jews, who be the very professed enemies of Christ, to favour them, to cherish, to take them into his profession, but which is most shameful and abominable above all other, to appoint the certain churches, streets and dwelling places apart from the Christians, in which they may freely & without controlment or interruption of any, renew the old ceremonies and sacrifices of the Mosaical law, the which are wholly abrogated and dissanulled, by the coming of Messiah & saviour jesus Christ, by which exercises, who is there of so simple consideration, but he may easily perceive how foul a spot of impiety and ignominy it is to the blemishing of the name of Christ. For if those things be of any virtue and efficacy now in these days: then was it in vain that Christ took this flesh upon him and came into this world, and that his most comfortable and wholesome sacrifice, which he did upon the altar of his cross, is to be esteemed, but of little price. O notable lying and blasphemy, O most horrible mischief and villainy uneath to be satisfied with all the most terrible torments and punishments, that man can devise or endure.  
Wherefore, if this holy man may for his private lucre's sake, and only for hope of a little pelting commodity to bring so hateful and detestable a kind of religion into his countries and signiories, and into the society and fellowship of Christian people. How much more reason is it, that your Majesty should embrace and receive two manner of religions within your majesties Realms and dominions, which have some likeness and agreement together, forasmuch as they do both acknowledge and confess all one redeemer and saviour of mankind, differing in effect only herein, that the one sort affirmeth that we be freely and of mere grace and favour reconciled to God the father, by the redemption of our saviour jesus Christ, without any respect of our merits, or payments of money? the other addeth to the perfect and absolute work of Christ, many other ceremonies and circumstances of their own good deeds & merits. The which controversy might very easily by compounded betwixt them, if it would please your majesty to intermeddle in this matter, and to use that authority which of right you ma●, the which good work and enterprise of reconciling these two Churches toguther that are at this jar betwixt themselves, I am verily persuaded, would be most profitable to your country and subjects, most acceptable unto God, m●ste glorious to your highness, and sound most to the continuance of your honour and renown, to all the posterity, that ever your Majesty could or may take in hand. The fame and memory whereof will for ever be recorded in the writings & remembrances of all men and the sound of your praises therefore mount aloft and ascend above the skies. By occasion whereof, your subjects of the low countries, in all things most dutiful toward your Majesty, and mindful of so great a benefit bestowed by your highness upon them, your poor vassals will be more and more inflamed in heart and mind to pray unto God continually for your majesties most happy, prosperous and flourishing estate in abundance of honour and felicity. But forasmuch as the hearts of Kings and Princes be not in their own power and wills, but in the hand of God to dispose and tur● them as it seemeth best to his holy wi● and pleasure, as well sayeth Solomon. Omitting many other reasons with th● which your Majesty might be drawn t● have compassion upon your poor subiect● miserably oppressed & complaining the● selves most lamentably, I will conuert●● and direct myself and my whole spech● to Almighty God, our most merciful and gentle Father, in most humble wise beseeching his fatherly goodness, that he would vouchsafe to look upon us most miserable caitiffs with his merciful eyes of compassion and pity, not as upon the offspring of our old parent Adam, but rather as upon his dearly beloved children engrafted and implanted into the body and stock of his beloved son jesus Christ, through whose only mediation, intercession, and benefit our heavenly father putteth all our offences out of his remembrance, by the which we have provoked his wrath and indignation against us, for the which we are daily plagued, while Kings and Princes, who ought moste carefully and tenderly to tender the weal of Christ's Church, forgetting their duty in that behalf, do offer the same to the spoil and ravin of most deadly enemies and desperate cutte-throates: even him I say, the father of our Lord jesus Christ, I most hardily and humbly beseech to stir up your majesties mind with some sharp ●ricke and touch of heart, to undertake the hearing and debating of this quarrel, that he would inflame your mind with some fervent zeal and affection of his holy Spirit, that your Majesty by means thereof being excited and provoked to seek the honour, and glory, and increase of his sons Kingdom, beseeching him in like manner, that his holy Spirit abiding always and remaining with you, he would grant unto your Majesty a most happy and long life upon Earth: And as he himself was raised up from death most gloriously, so likewise he would exchange this your mortal and corruptible ly● with the fruition of his heavenly an●●ternall life, and make you partaker that everlasting joy and blessedness which he hath prepared for all those, which with a sure and an undoubted faith, embrace his heavenly promises.   
FINIS.   

AN EPIstle or Godly Admoniton, sent to the Pastors of the Flemish Church in Antwerp, who name themselves of the confession of Auspurgh: exhorting them to concord with the other Ministers of the Gospel.  
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CONFIDI EGO VICI MUNDUM. IO. XVI.    

A prayer to jesus Christ, for peace and unity in the Church.  
O Sovereign Lord, who being the eternal word and true God with God thy father, didst take our nature to visit in form of man the poor children ●f Adam, lost by their infidelity, distrust ●nd perverse opinion against their Crea●●r: and also by thy mean and remedy, ●ast eftsoons reestablished the confederation between God and us, approving the ●●ne most painfully in the mortal mar●irdom of thy most innocent body bleeding ●n the cross for the expiation of our sins: ●e beseech thee (O Saviour of the world) ●hat even as thou art come to consummate ●nd confirm our reconciliation, thou wouldst also reconcile our hearts, knit our wil●s, and sand thy spirit of truth amongst ●s, to the end, that we all concurring in ●ne judgement and opinion, may remember that we are called to be members of ●ne body, whereof Lord, we acknowledge he to be the chief and supreme head, and so detesting in civil partialities, we ma● be of one opinion, agree in one mind, an● use one mutual and charitable direction touching the matter of our religion.  
Thou hast left unto us (O Lord) the celebration of thy holy supper, as a memora●● of our communion and spiritual unity with thee, and also to instruct us in suc● laws of charity, as aught to be of familiar conversation amongst us all. And ye we (such is the nature of our fragility 〈◊〉 condition of our unworthiness) as we abuse the excellent benefit of that most hig● favour, seeing that in place to tie and conjoin ourselves with thee, we do more estrange us from thee, and that by reason o● our quarrels and questions of contention. In place to consider that we are one body, one church, and one bread made of sundry grains, we show ourselves proud, and give sundry proves of our ambition in seeking to establish a special estimation o● our peculiar & private opinions: in handling very often thy presence in thy holy supper by subtle disputation, we become far from thy true and lively presence: in contending whether the sinners and unfaithful may communicate thy body, we ●ake ourselves sinners, & incapable to ●eceyue and enjoy thy benefits: lastly, ●nd in effect, o Lord, our zeal is so ●●discrete, that in striving to entertain ●he purity of the doctrine of faith, we wreak the league & law of charity, yea, ●nd in persecuting with rebuke such as ●e accounted to be heretics in the doctrine ●f faith: our malice, with want of discretion makes us seem transnatured into heretics of charity, corrupting the mea●es of communication & brotherly unity.  
I beseech thee therefore (o son of God) ●et thy gracious pity fall upon us, and so open the eyes of our understanding, as we may discern the true fruit of thy holy institution & ordinance, take from amongst us all sects & varieties of opinions, and reduce us at last to the obedience of thy holy & only word: reveal unto us thy holy spirit with this privilege of grace, that by his virtue he may draw us all into one corporation and body, whereof thou (O Lord) mayst be head, and let him breath into us strength and power to persever in works of true justice, innocency and holiness, during our course i● this tragical and miserable pilgrimage, and in the end, let (we beseech thee) th● same holy spirit translate us into the eternal life, (purchased to our uses by th● sacrifice and oblation of thy most precious death) wherein thou reignest now gloriously with the father and holy Ghost, and there shalt remain infinitely. Amen.   

To my most dearly beloved in our Lord jesus Christ, the only redeemer and advocate of men towards the heavenly Father, my brother Ministers and Pastors in the Church of antwerp, naming themselves of the Church of Au●urge, Grace and peace from God and his son jesus Christ, to the end, that by the bond of his holy spirit, we may all be knit in the unity and Confession of the Gospel of Christ.  
AT my first coming to this town of Antwerp (right honourable in Christ) and that at the request of certain the Faithful there, I found cause of singular comfort in the view of the wonderful work raised up by the Lord, by mean of his servants, and that in so short time, as saving to such as have assisted it, it may seem no less impossible than incredible. For if we wonder in certain Trees and Fruits, who sometimes yield increase above custom, or against the common course of Nature, when as the Lord were of purpose to relieve and restore some courtrie afflicted with hunger: what may w● say of these spiritual plants which th● father of mercy so suddenly and again all hope of man, hath set and planted 〈◊〉 these Low countries, & specially in th● city of Antwerp? Truly we are boun● to acknowledge it as a work of strang● marvel of our God, and to say with t● prophet, this incredible increase hath b● made by the Lord, whom we found worth● of admiration in our eyes: it is the rig● hand of God which hath revealed h● virtue: it is the right hand of God th● hath exalted us: it is the right hand 〈◊〉 God that hath manifested his power, 〈◊〉 shall not die at all, but we shall live 〈◊〉 declare the doings of the Lord: whereas as I entered more deeply into the vie● and consideration of these things, so 〈◊〉 thought it also an office and duty in 〈◊〉 to cry with the said Prophet: Confirm Lord, and advance the work thou h● begun in us: build up again the wall of thy holy temple: restore the ruins thy heavenly jerusalem, to the end th● the Kings and Princes of the earth may come to do thee homage and offer presents: gather together again O God, the dispersed of Israel.  
This was the cause wherein I reioy●ed for certain days with glad continuance, till upon further view of the matters of estate within the City, I ●ounde occasion to mix some sorrow with this my joy, as seeing on every ●ide with what diligence Satan laboured to hinder the advancement of this Church, not only by means of open enemies, but also by the indiscretion and ●ant of regard in such as name themselves master Masons in the house of God: for such as feared God and wished a publication of his glory, cried out and exclaimed that the chair of truth was become the chair of dissension, ser●ing no more as a Pulpit to preach Ie●us Christ, the appeaser of troubled consciences, to pronounce an unity, a brotherly charity, nor the mortification of the old Adam with the wicked motions of concupiscence, but rather it was used as a place of invectives, & injuries, 
In the Pulpit aught not be preached other words than of God, to know and serve Christ  with words of malice tending to a mutual hate of one towards another, & dissension of doctrine, wherein upon inquiry of such fault, with the circumstance & authors of the same, I find your side not lest guilty, as being such amongst you, who in open assembly, with words and libels of malice, are not ashamed to call the other Ministers of the Gospel, Heretics, Sacramentaries, rebels against the state, and people unworthy of place in the common wealth, with other words improper and unfit for the majesty of such a place, which is consecrated purposely to teach the word and will of our God.  
Now (brethren) if such or such like matter of reproach should be pronounced in the Pulpit, of certain Monks or monstrous Friars, the very organs of the Roman antichrist, sent of their supposts to trouble the Church of Christ, to darken his glory, and resist the advancement of his kingdom, we would endure them with patience, as knowing well enough that such sort of Prophets be the disciples of Balaam, who cell their tongues to curse the people of God, yea sometimes against the sense of their proper conscience: we assure ourselves that the mouth of such hypocrites cannot bring forth other than words of infection and full of taste of all evil: 
Description of the false Prophets and preachers of the Papists.  for they as they are painted sepulchres, so can they not vomit up other matter than such as is covertly couched within, that is to say, all infection and filthiness. And we are most certain, that those kind of people addicted to Baal and contentment of their belly, seeing the fall of their Marmit by little and little, will enforce themselves to exclaim against them that discover their abuses, hypocrisies, and villainous trumperies: we believe also that such supporters of Satan, who from the beginning hath been the Author of dissension, a lover of murder (with desire of effusion of blood) will labour in the imitation of their father and master, and that (under the pretence of the Gospel) they will proclaim sedition & trouble, and as the Prophet saith, vomit furious matter against such as stuff not their bellies according to their fancies and fashions of custom: Of such sort of railers we receive no great care, seeing we are not ignorant with what judgement and punishment, God will visit them though he be long: for they be of that sort of whom the Apostle Jude speaketh in his Epistle Catholic, 
Read the Epistle of S. judas the Apostle.  as upon whom evil shall happen, for they follow the train of Cain: they abandon themselves into the error of the higher of Balaam, they shall perish according to the contradiction of Core: they are spots at the Banquet of the charitable and Faithful, feeding themselves without fear: they are clouds without water, carried away with every wind: trees whose fruit is rotten, and of no commodity, pulled up by the roots, and already dead: they be raging waves of the sea, giving up their villainies: errant stars for whom is prepared the shadows of the everlasting darkness: they are murmurers, quarrelers, walking according to their covetousness, their mouths pronouncing words of venomous substance, and loving men ●uly for their profit: they incense divisions, and are people of sensuality, ●●parting nothing with the spirit: they ●re the very painter and portrait which ●he Apostle speaketh of in such sort of ●reachers. And therefore we do esteem ●f them as they deserve, not fearing any ●arme they can do to the troop or fellowship elect of God, for they discover sufficiently their poison and the leaven ●f the Pharisees.  
But touching you (dear and honourable brethren) one word proceeding from your mouth, pierceth the heart, ●nd giveth us cause of singular sorrow, ●ith fear lest the same stir up slander to the flock of jesus Christ: And ●●o be to him that shall be the cause of ●uch slander against one of the lest, ●t were better that such a one had fastened ●o his neck a great Millstone, and cast ●nto the bottom of the sea, than to be suffered to offend & put dissension in the church, which the Lord begins to nourish ●n this town, and who now being in her cradle, is in more necessity to be fed with the true word of God, relieved in her afflictions, & comforted in her persecutions, than to be disquieted with subtle and curious questions, divisions and debates upon the matter of our confession: wherein as we both feel and see the wonderful benefits which the Lord hath laid both upon you and us, having drawn us ou● of the miserable quagmier and marish o● superstition and idolatry amongst the Papists, so let us wish (that as true ministers of God) we may employ our selves with one accord to set forth the glory of him, 
A mean to accord questions concerning the doctrine.  who of prisoners of darkness, hath made us happy members of his most clear light. If there be any thing which you judge not well understanded of us, were it not better to come to conference with us, or use brotherly admonition and conference, than to exclaim in the pulpit, and fill the Bookesellers shops with invectives and Apologies of spite? were it not better (with invocation of the name of the Lord) to compound and order quietly the affairs of the advancement of his glory, than to ●uie war against ourselves with the ●●t of the pen, whose wounds are far ●ore dangerous and incurable, 
War of learned men most slanderous.  than the ●aylings either of the bow or Cros●we: because the one offends but the body and flesh, and the other péerceth ●th deeply and bloodily the renown of ●e person, which every one holdeth in ●lue more dear and precious than ey●er gold or silver, with all the riches in ●e world.  
Alas miserable and wretched that we ●re, what condemnation, what judgement ●e we heap upon our heads when ●e preach to the Soldiers to lay away ●heir arms, and forbear to offend common wealths, and we, even we our sel●es, do carry in our Inkhorns weapons ●ost sharp, with arrows of poison to ●hunder upon such as do not offer themselves wholly to our advise and opinions, ●nd refuse to hazard their faith in the ●nterpretations which we make of God's ●orde?  
This arrogant overweening is the cause why the Lord suffereth that the fruit of our preachings is either none at all, 
Whereof it cometh, that the audience in the reformed church to be deformed in living.  or at lest of so little effect, that our Audience in their life and conversation, do declare what slender knowledge and fear of GOD they learn by our exhortations. God suffereth also to fall upon us inquisitors and persecutors in the very same sort, that we presume to be the Censors of the faith of others. And because we will rule all the world by the touch of the Sentence and advise of this or that man, the Lord incenseth the very children themselves to call us Partial Sectatoures, and Admiratours of the opinions of men, naming some Martinistes, some calvinists, some Ozeandrines, some Melancthonistes, and some Brentiens, with divers other like names, and that with good right: because we have not our eyes fixed on the only advancement of the glory of jesus Christ and his Church, which is Catholic and universal: But every one will deal apart, every one entice and draw his audience apart, every one maintain the renown of his institutor, and that which worse is, every one as supreme judge, gives sentence of condemnation without appeal against others.  
Of this miserable cause it cometh to pass, that this Church being at this day delivered from the insupportable inquisition and tyranny of the Papists, and that by the grace of GOD, and goodness of our King and Sovereign Magistrate, we have notwithstanding amongst ourselves supreme inquisitors, who with an arrogancy above the Pharisees, call the other dogs, and worldlings, not considering belike, (such is their arrogancy) that this word worldling, or of the world, signifieth a division and partition from the body of Christ, according to that he himself doth say, that the world is his enemy, and that he will not pray for it: All which condemnation is founded upon that that the worldlings (as they call them) will not conform themselves to the administration of the Sacraments in thei● fashion, nor give over themselves to imaginations and questions of subtlety, but are contented in the simplicity o● the word of God, with direction of th● holy Spirit to instruct their consciences.  
Other there be who of their Confessions, Catechisms, Commentaries, and traditions, make as it were a fifth gospel, giving no less authority to their particular interpretations, than if they were of the Articles of Faith, not refusing to call all them Heretics, who point by poyn● do not follow their imaginations, which although were good and substantial to edify, yet are they none other than the breath of men, and therefore unworthy of comparison with the eternal word.  
These things (Brethrens) with the consideration of them moving no small sorrow in my mind, foreseeing (as it were) the breach which Satan might make in the house & troop of God by such a mean, procured me to attempt familiarly one o● your brethren and companions in the work of God, who as he seemed of some superintendence and authority amongst you, 
M. Yllyrye  so I imparted with him the great slander growing to the Churches thereabout, and else where, by such differences and dissensions manifestly published, not only by books of infamy, but also in injurious invectives, in open assemblies, whom I requested in the name of the Lord, to exhort his companions to forbear their further proceedings in such sort, with discontinuance of their slanderous order of doings, altogether unworthy of the ministery of Christ.  
His answer hereunto argued his sufficient forwardness, complaining albeit against others, and saying that the best mean for accord, were to bring in disputation, and to handle chief the question upon the lords Supper, upon the divers and sundry construction whereof, sprung both the disorder and dissension: I said there was slender hope of present accord this way, if both the one and other would not disclaim their stout & strange order in proponing their opinions and interpretations: For (said I) if they observe no more modesty in thei● words, than they have used temperanc● in their books and writings, neither can the cause be determined, nor the error reduced: for which respect I accounted it not out of purpose to take a confession of Faith, and impart with th● people those Articles wherein we all agree, leaving the rest that may bring likelihood of dissension, or slander t● the Church.  
Herein he seemed to approve my advise, with persuasion that to take th● Confession of Auspurge were most necessary to enforce this accord, subsigning such Articles, as with good conscience we might receive, and interpret the other according to our understanding, which we have already done with meaning to bring them to light t● the edification of the Church, to the en● every one may see that the controversy is not so great as is given out to the people, who being both troubled and amazed with such diversities, knoweth no● what path to tread, hearing some preach that Christ is here, and other say he is not there, but here: The church of Christ is not such one, but ours is the right Church: we are of Paul, and they be of Cephas, and others of Apollo. Alas are we baptized either in the name of Paul, john or Martin? Is not only jesus Christ our Redeemer? Is it not in his name that we are baptized and brought into the Church? Is not he the sovereign Doctor, graduated not at Paris, but in Paradyse, whom our Heavenly father hath ordained for our chief schoolmaster with express commandment to hear him?  
Why then do we seek so many masters and forgers of doctrine? To conclude, I desired the said minister to abstain from injurious invectives and words of quarrel in books, with exhortation to his companions to modesty and seemly temperance in their preachings: also to persuade the people to faith, mortification and brotherly charity: which albeit, they have not observed, but rather in the contrary have used words of slander in the very Pulpit, teaching by that mean their audience to imitate their disorders: And which worse is, you other my brethren, even of late have caused to be imprinted certain Libels wherein you have reversed the names of persons, and by conversion and change of letters have most injuriously handled a certain minister of the gospel, calling him a brand of hell, or such like name of reproach, a sutletie far unworthy your vocation. If these matters continued I fear me (good brethren) that the judgement of god will thunder upon our heads, when (believe me) the living god will know how & where to found us, though we be under the protection of great princes, for the Lord will not leave unpunished such insolences and mistake of his dear Church, the which he hath bought with his blood & delivered from the tyranny of Antichrist, so now such men would eftsoons reign and overrule her, under colour of piety and instruction of certain persons, whom the Lord hath stirred up to minister and serve in his temple. And to speak more clearly in this matter, know ye (good brethren) that touching Martin Luther, Philip Melancthon, with other like men, 
The authority of Luther and other Doctors of the Gospel.  we esteem than true servants of god, to whom as the holy spirit hath plentifully imparted his gifts & graces, so have they laboured with an earnest care both to weed up the abuses crept into our Christian religion, & also to manifest the truth of the Gospel of Christ: albeit we must & do acknowledge them to be no more than men, & so by consequence subject to be ignorant in many things: for so god useth to bestow his gifts & graces upon men, as the condition of their ignorant nature may show that they be not gods upon earth. Besides that, it happeneth many times, that the servants of God do observe a certain special wisdom, as not willng to reveal all they do understand, fearing their audience not to be as yet capable of such doctrine, the same happening even to saint Peter the Apostle of Christ, 
The wisdom of S. Peter.  who albeit had received visyblye the holy Spirit, yet he esteemed the time not yet convenient to manifest to the jews the abolition of the Law, fearing least by such a mean the preaching of the Gospel should be brought in hatred, and the publication of the same hindered. On the contrary, Saint Paul was of opinion, 
The zeal of S. Paul.  that in a matter of so great importance ought to be no dread of danger, but to make open and public manifestation of the liberty, 
Galath. 2.  which the Lord had brought unto his Church. In like sort we have reason to presume, that these good servants of GOD, Luther and Melancthon, seeing the great resistance of the world against the preaching of the pure doctrine, and the abolition of the Papists abuses, judged it an act of wisdom to give a little place to such fury of the time, and to gain the hearts of the people gently, not to alienate them untimely by the teaching of the true doctrine of the Sacraments, 
Read the doubtless of Melancthon to Luther, but chief the second.  expecting from day to day more proper and fit occasion to restors and bring in wholly the true exercise and understanding of the holy ceremonies, wherein we may be confirmed by the proceedings and degrees of the doctrine which we do see in the books of the said holy men. 
Read th' beginning of Sleidan history.  For who can deny that Martin Luther was ignorant in many things at his beginning to preach, which the Lord revealed unto him after, affirming in the words of his own mouth, that GOD had sent him, not so much to edify and reestablish the Church of Christ, as to ruinated and batter the kingdom of Antichrist, wherein he found daily such change of abuses unworthy to be supported in the Christian Religion, that in the end he protested that the Mass deserved to be abolished, which Melancthon in the end of the confession of Auspurge, maintained contrarily, professing the Mass to be yet retained in their Churches. All this notwithstanding, you (my brethren) of this time, will not as far as I find, agree that the Mass is yet retained in your churches, not not in the sort that the confession of Auspurge propoundeth it: The words of Melancthon be these: Falsò accusantur ecclesiae nostrae, quòd Missam aboleant: Retinetur enim Missa apud nos, & summa Reverentia celebratur, seruantur ei usitatae Ceremoniae ferè omnes, preter quam quod latinis concionibus admiscentur alicubi Germanicae, quae additae sunt ad docendum populum, that is to say: Our Churches be falsely accused in that they abolish the Mass, for the Mass is retained with us, 
What supper the Protestants had in the beginning.  and is celebrated with great reverence, with an use & observation of almost all the accustomed ceremonies, saving that in some places there be certain Canticles in the dutch, intermeddled with those that are song in the Latin, and that to teach the people.  
See (brethren) how you would now advow so goodly a reformation of Mass, being assured that such institution is the true heap of vanities invented by men, and tending to the profanation and abolition of the holy Supper of the Lord: but if others in the very time of Luther and Melancthon, have been moved with the spirit of God, and with a zeal of S. Paul have resisted such simulation (well affected notwithstanding to the glory of God) proveth it therefore in us any duty of observation of such Ceremonies, having regard only to the authority of Peter? God defend. Not, let Peter remain still as Peter, and Martin as Martin, that is to say, as a man that may fail, and let the spirit of God be increased by the organs and instruments which he shall stir up to manifest the truth of his gospel, whether he be Paul or Zwinglius, or Oecolampadius, or any other of less authority than they. And for our parts, such organs and instruments of God, let us receive, honour, and have in singular respect, without persuasion or belief that they be innocent, or that they can not err, or that they be not ignorant of some things. Let us believe, that from day to day our Lord will stir up such like organs and instruments to advance his glory, and to augment the light of his holy Truth, if our own unthankfulness be not a bar to such liberality begun by our God.  
besides (brethren) I consider the lamentable time, wherein those holy men did live, as being employed rather to purge and cleanse the filthiness of papistry, than to study or consider of the introduction of the pure Truth: they were rather used in the resistance of the fury of antichrist and his supposts, to flee from one coast to an other, to make Apologies and defences, to answer the falsehoods that were laid upon them by divers, and to dispute with the Monks of their Purgatory and Bulls, than that they had leisure and quiet liberty to search by meditation the truth of the Christian doctrine manifested in the divine word. By which occasion it came to pass, that their writings were stuffed with so many opprobrious and spiteful words unworthy of the true servants of God, and perfect pronouncers of the Gospel of peace, which notwithstanding as we support such infirmities, as having regard to so wicked a time: So now that god hath sent us so many beams of his light, let us leave to live and remain so blind, as in times passed, when we had but a glimmering, as it were by sudden lightning.  
My meaning (dear brethren) in all this discourse, hath not been to other purpose than to declare the small occasion we have aswell one as another, to make Gods or (to say more truly) idols of our doctors, and for their occasions to maintain parrialities, dissensions and debates upon the matter of our doctrine, to the great slander of the poor and weak consciences, and notable hindrance of the propagation of the church: wherein if the Corinthians have been rebuked because they made Partialities to maintain the renown of Saint Paul, the chosen vessel of GOD, Apostle of jesus Christ, doctor of the Gentiles, and to speak in one word, a man endued with most singular and excellent gifts, how may God say it against us, who contend, quarrel, make continual war, and (as a man would say) devour one another as Dogs and Cats, breaking always the bond of charity, which jesus Christ hath left of such estimation.  
When the Lord would mark his disciples and children of his father, he willed them not to follow the confession of Auspurge, nor the Catechism of Martin, or of john, 
The mark of the Christians. Io●n. 13.  but he saith: In this me● shall know you are my disciples, if ye lou● one another: Alas most blind and miserable that we are, whilst we dispute of th● true and false interpretation of the word● of the Sacrament of unity, we breaks the very unity itself: in contending whether the wicked, infidel, and unworthy receive as well the body of christ, in the Supper, as the children of GOD we rob ourselves of the very Christ and make ourselves of the number o● them that receive him not at all: in searching whether Christ come in flesh, i● Spirit, or in Sacrament, we do deprive ourselves of the true communion of Christ: for he that hateth his brother, Christ dwelleth not in him: in sifting curiously whether the body of Christ b● given to us in the bread, undere the bread, or with the bread, we cut ourselves of● from the true body of Christ, and make us members of sathan, the father of dissensions, quarrels, contentions and debates.  
And for my opinion upon the matter of the holy Supper, I will say in few● words (good brethren) what I understand, leaving to every one his liberty to follow that which God shall teach him. We ●now right well, that the meaning of our redeemer jesus coming into this world, was to manifest to men the good will of his heavenly Father towards them: and ●ow his divine Majesty had provided to remedy the fault, transgression, and disobedience of the first Adam, 
Doctrine of the holy Supper of Christ.  by the innocency, most pure justice, and obedience satisfactory of the second and heavenly Adam. And that men might be delivered of the ire and judgement of God, putting themselves under the wings and coverture of this Sovereign and eternal Sacrificatour. And forasmuch as the divine word doth show unto us the malediction of men and transgression against the will of GOD, by words taken of our corporal nurture, saying, that as man hath eaten the fruit of a tree forbidden him by his creature, and that by mean of the same eating, 
The sum of the Doctrine 〈◊〉 Christ.  he hath made himself mimy of the Lord: In like manner jesus Christ our Redeemer declareth to us by similitude of eating and drinking the Reconciliation towards GOD that his obedience hath brought us, as he would clearly say, that Man hauyn● eaten of a forbidden Fruit, hath pu●chased malediction, whereas in eating now of a fruit given him by the hand of GOD, he hath won benediction The fruit and Tree of life which w● ought to eat, 
Christ is the Fruit of the Tree of life.  is even very he which bringeth us such happy news, wh● with his virtue & power unspeakable, i● so tied and joined with us by the mean● of Faith and bond of his holy spirit● that he maintaineth our souls in spiritual and Heavenly life, even as the brea● and wine nourisheth our bodies in corporal life.  
Using this similitude the Lord sayeth in the sixth of Saint john, that he himself is the bread of life, and gyuin● life, which is descended from heaven, an● that who eateth of this bread shall lyu●● eternally: That is to say, he shall escape the Curse procured by eating of the frui● defended. He saith also that his flesh is th● true meat, and his blood the true drink: ●nd he that eateth his flesh, and drin●eth his blood, dwelleth in Christ, 
The true understanding of the words of Christ. john. 6.  and Christ in him, who is our second and ●eauenlye Adam, within whose body 〈◊〉 is necessary that we be incorporated, 〈◊〉 that he incorporate himself in us, to ●e end that we may be able to appear before GOD, covered with the ●antell of his most innocent flesh full ●f all justice.  
And because our nature is most dull ●n● far from the true understanding ●f these mysteries, 
cause of the celebration and institution of the Supper  our Redeemer jesus ●s not only content to propound unto us ●●e conjunction which we aught to have ●ith him, by these similitudes and comparisons of eating and drinking, but also ●●th sought to show us by some visible ceremony, the very same thing that he ●●the taught us by word, to the end that ●●t only our ears might receive the instruction of his preaching, but also our ●●es feed of some visible representation ●f that which we aught to be in Christ, ●nd Christ in us, that is to say, that we be members of him, nourished with h●● proper virtue, and that he himself 〈◊〉 our food. To this end (I believe) th● our sovereign doctor jesus Christ, aft●● he had supped with his Disciples, and celebrated the ceremony of the Pascal lā● according to the law, to show unto the pe●ple and all the Church to come, a liue● representation of the conjunction which he took with his members by mean 〈◊〉 the sacrifice of his death, resurrection an● glorification: He took bread, and hauyn● given thanks to God his father, he bra●● it, and distributed it to his Disciples, saying: Take, eat, this is my body which 〈◊〉 delivered for you: And after he took th● cup and said: This is the cup of th● new Testament, take and drink you all & do this in memory of me: that is a● much as if he should say, to the end yo● understand what I am to you, wha● remedy I bring unto you, 
Interpretation of the words of Christ in the Supper.  what conjunction it is necessary you have with me and I with you: know ye that I am bread broken, offered, & sacrificed for the satisfaction of your sins, which bread as I 〈◊〉 myself, so it is needful that it be in you, ●●d give you heavenly nurture even as ●●e material bread gives you corporal re●●ef. And touching the Cup, understand 〈◊〉, that the same doth show you the new testament and confederation which I ●actise with you, the which Testament ●albe ratified with my blood, and do this 〈◊〉 memory of me: that is to say, when you ●all break the bread, as I do, have remembrance that you certify and assure ourselves that you be mine, and I am ●ures, yea yours in such sort, as the ●eade is yours which you break, eat, ●●d digest, and the Wine which giveth 〈◊〉 nurture.  
Now (brethren) I beseech you in ●●e name of our redeemer jesus, consider without affection, if the interpretation of ●is hole Ceremony and of these words ●e true or not: If it be true, to what pur●ue do we search so many questions, so ranye subtleties, so many ubiquities, ●ith other like inventions to entertain ●●e world in blindness? To what purpose do we trouble the people with visible ceremonies, with persuasion that 〈◊〉 the mean they may receive jesus Christ▪ We leave behind us, alas and (as it we altogether buried, the doctrine of penanc● justification, regeneration, Sanctifica●on, 
The Spirit of God is not linked to outward ceremonies.  mortification of the old Adam, a●● charity of one to an other, things m●● important and necessary, and in the me●● while we employ and bestow our selves and time in the interpretation of certa● ceremonies, without the which, god is 〈◊〉 power to show us that which they d●● teach us. We know also that many h●ly men be deceased very devoutly, having received Christ, without receiving th● eternal signs and visible Elements 〈◊〉 the supper. 
The receiving of the sacraments serve nothing to such as will not receive Christ.  And to what end would it seru● me to eat all the bread which is in A●maine, given by the hands of the Ministers with the words of the Supper 〈◊〉 Christ, if I have not experienced my renewing, if I have not tasted my regeneration, if I be not certified that God hath reconciled me with him, and received m● to his mercy, and that by such feeling o● taste I do not assure myself to have received Christ?  
This is the doctrine, this (say I) is the ●●eaching which we aught to preach ●nd repreach, repeat, and remember al●ayes to the people, restore to the ●yndes of the ignorant, and propound 〈◊〉 those that come to learn of us, not by ●e subtleties of the right hand of God, ●biquities, and such like imaginations. This is a thing very miserable in our ●●me, that those which speak of the communication of jesus Christ, be such as ●●ast prove such a communication in themselves, a thing to be seen by their writings: for they speak of jesus christ, ●yther shut within an armory, or encloud in past within bread, under the bread, 〈◊〉 with the bread, or from us by xiv. or ●v. thousand journeys, as though the true Temple of jesus Christ, is any other ●hing than the heart of a faithful man, ●nd he that searcheth it without, shall both ●se his pains and remain frustrate of ●is hope.  
Let us speak (my brethren) of jesus Christ and his communication, as people proving and feeling in our selue● what is to be nourished in our consciences and souls, with the presence & virtue of the same, otherwise to what use w● serve us our subtle interpretations an● particular declarations which we brin● forth? In the end, the world is not s● blind, but they can and will understand and find, that we are rather led by 〈◊〉 spirit of stomach, than of the true zeal● of God's glory, in the end every one wil● see that those preachers search no other thing than to maintain themselves i● the friendship of the world.  

The understanding of the words of the holy supper.  But now to return to the confirmation of the interpretation that we have given to this place of the holy supper, let us consider, that if in all things that Christ our Lord hath propounde● to manifest the necessity that we hau● to be in him & be in us, we should searc● a presence corporal and fleshly, it shoul● be (as who say) never to come to end 〈◊〉 for in the old Testament Christ hat● been propounded to us in divers creatures as a lamb, Manna, Water, Stone, Table, meat, bread, feasts, & other things, as may be seen by such as read the holy Scripture. He himself in his preachings doth call him a way, a door, bread of children, a vine, 
Note the absurdity of the false interpretation of the words of the supper.  with other like things. Now, if in place where Christ said: I am the door, who entereth not by me shall not be saved: he had said this, I am he, showing with his finger a door, shall we say for all that the Christ hath transformed or transubstantiate himself into the matter of a door: if our redeemer in place where he said, I am the vine, & you are the branches, had said, this am I, 
Note the interpretation of these words.  showing the vine, and that are you, handling the branches, could we say for all that, that jesus Christ would communicate his substance into a grape, & that the Apostles should be transnatured into branches? sure who were of such opinion, discovered sufficiently his ignorance & infirmity.  
Notwithstanding, (you others my brethren) make your principal pillar upon such manner of speakings, and all to make the poor ignorant people believe that Christ hath made promise to give himself with the bread, because that having taken bread, and breaking it, he said this is my body: which words (simply understanded) are as much as to say, my body which is broken, offered, delivered, and sacrificed for you, is bread, or like to this bread which you break, eat and digest for the nurture of your body: In like sort, I being the heavenly bread, shall be broken for you, to the end you may have spiritual and eternal life: therefore do and celebrated this, that is to say, this breaking and receit of bread in remembrance of me.  

Comparison between the first and second Adam.  To make conclusion of this matter, I understand that our redeemer jesus is the fruit of life, who having put himself on the tree of the Cross, hath defaced the sin and transgression, which the fruit of the tree forbidden brought to us: And even as Adam, having eaten of such a fruit, did make himself enemy of God: in contrary manner, when we participate with jesus Christ crucified, we are received into the good favour and love of our heavenly Father, and that by the only bounty, merit, and intercession of the self he, who on the tree of the cross did constitute himself the fruit of life for us, being assured that the participation of that precious Fruit is not done either by water, wine, bread, or any other creature whatsoever, but by the unspeakable work and operation of the holy spirit, who having called the chosen and predestinate of God, doth teach them their sins and abominable transgressions by mean of the presentation of the holy Law, 
Mean to receive Christ. Election. Vocation. Penance.  he showeth unto them their damnation and sentence of eternal death, the which they feel so in their hearts, that by experience they may well assure themselves, that the ire and wrath of God hath been so manifested to them that they have swallowed pangs of death, 
The true preparation to know Christ, is to know the necessity we have of him.  and have seen before their eyes the throat of hell confounded and devour them: there they find the fruit of the tree of knowledge of good and evil: they sorrow and weep with a penance most bitter the miserable banquets or repasts which they have taken of such a meat and fruit, not only in the person of their father Adam, but also with their proper mouth.  
After that by such means, the holy spirit hath abased the arrogancy of man, his pride and presumption, and showed him by experience the definitive sentence & arrest irrevocable of the eternal against sinners, he beginneth to comfort & give him good hope, 
The faithful feel the presence of Christ in their heart.  showing him (as a far off) the Tree of life, and the vivifying fruit hanging upon it, the which by little and little, degree and degree, faith and faith, and virtue and virtue, makes him eat, swallow and digest the heavenly bread jesus Christ, yea with such experience & feeling, that no meat in the world of how great nurture soever it be, is so sensible in the body, as the fruit of life (jesus Christ) is in the souls of the faithful, with such manifestation by good works outwardly, that others may see & know with what meat they be fed.  
For when we eat of every other meat, the body of him that eateth proveth only the presence of the meat. But in such as eat Christ, the true fruit of the tree of life, is discerned such an example in their persons, such joy and patience in afflictions, such care to mortify the old Adam, such a renunciation of the things of the world, with affection to the life eternal, that their neighbours and friends accompanying them, may see that they eat other meat than the devourers of ceremonies do.  
When they have truly, essentially, 
The life of a Christian showeth that he hath Christ in him.  and really participated of the body and blood of Christ (by faith as is said) of jesus Christ, all entire, true God, and true man, they assure themselves of such a conjunction with him, that they have no need to go to search him, either in the armory of Priests, or between the hands of men, to receive him either with the bread, or with the water, as being fully assured that jesus Christ dwelleth in them, and that they be flesh of his flesh, and bones of his bones.  
And yet for all this, they forbear not to approach the holy table of the Lord, to celebrated the holy supper with their brethren and children of the same heavenly father: Neither go they thither to receive Christ of new in bread or in wine, neither his favour or merit: but their first cause of going thither is, to certify to all the Church that they are of the number of those that receive jesus Christ for their only redeemer and saviour, for their eternal sacrificator, their Captain, their King, Lord, Sovereign Prophet and Doctor to teach them in all truth.  
Secondly, they take the holy supper as a gage and assurance of the good will of the heavenly father towards them, the same being so constant and firm, that it will never change. For even as GOD hath promised by oath, that the sacrificator shall be eternal, even so shall be the sacrificature and sacrifice for expiation of our sins.  
Thirdly, they receive in the Supper, the seal of ratification and confirmation of grace, with reconciliation pronounced by the preaching of the Gospel, to the end, that by such mean, faith might be augmented in them, seeing that God is ●●t only contented to give them the ●orde of reconciliation, to assign his ●●omise● with the blood of his proper ●●nne, but hath also signed and sealed his Gospel of reconciliation with seals, declaring in a wonderful manner, the very ●hings contained in the letters patents ●nd promise of the Gospel and happy ●ewes.  
Fourthly, the faithful see in the holy ●upper, as in a table and lively portrait, ●he communion and participation which ●hey have inwardly in their hearts with ●esus Christ, knowing also that all the ●uriture and spiritual vigour which they ●e in them, comes of the presence of ●●m whom they consider and behold figured and represented in the holy and sa●red ceremony of the Supper: by mean ●f which consideration, 
Sacrifice of thanks giving in the holy supper.  they tender thanks to the Lord for the faith, hope, ●ortification and constancy which they ●éele to be communicated to them by the ●ower and benignity of him that dwells in them. And by this mean, their faith being augmented, they participate more and more with jesus Christ ●nc● received.  

Confirmation and augmentation of Christ received in the supper.  Finally they learn in the holy Supper, the unity and charity which w● aught to have one with another: And seeing we protest in the receit of the holy Sacrament to be one body & one church members of one sovereign head Iesu● Christ, it is good reason also that we learn● to imitate the Sympathia and mutual compassion which we daily see in our humane bodies, whereof if one of our arms be hurt, the other serveth and comforteth it, 
The holy supper representeth unto us a brotherly charity of one to an other.  the feet refusing their prope● office to march and go, are content 〈◊〉 keep themselves in bed, to the end th● arm being hurt, may be in rest, the stomach is satisfied with a slender repas● to the end to ease that part that is distresed: in effect, every one of the outward inward members, do so accommodate the office and function to the ease and comfort of the hurt place, that in them may be noted a wondered harmony & leag●● of one part with another, the same al● being lively represented and expressly recommended unto us in the celebration of ●he holy Supper of the Lord, to the end ●hat every one of us, may with most di●●gent care, labour to preserve the unity ●f the body of Christ, & supporting one ●nother, may learn to cover the faults ●f our brethren, pardon their wrongs, not 〈◊〉 rebuke and exaggerate too much their ignorance's, but rather to interpret them 〈◊〉 the best, and to teach them with charity. Let us learn in the celebration of ●he holy sacrament, to make us partakers ●f the afflictions and persecutions of our brethren, whom we confess in the relief of the supper, to be the members of Christ with us.  
Behold here (in effect my dear brethren) one part of the spiritual fruits ●hat the children of God receive in the ●eceite of the Supper of our Lord truly administered and simply understanded, ●nowing right well that Christ had no other meaning in the institution of those sacraments, than to manifest by visible words (as Saint Augustine sayeth) the good will of God towards them, that is, purge, wash, and make them clean 〈◊〉 the water of his grace, and by the blout of his proper son, to conjoin, knits and incorporate them with him, even 〈◊〉 the meat is made one thing with ou● flesh, in such sort, that even as by the ex●rior preaching of the Gospel, the Lor● doth offer and present to all the worl● the benefit of reconciliation by Christ, like manner the sacraments be as a tab● or open shop, wherein the benignity, mercy and charity of our God, be exposed 〈◊〉 every one, offered and represented lively in the tables: And miserable shall th● be, who not searching the life and lively refection and true washing within, d● embrace the corruptible and deceyuab● elements, and double miserable shall th● be, who naming themselves Doctors 〈◊〉 the truth, and pastors of the troop 〈◊〉 GOD, would feed the souls of the● sheep with meats that will perish a●● corrupt.  

The occasion of the writing of this Epistle  But now to return to our purpose begun, I took occasion (my dear belou●● brethren) to writ you these few lines, as ●eing the small fruit of my request on ●our behalf, when I spoke to Monsieur Mathias Yllyricus, who was said to be the superintendent of your Church, with ●home I persuaded very modestly to ●●ew unto you, and consider himself the infancy of this Church, persecuted and threatened on every side, assailed with ●any enemies, and battered with diuersi●●e of opinions, with advise beside, that ●●e time was more proper to preach and ●eache to the people the faith and hope ●hich we aught to use to mortify our ●icked affections, with a regard of care 〈◊〉 entertain the league of charity one ●ith another, than to impart with the ●●mple and ignorant sort such debates and ●uestions, as we have raised upon the ●atter of our confessions: Seeing withal, that such dissensions are rather pronounced of a jollity of the heart to prefer eloquence, and procure to our sel●es a peculiar estimation amongst men, ●han of purpose necessary for the edification of our piety: which albeit he seemed to like of, with a disposition to admit and perform my requests, yet contrarily, I see he is either the author or instigator of a confession of faith which you have set abroache in this Church of Antwerp: in which confession, I can not only find any one point of the three mentioned in my conference with him, but also it seems to certain, that you have raised this confession expressly to trouble this poor afflictted Church. The Lord of his goodness give you true knowledge and repentance of that which you do: for touching the chief point of our religion, that is to say, Faith, I find not in your confession many texts nor places which kindle the heart of man to embrace the doctrine of jesus Christ. A thing which I could easily appoint with my finger, if I would as vainly employ my time in confutation, as I see a number do at this day in disputation: only I thank GOD that by other means he hath taught me the doctrine of his truth▪ for if at my first arrival, I had encountered your confession of faith, to learn m● to be a christian, I could not have much profited in a lesson of faith so full of questions, debates, and dissensions.  
Dear brethren, if you will with judgement read over that, which your author hath written in your name, you shall find, that neither Scotus, nor any other Sophisters of the Papists, have so much ●ndarkned the doctrine of jesus Christ, nor clad it with so many questions, as certain of you have done: whereof (for example) let us survey briefly four certain points, and that more to reveal the slender edification that their readers may hope for of such lessons, than to encumber ourselves with the confutation of such vanities.  
Touching that which you say of our inheritance of the original sin, 
Read the Articles of the confession of faith of Yllyric, the better to understand the Articles following.  and free will lost, the world itself doth declare well enough at this day, that every one hath gotten a good lump of the inheritance of the corruption of Adam, and the original sin, as they call it, and your writings show that you have had your part thereof. And I believe (as you say) that men now a days have not any Free will, seeing it may be further believed, that there be a great many that have slender sense, and well worse understanding, as being altogether ruled and carried over by their affections.  
Touching the matter of the incarnation of the son of God, and redemption of man, I could well have pardoned you the obmission of the subtle questions you use therein, searching curiously the house wherein Christ dwelleth. Item, what make we of ascension? or the signification of this word heaven? or the right hand of God? so that you would teach us the true mean to receive jesus Christ into ourselves, seeing it pleaseth him, in respect of his goodness, to make his dwelling in the hearts of the faithful and regenerate. Otherways, of what use is jesus Christ to us, being so far from the heart of man, as you make him? B. 4.  
Touching your place of justifying faith, I understand not your language, where you say that only faith, by mean whereof we take (as of a hand) the benefit of jesus Christ to obtain justification, regeneration and health: the which indeed is true: but immediately after you say, that by the Sacraments, are imputed and applied to us the justice and merit of jesus Christ: B. 4.  
Item, in the same doctrine of justification, you say it is a most hard question to know what is that true justice which makes us just and agreeable to god, with atteinment of eternal life: but I had rather that without so many arguments, confutations, and subtleties, you had showed to the poor and ignorant people, what is the christian justice, and by what mean she is given to us. B. 5.  
In the tractate of good works you say, that the works which men ought to call good, are those which God demands in his word, and that those which be regenerate and guided by the spirit of God, are they which show the fruits of a good Tree: I believe it well, and conclude upon your saying, that who hath not zeal, love, charity, who suffereth not all things with patience, taketh every thing in the best part, covereth the faults of his neighbour, and laboureth not to put peace in place of dissension, can not have regeneration. And touching the rest of your questions, whether good works concur in justification, as a cause formal or efficient, the simple people have not to do, contenting themselves with this belief, that regeneration and faith without good works is a mere hypocrisy & thing dead, and that it is necessary, that our new obedience serve as witness of our reconciliation and justification.  
Now (dear brethren) as I am void of intent herein either to examine or exaggerate the newness of your confession, and much less to confute it by arguments, so I will leave to the consideration of the Reader, your excuse in cutting off the commandment of the living God, under pretext of certain gloss and distinctions unworthy to be uttered: for here we do not dispute whether the commandment not to make any images of veneration, be a commandment particular, or an appendix of an other, whether it be ceremonial or moral: but we will here maintain that it is an audacity most cursed to cut off from the law of our God any one word, seeing specially that that sum and content of commandment is so short and compendious, that it containeth but ten commandements, the which if god would have abridged, he knew better how to do it, than we and therefore such as undertake to correct his style and accuse him of prolixity, give sufficient proof of their abominable temerity.  
But let us now come to the principal point of your debate and ancient question, the which upon a bravery you seem to renew upon every purpose and place, without having respect to the great slander of those that be weak. first you utter the sum of your confession of the Supper in these words: 
The opinion of Math. Y● lyricus & his companions touching the Supper.  Credimus igitur Christo affirmante, quòd corpus & sanguis eius verè ac realiter in sacra Coena adsit, deturque externo modo accipiendum cùm Pane & vino, non fide tantùm, aut spiritualiter, idque tam ab indignis, quàm à dignis sumantur, & contraria docentes, cum Augustana confession consentiendo, damnamus. That is to say: We believe in christ who assureth us that his body and blood be truly and really in the sacred Supper, and that it is given us in taking it outwardly with the bread and wine, not only with faith and spiritually: the which body is eaten aswell of the unworthy as of those that be worthy: And those that shall teach the contrary, we (sticking to the confession of Auspurge) do condemn them.  
See here (my brethren) your goodly entry of the article of your supper, which we may, not improperly, liken to that of the new inquisitors, who condemn, anathematize, excommunicate, and call Heretics, and cut off from the communion of the Church, all those which receive not their confession, which me think you do also as of purpose to maintain yours of Auspurge, as though it were a fifth Gospel, or new article of the creed. What shall we say (brethren) to these matters? have you no shame that men of good judgement and understanding, should read such arrogant and rash words? Who are they that have se● the author of the confession of Auspurge, or that of yours in such authority or degree of the Church, that they may pronounce sentence of damnation against such as will not admit their interpretation upon a place or Text of the Scripture? What is he of any judgement at all, who will not fear to forsake the tyranny of the Papists, to ever into an nther, almost of like condition? We call the Pope antichrist, tyrant and butcher of men's consciences, because that without liberty to hear men speak, he condemneth and excommunicateth them: and yet your doings are nothing inferior to his cruelty, in pronouncing condemnation, not only against your enemies, but also against such as you receive for your brethren and companions in the work of the Lord, and who no less for the duty of Christians, than to take away the slander from the Church of Christ, do search by all their possible means to live in love and friendship with you.  
I could willingly say to the author of your confession, as the Apostle saith: my brother, my friend, what art thou that condemns the servants of another? Who hath given thee such power? Art thou his redeemer? Art thou his judge? Art thou he in the name of whom he hath been baptized? Hath he not a master, who, if he fall will raise him again, and hath the power to do it? But of what purpose are these words, when we found our hearts so hardened that we feel not at all the very chastisements, which God lets fall upon our heads  
Let us mark and consider what miserable issues our preachings, confessions, writings, and commentaries, bring forth: Let us also behold what fruits are brought to our audience by our words, what reformation of life in our churches, wherein reign still wantonness, lubricities, gluttonies, drunkenness, usury, deceits, with a thousand such like vices, which we let pass, making ourselves many times (by winking) companions to those that commit them, swallowing (as our Saviour Christ saith) the Camels, & streigning the little Gnats, which meaneth that we pronounce condemnation against such who pierce not the subtleties of our interpretations in Christ's Supper, making small reckoning of the crimes and dissolutions which are committed daily afore our eyes. I pray you what may mean so many sorts of communications of Christ, the one physical, and the other mystical, an other spiritual, and an other sacramental, together also with those which you put in your confession, the one common both to the good and to the evil, when they say, This is my body, & the other when they say: Do this in remembrance of me. Those with such like communications of christ, we never learned in the word of God, but of the contrary, we know for truth that there is but one mean to receive jesus Christ, and have communication with him, that is to say, lively faith, and that accompanied with repentance & penance for our sins passed & newness of life to come, I would to God we were well taught and exercised in this manner of excommunication of Christ: for touching the rest, what assurance may we take of the doctrine of your article, which is not drawn out of the word of god, but rather of the interpretations of men? I pray you show me where it is that Christ affirmeth, that his body and blood be truly and really in the bread, under the bread, or within the bread of the Supper, and that he giveth himself to be eaten exteriorly with the bread and Wine, the same being done not only by faith, or spiritually, but that he is eaten as well of the unworthy as those that be worthy.  
Me think (dear brethren) that, seeing you will be esteemed so diligent in the observation of the words of the scripture, as preferring nothing which is not drawn out of the same, it is necessary you know, 
what injunction between ●hrist and ●eliall. 〈◊〉. Cor. 6.  that in all your article there is not one word of the words of Christ: but we know that both he himself and his Apostle teacheth us the contrary, saying, that the unbelieving and unworthy can not possess Christ, nor be members of him, seeing they have not a mouth of faith to receive him.  
Besides, I see that your very confession doth not accord at all, with that of Auspurge, whereof you make so great a buckler, no less to maintain you in the good opinion of the world, than to bring yourselves in, under the prote●tion of Princes and potentates, who at the beginning, used very wisely and christianly the presentation of this Confession. For the words of the Author be these, Article, 10. De Coena Domini docent, quòd cum pane & vino verè exhibeantur corpus & sanguis Christi, vescentibus in coenae domini, that is to say: Touching the Supper of the Lord, they teach, that with the bread and wine be exhibited the body and blood of Christ, to those that eat the Supper of the Lord.  
In these words the Confession of Auspurge, make no mention to receive the body of Christ really and exteriorly, as you say in yours, neither make they mention at all that the worthy and unworthy do receive it.  
But hereunto you say, that we hau● not the true and incorrupt confession o● Auspurge, but that you have certain Copies and exemplaries thereof best corrected, which you follow in your doctrine: is it possible (brethren) you should be so negligent in the correction of your confession whereof you make so great value▪ I am not of opinion that the princes protestants would suffer to be printed in thei● towns, Articles of their confession, contaminated and imperfect: truly you trouble greatly the world: for if those whic● follow not your confession, be condemne● by your sentence, and you only have th● true copy of this confession, we must 〈◊〉 them necessarily come to you as to a spring or fountatne of truth and health: some ma● say (as in derision of those things,) tha● we must come on pilgrimage to searc● your Registers and Libraries, as in times past they went to jerusalem, Rome, o● S. james. O good God, what mockery what presumption of people? But, to prevent you of cause of complaint against us, and that your inconsideration be more manifestly discovered, we will receive the article of your incorrupt confession, which as you say to be reserved with you, so you shall find it beareth not a word of that which you have uttered.  
your words be these: Sequimur igitur in hac controversia sententiam decimi articuli Augustanae confessionis: po●rò articulus ille decimus ita habet in incorruptae confession, quàm sequimur: De Coena domini docent, quòd corpus & sanguis Christi verè adsint, & distribuantur vescentibus in Coenae domini: & improbant secus docentes. That is to say: We follow in this question and debate the advice and sentence of the tenth Article of the Confession of Auspurge, which tenth article is written in this sort, in the confession which we follow, which is not corrupted: It is taught, touching the supper of the Lord, that the body and blood of Christ be truly present, and be distributed to such as eat in the Supper of the Lord, neither are they approved which teach other ways.  
Now (brethren) I pray you shew● me where it is that you find here you● realities, and ubiquities, or that the unworthy do eat the body of Christ, wit● other sorts of doctrines which you hau● preferred, and would authorize them wit● the confession of Auspurge, which notwithstanding, we will not receive as 〈◊〉 rule of our Christianity, and much less● the Confession of any other man that i● upon earth.  
We will be Christians, and so be called, we will follow the confession of faith which our GOD the father, and jesus christ his Son have left vnt● us: that is to say, the divine word● in the old and new Testament th● sum of our Religion: We receyu● the simbols of faith received of old tim● in the Church: we have not been baptized in the names of Martin, Zwinglius or Caluin, but in the name of the Father the Son and the holy Ghost: by which means we detest and abhorr● all those names and surnames of Partialities, that is to say, Martinistes, Zwinglians and, Caluinists, with other ●ke, knowing very well that GOD is greatly displeased with such separations and partialities in the doctrine of re●gion. And I wish with all my heart, that ●he doctors which have taught here be●re, and such as at this day do preach ●e Gospel, were of more modesty and wisdom, and purely consecrated to search ●he glory of the Lord, and not their own proper praise: then should the people be in more liberty of conscience, ●nd the worshippers of one only God, ●nd not of mortal men, ignorant and ●ynde, who, making themselves as Idols, do desire to be followed and ●olden in great admiration: I would 〈◊〉 God that every one would say with Saint john the Baptist, it is meet that jesus Christ be exalted and magnified, ●nd that I be diminished and unknown: ●t is to jesus Christ, to whom we aught ●o sand the poor souls, desirous to find knowledge and justice, and not to your confessions, institutions, catechisms, or commentaries.  
For the rest (brethren) you séem● to complain of the great diversity 〈◊〉 interpretations that many have pronounced upon the words of the Supper, which partly I can not deny, because man desirous to make their church apart, do raise their value or estimation of themselves among their audience, with pretence to celebrated their own names: fr● whence it proceeds, that having but on● truth, and one simple intelligence in th● words of Christ, all such as digref● from the same, to use some strange an new order, do every one bring into th● Church his innovation.  
But I beseech you consider, whether amongst those that receive the tenth Article of the Confession of Auspurge, their b● any diversity of interpretation, to the en● that if you will have all the world (for 〈◊〉 eschewing of the condemnation of your sentence) to follow your confession: you fir● labour to establish an accord amongst you● selves, and then every one will deliberat● upon that he hath to do. For you bein● divided amongst yourselves, 
They of the confession of Auspurge, agreed not amongst themselves upon the words of the supper. Read the book named Antithese of the true & fal● exposition of the tenth Article of the Confession of Auspurge, the Author of the same is Sybran Andreas. Touching the dissension of M. Ylliricus, with Philip Melancthon, and those of the confession of Auspurge, read the epistles of Melancthon in many places, but chief the Page 452. Also the Acts Synodals imprinted in the year, a thousand, five hundred fifty and nine. Also the answer given to the legate of Saxon by Philip Melancthon.  & of divers opinions, we are ignorant in the part we ●ught to follow to escape your condennation.  
First you know well that Mathias Yl●●ricus, whom I think to be the author ●f your confession, is not of opinion with ●hose that have composed and presented ●he confession of Auspurge, and you and ●e are not ignorant of the contentions, de●ates, and dissensions, which be even till ●his day between him & others: All which I will not here repeat, because my intent is not, to kindle the coals of dissension, but rather to quench them, I will ●ot bring to light the faults of others, ●ut rather cover & hide them, albeit it is ●asie for every man to see, both how things have passed, and how they are now used, and that by Books that are printed.  
Touching the breaking and bruising of bread, you see I am sure, that in this ●owne of Antwerp, the Ministers be not of accord. I leave apart the truth of the Question, which you call indifferent, notwithstanding that the institution 〈◊〉 the Lord beareth by manifest words the breaking of the bread. S. Paul calls that holy Supper the breaking of bread which also all the ancient church do approve. And for my part, I am of opinion that in the ceremony of the holy Supper, the breaking of bread ought to b● observed, as signifying and assuring t● us that jesus Christ was offered & broken for us: for the rest, as when Chris● celebrated the supper, whether the bread he had then between his hands, 
Seek the confession. K. 10. &. 11.  was grea● or little, I leave the decision of that question to Monsieur Mathias Yllyricus, wh● saith that jesus Christ in the Supper broke the bread, because the cakes wer● too great, and he had not made provision of little waffernes as we use, so that necessity forced him to break the bread without having intent to teach us anya thing by the breaking of the bread.  
The Churches of the most noble Prince elector and County Palatine, receive the confession of A●spurge, and yet in your Catechism you teach that the unfaithful and unworthy do not eat● the body of Christ in the Sacrament, the which is against your article, and cōse●●●tly against the confession of Auspurge.  
The Divines of the renowned prince of Hess● have received the confession of Auspurge, and yet Andreas Hyperius doctor of the university of Marpurge● belonging to the said Prince, rece●yued the Confession presented by the Strangers out of the town of Wesell, against which confession Heshussius his companions and yours, have raised many debates, to banish from the country such as followed the said confession, the same arguing manifestly, that you and your companions be not of accord with the churches of the said Prince.  
joannes Pimeerus; a man learned, and no less devout, as you know, albeit be received the confession of Auspurge, writ notwithstanding, a book against the said Heshussius, refuting the opinions of the Supper, and other things, the which Heshussius nameth himself to be of the confession of Auspurge, and your adherent and confederate to maintain this dissension.  
In the year 1565. the right noble Prince elect of Saxon, presented to the university of Wittenberg, the writings of Ireneius and james Andreas, as upon meaning to examine them touching their opinion of the supper, where unto the university answered, that the sai● ●enrius and Andreas, used in this matter di●●●s and sundry orders of speech, both now, dangerous & altogether unknown to the ancient Church, that is to say, that the humanity of Christ was dispersed into every place▪ that the humanity of Christ was Creator of all things, that james Andreas confounded the communication of languages or properties in the person of Christ, and that they shared that the university of Tubinga & the church of Wittenberg were troubled with these innovations of doctrine, exhorting them to cease from such disputations, with contentment only to believe that the words of Christ be true, when he saith, this is my body. Now my brethren, what part I pray you should we follow, seeing both the one and the other be of the confession of Auspurge?  
Paul Eberus denieth expressly, that the unworthy eat the flesh of Christ, who being of the confession of Auspurge, doth neither agree with you, nor yet with Brentius, who maintaineth, that judas (in the Supper) did as well receive the body of Christ, as S. john, or S. Peter.  
The eight article of the confession of Auspurge doth teach, that the unfaithful are not members of the church, and therefore receive not but the outward signs of the Supper. So that when you lay that the unworthy receive the body of Christ, you are there contrary to your own proper confession. I pray you what conjunction is there between light and darkness? What acquaintance between jesus Christ and belial? Not, let us rather remember and retain that which the Prophet saith, that God loveth not the wicked nor their wickedness, neither shall the ungodly devil with him.  
Philip Melancthon, author of the confession of Auspurge, in the Apology of the same confession doth teach, that the participation of the body of Christ is received of the faithful by the meditation of his benefits: then to receive Christ, it is not needful to gnaw him or break him with our teeth. Besides, the wicked which have no meditation, nor godly recordation of the benefits of Christ, although they chaw the bread, yet can they not receive Christ by the saying of the same Author, to whom your doctrine is contrary in this point.  
Martin Luther hath been esteemed a good interpreter and understander of the confession of Auspurge, and yet he faith that the very juice and marry of the holy Supper, is to receive an assurance of the remission of our sins by the sacrifice of Christ. Those than that say, that the unfaithful and unworthy receive the body of Christ, which is the juice and marrow of the sacrament, be contrary to the said doctor: and by consequent, to the confession of Auspurge, the which you do in you● Article.  
The Duke of Wittenberg, willeth and meaneth that his confession agree with that of Auspurge, and yet the article of the Supper in his confession is interpreted by the words of Ezechiell, saying this Quarey or tile is the town of jerusalem. etc. That is to say, doth signify or mean the town of jerusalem. etc. Who then will not receive this place in the interpretation of the Supper, disagreeth with the confession of the said Prince, and by consequent, with that of Auspurge, amongst whom is Kemnitius, who rejects wholly this place in the matter of the Sacraments.  
Touching this word (unworthy) and who aught to be called so, you be not of accord: for Heshussius your companion, with large arguments goeth about to prove that the faithful cannot any way be called unworthy. Kemmitius (in the contrary) maintaineth that the place of S. Paul treating of the unworthiness of such as receive the Supper, aught to be understanded and interpreted by the other place of the Gospel, where the Cer●●uriō saith that he is not worthy that I●sus Christ enter into his house, as the ancient doctors have interpreted it. Whic● of these shall we believe, seeing they be 〈◊〉 contrary opinion, and yet both the o● and other followers of the confession o● Auspurge?  
The xiii. Article of the Confession o● Auspurge, teacheth that the lawful vs● of the Sacrament demandeth necessarily Faith, without which use, the Sacrament is no Sacrament. Those than whic● have not faith in the administration o● your Supper, have not also, neither Sacrament nor body of Christ, and therefore the Communion that the unworthy do● make, resistes your own confession.  
The xxj. Article of the confession 〈◊〉 Auspurge saith, that for the difference 〈◊〉 ceremonies and traditions of men, a m● aught not to accuse the other Churches and much less condemn them of erro● nor call them adversaries, who are of contrary opinion: And yet you (my brethren) call the other Ministers of thy Church, adversaries, enemies, and people cut off from your company, because they do not bless at the altar the bread ●efore they do distribute it, with observation of other ceremonies that are of custom in your Supper.  
Touching this word (with) when you say the body of Christ is received with the bread, you are not of accord: for certain of your confession affirm that Christ is enclosed within the bred, others, upon the bread, others, as the fire within the hot water, others, as the fire within the burning iron, others, as the grange or house within the letters or words of contract: in effect, who would recite all the similitudes & interpretations which they of the confession of Auspurge, have made upon the words of the supper, and all to maintain the doctrine of the presence of Christ, linked with the exterior ●lements, should found the discourse long, and the matter of small purpose. In the end, john Alasco, superintendant of the Church of London, being in the Church o● Frankefort, and seeing such dissensions tending rather to dissolve the unity 〈◊〉 the Church, than to redress it, is of opinion, that, that word of the Confession of Auspurge, where Christ is received with the bread, signifieth, that when th● faithful eat the bread in the Supper with their corporal mouth, their spirit with the mouth of Faith receives jesus Christ, which is on the right hand● of GOD. And such interpretation o● this word (with) was received of th● Senate of the town of Frankefort, as a declaration agreeing with the confession of Auspurge, whereby the poor strangers which are withdrawn thither, liue● in peace and quiet, until by reason of other quarrels, this Question was eftsoons renewed, by which mean they become in effect the cause of the dissipation of so flourishing a Church. There be also amongst you that say, that the body o● Christ is present in the Supper, as Iesu● crucified, was present to the eyes of th● Galathians, and as the day of Christ wa● present to Abraham: and yet are they received into the company of these which maintain the Confession of Auspurge. And because Heshussius, being at the university of Hidelbergh, made himself enemy to this interpretation, and troubled the Church with debates and questions: it is said he was banished from the said university, like as divers have already put in writing many things belonging to this dissension, and others which we have mentioned.  
Behold (brethren) one chief occasion much hindering many men to embrace the true religion, and to bring themselves into your assembly, as seeing amongst you so great diversity of opinions. And for your parts, touching the matter of the Sacraments, you pursue them so eagerly, so sharply, and with such bitterness and stomach, that the very blind themselves discern in you, more desire to obtain victory, than zeal of God to instruct your ignorant brother. For when we have a direct will towards our neighbour, with a lively touch of compassion of his ignorance, and have a Christian desire to manifest unto him the truth, we do not proceed by injuries, excommunications, nor condemnations, the same being in deed the very effects and motions of a contentious and arrogant spirit, with a mind full of felony. But of the contrary, we use sweet and soft words of inducement, with persuasions of modesty, as knowing assuredly, that man is a kind of creature so fierce of stomach, as he is not to be qualified otherwise than by gentle admonishment, and specially in the case and question of his religion, which having her true foundation in the bottom of his heart, it is impossible to plant persuasions of religion afore we have overcome & gained that place with gentle allurements, and then with fruit, to plant there the doctrine of faith. Besides also, you labour us greatly to enter into disputation in this Church upon the point of the supper, which we will not refuse, so that it may be done in good order, and with the consent of the state: we would also that you agree first amongst yourselves, to the end we might know what part to maintain: Wherein albeit I cannot but fear, that your intent was rather to search matter of triumph without victory, with occasion to send of your books to the next fair of Frankefort, than of a zeal & pur● affection to pacify this afflicted Church: toward which God grant us the zeal of his glory. And I pray you, of what purpose would it be to us upon the disputation to agree with you: seeing that by such means, we should fall into the evil will of a great part of the Princes Protestants of Germany, who abhor already the opinions you have uttered of the person of Christ to be in the presence of the Supper? by the same mean also, we should make ourselves companions and adherents to Yllyricus, your superintendant, or author of your confession, who is hated of the most noble Churches and universities of Germany, and chiefly in Wittenberg, who hath been the mother nurse of the first Protestants. These things considered, I see neither order to dispute, nor reason to come to accord with him & his adherents.  
The second point, wherein I requested Mathias Illyricus and you, to take some pains, was, in the doctrine of mortification, a thing most necessary for this lamentable time, wherein we see so many Epicures, so many Libertines, so many Atheists, and people abandoned to all filthiness and dissolution: of which so principal a matter you touch not one word in all your confession, but rather with your unbridled order of proceeding, show to the people great example of immortification. By the which, those that have judgement in spiritual things, may see that your doctrine and Scripture is not a doctrine taught by the spirit of God, and received in his school: but rather certain texts and propositions gathered out of the papers and Books of others, who (peradventure) have proved better than we, that which they have taught and left in writing.  
The last part of my request to M. Illiricus, was, to exhort you to entertain a charitable and loving unity, to the end all the church might be edified, as well by the one as the other, which he hath done quite contrary in your confession, as witnesseth the words of the xvij. article in this sort: Quod adversariorum coena impie celebetur. Si quis hactenus dubitavit, utra sen●entia sit verior in sacramentaria controversia, ●lli sanè vel ex solis ipsorum agendis ac formuli● sacra communionis, & ipsa praxi coena statue●e haud difficulter poterit. Tantis enim corru●ptelis, sacrilegijs, in tam sacrosanctis mysterijs ●assantur, ut citra horrorem ac tremorem eas ●ophanationes, pia mens cognoscere non possit. ●as igitur vastationes ac violationes tanti mysterij hic breviter exponemus, ut sibi pusilli Christi cavere à tantis piaculis & ira Dei poss●nt. Multis ergo modis eorum liturgia impiè ●●ragitur. That is to say: If any by the things aforesaid, be yet in doubt, not knowing which is the truest opinion in the matter of the Sacraments, he may easily be certified of a truth in beholding their actions and ceremonies in the celebration of the Communion: 
A sharp point of M. Yllyricus in his confession.  for there be so many corruptions and sacrileges in so holy mysteries, that a Christian mind cannot behold such profanations without horror and fear. We will then declare briefly in this Epistle, the destructions and violations that are committed in so great a mystery, to the end the little ones of Christ may stand upon their guard against such execrable crimes, but specially against the ire of God. Their ceremony of the Supper (that is to say, 
The preachers of the confession of Auspurge accuse the other ministers.  of the sacramentaries as you call them) is celebrated with impiety in many sorts. First you say, that we make no benediction upon the bread. Secondly, in that, that when we give the bread, we exhort those that receive it, to have remembrance of jesus Christ broken, offered, and sacrificed for our reconciliation to the heavenly father, and satisfaction of our sins with the divine justice. Thirdly, because that in this, we seek to be followers of jesus Christ, who celebrating the supper, said to his disciples: Take and eat. etc. Fourthly, you accuse us in that we forget in the Supper the words of consecration. Fiftly, for that we pronounce not the words of consecration, to the end the bread may perceive our voice, and so understand the word of God, and so be converted into the body of Christ. sixthly, you accuse us, because we persuade the assistants, not to settle their eyes upon the consideration of the visible & exterior elements, but rather raise our minds & consideration to jesus Christ, the true heavenly bread for the nurture of our souls, who being already immortal, is glorified upon the right hand of the Father. The seventh impiety which you say we commit, is, That we tell the assistants that they take the bread and wine in remembrance of jesus Christ. In the eight, you say we fail, in that we use the words of Christ, saying: Take and eat, and have remembrance of jesus Christ employed for you, wherein according to your scoffs of custom and poetical sleights, you make us like to the Beguiars and Beguines, when they feed in their repasts. The Lord pardon you such orders of teaching to your neighbours, and reveal unto you the modest gravity which he demands in those that profess themselves pastors of the sheep, and pronouncers of the Gospel. Ninthlye, you blame us in that we do not counterfeit jesus Christ as the Priests of the Papists do, as observing not point by point, and word by word, the ceremonies that he made, and speak not in the same order the words which he pronounced. Your tenth and last accusation is, in that (as you say) we rob deceitfully the supper of the words of consecration, by mean whereof the body of Christ aught to come thither, and yet we say to the assistants that they receive the body of Christ.  
Behold (dear brethren) one part of the accusations wherewith you have charged us touching the matter of the Supper, whereunto I will not answer, as being things so vain & of so small importance, that there is none participating with either piety or godliness, which accounted not the time lost, or at lest evil employed in the debate of such things, for as the Lord hath made us once to understand (by his grace) what it is to receive Christ, and that we have felt the fruits of his presence, so all your accusations and Arguments of persuasions to the contrary, are but superfluous. And therefore in place to make you answer, and fall into the fault which I see in many, who do nothing in all the time of their life, but dispute and debate, I will pray to that good God, to give us all a grace of participation with his light, which chaseth away all darkness of error and ignorance.  
I pray you what fruit can proceed in writing a new book of the questions and differences, that these xxx years have been so sharply argued, and yet without profit. Would it be any other thing than in causing to be reprinted sundry repetitions, to fill the fairs of Frankeforte and set the bookeprinters on work? A vanity most great, and yet followed of many men of knowledge, who, desirous by these means to borrow themselves an estimation, wish that the world knew that they have such a facility to compose books, that in one evening after supper, they can writ as many quires, as may suffice a speedy Printer to imprint in a week. Considering (alas) not at all, that the devotion of a christian consists not in words, nor in the multitude of papers and books, but in the true fear of God, accompanied with lively faith and careful mortification, with study, by all our possible means to preserve the bond & league of charity one to another, giving the world to know, by our life and examples, that our confession is the better.  
I could have wished (dear brethren) that where in your confession, you have disgorged so many injuries at your pleasure, against such as desire your wealth and honour, at the lest that you had given a show of a christian modesty. But it seemeth that you would make this your uncharitable dealing an evident witness & proof of the hate and evil will you bear against your neighbours, & that without any just occasion in them, calling them adversaries and enemies, profaners of the Supper of the Lord, & darkening with corruption the words of S. Paul. You call them sacramentaries, people that know not what meaneth the ascension of Christ, what is his right hand, nor what is glorification of the humanity of the Lord, with other like things.  
Let us leave, let us leave (good brethren) such manner of disputation, and let us forget to maintain our own interpretation: yea let us search the edification of the church of Christ, and not our own glory. Let us study to lead men by our preachings to jesus Christ our Sovereign doctor, and not to follow neither the confession of Auspurge, the Catechism of Martin, nor the interpretations of john nor Peter. Let us make it known to all the princes and potentates of Germany, that all those questions be banished, and we desire to live in reconciliation and friendship: And let not the weak have occasion to say, that we serve most as matches and bellowss, to kindle the hearts of such personages, to make them show themselves enemies of those who confess one self Gospel of Christ with them.  
Truly the Doctors, Pastors, and Ministers of the Gospel, aught to be such now, as by word and writing, to become suitors to the Princes Protestants, to take into their protection, and under their wings, the churches which the Lord hath stirred up in these low Countries, and that they may become humble intercessoures to the king of Spain, our sovereign Magistrate, for pity over his poor and most loyal subjects, who without any offence unto the Majesty of their Prince be persecuted, murdered, afflicted as seditious and rebels, and handled with more cruelty than may be believed but of such as have seen it.  
In the mean while, we triumph in the Pulpit with béestowing here and there, captious invectives, calling some Caluinists, some Sacramentaries, some seditious and rebels, breakers of Images with other like. We send our confessions stuffed with Injurious matters, debates, and quarrels, to the Princes of Almaigne, to the end they may see what valiant champions we are on this side. And how (at the lest) the Confession of Auspurge triumpheth in the town of Antwerp by our means. In the which mean while, the glory of jesus Christ is buried, or altogether forgotten, and we have so hardened our hearts, that the afflictions of our brethren and neighbours do not touch us at all, but we hear them reckoned, and reckon them ourselves with scoffs and mockery, thinking to escape better cheap, because we are covered with the confession of Auspurge.  
Not no (brethren) it can not be so, for God knoweth how and where to found us, though it be in the bottom of the sea: he hath his arms so long, that he is able to draw us from the lap of the greatest monarchs of the earth. And therefore let us not put our trust in the strength of the flesh, but rather let us march with all fear afore GOD, and search only his glory. And in place to make factions and separations of the Church, let us go with one courage and heart to batter the kingdom of Satan, with the superstitions and Idolatries brought into our Christian religion by him and his supposts. 
We aught so to preach and write against the abuse of the Papists with a Christian modesty.  Let us make war against vices, and not against men, which be the creatures of God (be they Papists or other) discovering so the abuses, as neither the abusers nor they that be abused think, that we cry out against them rather by injurious malice, than for a zeal we have to draw them to one estate.  
Of what purpose is it to us to fill our Books and writings with injuries against the Pope, Cardinals, Bishops, Priests, and Monks, and to study for exquisite words and infamous epithets to breath upon them in the pulpit? Are we so forgetful that we remember not what we have been ourselves? Let us bear in mind, that there have not passed many years since we were in the same pit and quagmier plunged up to the chin, yea even to the top of our heads, from whence, if the Lord of his goodness have drawn us, bestowing the treasures of his mercy upon us, followeth it therefore that we should either exclaim or cry out against such as unhappily remain yet in the place, from whence we are come? Were it not better to offer than our hand to help to pull them out of the pit, and to exhort them gently to acknowledge the miserable estate, wherein they are? for it is impossible ever to gain their hearts by the way we take, because man will be in liberty touching his belief and religion: and the more he shall be resisted, the more eager will he be found in the pursuit of that that is defended unto him: employing his body and goods, with life and all (if niede be) to preserve his liberty in these points, and lastly will esteem those as his sworn enemies, who by any other means (than gentleness) will seek to spoil him of this liberty.  
To this (brethren) you may answer me, that the tyranny of the papists is so abominable, that there is no heart possessed with any Religion, 
The tyranny of the Papists upon the spirituality & temporality.  whose patience may endure so intolerable a yoke into the church of God, seeing they are not contented to bury the benefits of jesus Christ, to rob and usurp his dignity, to make themselves merchants of his blood and redemption, to beguile and seduce the poor people and their consciences sending souls to hell, in place to draw them out of purgatory, and lastly as a full of their tyranny have subdued and put under their feet the Monarches, Emperors, Kings, Princes, and Magistrates of the earth, forcing them to an humility upon their feet: they have usurped signiories and principalities by violence and effusion of man's blood, to t●● end to make themselves princes and great Lords and their children, nephews, and allies, having attired themselves gorgeously with stolen feathers, like to Esop's crow: and where afore they were so simple, that they had scarcely wherewith to fill their bellies, now some of them are become Princes, some Dukes, Earls, Marquesses: others triumph at their pleasure, devouring the goods of other men: all which is tolerable with them, because that the Pope their father hath put them in possession of such wealth injustly usurped.  
And if any one (kindled with the grace of our Lord) be privy to such abuses, and goeth about to discover them to the people, incontinent the Popes, their Parents and Allies, with open mouth do call such Preachers Heretics, Apostates, banished Strangers, and people unworthy of relief in a Common state, and will enter forthwith into devise and travail, and that with all diligence, to commit them either to the fire and faggots, or otherwise to extirp them quite from the earth: because they fear that the preachers of truth, discovering their pot of roses (as the proverb saith) and that the world understanding their tyrannies, every one will withdraw and take away his feather rightly belonging to him: and so in the end, the Crow will eftsoons become a crow, and this joily fellow doth return to his first beggarly estate.  
Hereunto I answer and say, (good brethren) that you have great reason, and I would in GOD the stones had mouths to manifest such abuses. But yet there is necessary to our side a sober observation of modesty in the words we use to speak: 
The cause why the papists and ●heir allies ●ake war against the Gospel.  for my part, I doubt not at all, that the diligence of the Popes, Cardinals, with their parents and Allies, is not rather to maintain their usurped estates, than the glory and zeal of God: for if they had any religion, they would show it in their life and conversation. But (alas) all the world seeth that the greatest zealors and defenders of the Papists, show almost no fear of God: and the Popes themselves, deride with open throat our saviour Christ, according to the example of one that died not long since, who having left behind him many lordships to his children and nephews, usurped by tyranny, said (in sort of railing or mad scoffing) that this fable of jesus Christ, had greatly profited many houses, who of shifting roisters and disordered people were become possessors of large revenues. Mark this blasphemy, consider what religion this holy S. Peter and vicar of Christ had in his heart, who notwithstanding used his times and occasions so conveniently, as he forgot nothing that concerned his profit. But my hope is in God, that he will destroy that Babylon, and the tyrant Nembroth, that defendeth her, his parents and Allies, who to preserve their usurpations, raise war against the children of GOD, and murder them.  
Expecting (dear brethren) this horrible judgement and most assured punishment that will fall upon them, let us use patience in the wrong they offer us: If they call us heretics, because we will not follow the faith of their Popes, but embrace that which Christ hath taught us. Let us esteem ourselves happy, if they call us Apostates, because we be come forth, or rather the Lord hath wonderfully delivered us from the Idolatries and superstitions of the Papists. Let us account ourselves nevertheless happy: for my part, I protest afore the Lord, that it is to me a title and surname of glory and dignity, to be called Apostate of the Pope and the antichrist of Rome. If they call us banished from our country, let us rather rejoice than discomfort, knowing that God hath not banished us from his grace, neither is it Christ that hath thrown us out of his spiritual kingdom: but it is the inquisitors, who would either have banished or burned us per effigiem, in spending their rage upon the straw and papers, because they could not execute it upon the flesh and bones of the members of jesus Christ. Let us give thanks to god in that such banishments and persecutions proceed not to us as being guilty either of theft, murder, or treason to our Prince and magistrate, nor attainted of any other offence worthy of punishment, but because we search the health of our souls in the simple and pure word of God.  
If they call us strangers, let us remember that the heavenly father, 
The children of God are never out of their own country.  which hath advowed us for his children, is lord of Heaven and Earth. And into what part so ever we shall go, we be in the country of our father, we be his proper inheritance, as the Prophet sayeth in the Psalm. 7. That the righteous shall dwell in the Earth, and be lawful possessors of the same. Let us comfort ourselves in this, that neither our running out of the country, nor our absence from the land of our birth, hath been moved by any usurpation of the possessions or goods of other: but only to give place to persecutions. Such fleeing away is not shameful, but rather honourable, seeing we are companions of our head and redeemer jesus Christ, who from his childhood was a stranger in the countries of the Egyptians, showing the persecutions of Herode.  
If our persecutors do curse us, let us bless them, if they search or seek our death, let us pray for their life: And when there shall come question to discover their abuses, tyrannies, and extortions, let us use it with sobriety, modesty, and gravity, that it may appear even to themselves, that we are not led by any malice against their persons, but of a spiritual zeal to the glory of God, the advancement of the kingdom of Christ, chief of the church, and to the health of the souls of the poor and simple people beguiled, and seduced even until now, by the preachers of dreams and fables, who under the colour of jesus Christ, have martyred his church: and being in deed very ravening Wolves, do name themselves pastors and shepherd's, of the troop of God. lastly, let us endeavour to live in peace one with an other, whether they be of the Romish religion, or reformed church, praying always to the Lord that he will lighten us in our ignorances, which we aught to show to every one with all modesty and gentleness, according to the example of our master and Redeemer jesus, 
john. 3.  who hath not disdained to receive gently, and teach mildly his very enemies persecuting him daily, 
Luke. 7.  and making conjurations to take from him his life. Let us remember that being even upon the cross, pinched with the extreme pangs of death, not minding his own pains, he had remembrance of his enemies, with prayer to his heavenly Father, to pardon their offences: let us imitate the Lord our creator, whose mercy and goodness are so plentiful, that he maketh his Sun shine both upon the good and the evil. Let us not use regard, that this man hath such an ignorance, nor that man will receive any article of our confession. Let us love all, help all, embrace all, and support the ignorances and infirmities of all. For better were it that we failed in this point (if it be a fault at all) than to make us judges of the conscience of an other, and give out sentence of condemnation against those that agreed not with us.  
For end (dear brethren) I beseech you take in good part this my Epistle or Letter, moving no otherwise than of an affectioned heart towards you, whereof the Lord is my witness, and I assure it in mine own conscience: and let it not (I pray you) be an occasion to you to writ Books nor Pamphlets, ●eing I have no meaning to enter into defiance, or war with the pen, neither doth the time serve for it, but rather of need to us all to apply ourselves to better things, and let us labour to increase our knowledge in that which we want to be doctors of the Gospel: for the acknowledging of our ignorance ought rather to incense us to a will to learn, than to make ourselves inquisitors and censors of the Faith of others, with employing the time to fill books and papers, with questions altogether impertinent to edification.  
I humbly beseech the sovereign majesty of our good God and heavenly father, that it will please him to furnish your judgements and understandings with the knowledge of his holy wor●●, to the end that by the mean of your preachings, your audience may learn a true faith, an assured hope in jesus Christ, and a careful mortification of the old Adam, and that the same Lord, so renew your hearts and inflame your wills in the affection of charity towards your neighbours, that from henceforth, we, being joined with you, and you with us, in we live in peace, and tranquillity of body and spirit in the assembly of our Lord jesus sovereign pastor of our souls, who, having bought us by the inestimable price of his obedience, and blood most precious, it may also please him to guard us against all dissensions, & make us live in the unity of himself, until, that being spoiled of this corruption, we may perfectly rejoice in the conjunction of him and the eternal glory promised us by his mean, of the which in his own person, the rather to make us inheritors thereof, he hath already taken possession, sitting on the right hand of God with all power in heaven and earth. To whom be all glory and empire for ever. Amen.  
In the town of Antwerp two of januarie, 1567. Your affectioned brother in jesus Christ, and humble companion in the work of God, Anthony de Corro, of Seville.   

¶ To the Church of Antwerp.  
THis only (dear brethren) was intended by this Epistle, to impart it by conference with the Preachers of the Church, naming themselves of the confession of Auspurge, without meaning to communicate it by publication, albeit because divers written copies are comen into the hands of sundry and several persons, I thought it to better purpose to spread abroad and deliver it in print, than to suffer it to be argued in secret, lest the same might move cause of sinister judgement against the simple and sincere integrity of my meaning, wherein as the labour was peculiar in myself, without the interview or counsel of any, so if it include any matter to edify or confirm your consciences, it may please you to be thankful to the Lord, as author of all goodness. And for the errors, I beseech you let them he laid wholly upon me, as upon a man, who living yet in the peregrination to our heavenly country, where (we shall have perfect knowledge) may err and fail in many things. For we know that we are travailers & iorneymen in this body, 
2. Cor. 4.  we are absent from the Lord, and walk by faith, and not by view. For end, I wipe my hands afore God & you all, of any intent either to redarguate or confute the articles presented by those that call themselves of the Confession of Auspurge, but rather to let than see upon what small causes they have formed great quarrels, maintaining dissension for a thing of small importance, and forbear to deal in matters more necessary. Seeing also (good brethren) that upon the impression there remained certain leaves void & unfurnished of matter, I thought it not out of purpose to fill them with certain places of holy Scripture, persuading the faithful to acts of Charity, with brotherly unity one to another, yea not to forbear to love our proper enemies, and such as pursue us with persecution: a virtue at this day most important and necessary, the rather for that Satan employeth a wonderful diligence to sow seeds of dissension and quarrels with special endeavour & strange means to corrupt the league of charity left unto us by Christ of such commendation: and all this under a pretence of diversity in religion, wherein as we aught to stand upon our guard against the subtleties and policies of the devil, so assuredly, God hath not left us either licence or liberty once to think that it is lawful for us to hate any man, in respect to maintain our religion, seeing we are expressly enjoined by the words of the same, to love such as despise us, and pray for those that persecute our bodies and doings. But alas, we are slipped into a time so miserable, and infected with such corruption & blindness, that in the maintaining of the integrity of our faith, we become prejudicial to the league of charity, with a negligent care of the virtue of the same. For my part I allow justly such diligence as is used in the purgation of abuses & errors, to the end our holy faith and Religion may the rather be purified, and remain without spot: albeit I wish a precise observation of Christian charity, lest in making war against the heretics of our faith, we become not heretics against charity. For which cause, and to the end that every one be privy to the bond and obligation which God in this purpose, demands at our hands, I have here collected out of the divine word certain special texts importing our charitable duties & office unto our neighbour, desiring you (dear brethren) to construe in the best my intent, tending simply and altogether to refute those Fables, dreams, and errors, which I see sundry with no small diligence, labour to support and maintain in the Church of Christ, wishing they participated rather with a spirit of humility and mildness in the correction of the opinions of others, than to strive to become inquisitors of other men's faith, and much less to enter into sentence of judgement against such as refuse their interpretations, until they be assured by the spirit of god, that such opinions are directly against the heavenly word, & that we have witness in our conscience, that God calleth us to do it, for them he himself will clothe us with the affection of his Apostle, who to gain and reduce his brethren, would not stick almost to abandon his proper health: 
Rom. 9  even so when we feel such a zeal move in us, even then also shall we prove in ourselves, that God will bless our enterprises. Let us than embrace peace, & entertain mutual accord, seeing that as there is nothing that levyeth a more sharp war within us, than our own discords, disdains, & partialities: so, of the contrary, if we march under the ensign of charity, supporting one another in our infirmities, it shall be most hard either to break our array, or put us to flight: 
Eccle. 4.  For as Solomon saith: the accord of three strings is very hard to break. My little children I am yet for a little time with you, 
john. 13.  you shall search me, but as I said to the jews, that whither I go, they could not come, I say also the same unto you now giving you this new commandment, that you love one another (as I say) I have loved you, to the end also that you love one another. By this all men shall know, that you are my disciples, if you love one another. That is the principal mark of our christianity, all others that we may invent, may be followed of the hypocrites, but this is inimitable, because it is peculiar only to the regenerate, and those that be renewed by the spirit of god.  
Be you desirous of the most excellent gifts, 
Cor. 12. & 13.  & I will show you a way yet more excellent. If I speak the languages of men and Angels, and have not charity, I am as the metal that sounds, or Cymbal that tinks. And if I have the gift of prophecy, and know all secrets, and every science, & if I had such faith as I might transport the mountains and have not charity, I am nothing: if I distribute all my goods to the relief of the poor, & deliver my body to be burned, and have not charity, it profiteth me nothing: Charity is not easily incenied to anger, but she is mild. Charity is not envious. Charity is not insolent, she swelleth not with anger, she doth not use herself dishonestly, she searcheth not her profit, she is not despiteful, she thinks no evil: She taketh no pleasure in injustice, but rejoiceth in the truth: she endureth all, believeth all, hopeth for all, and suffereth all: Charity never falleth. And a little after he saith: These three things remain, Faith, hope, and charity: whereof the greatest is charity. Those be the effects of Christian charity, which is neither vain opinion nor courtesy in outward show, but rather a virtue bringing forth wonderful fruits.  

1. Tessa. 4.  Touching brotherly Charity, there is no great need I writ to you thereof, seeing you are taught of God to love one another, for even so you do towards all your brethren which be in Macedon. Brethrens, we exhort you to surmount more & more with diligence to live peaceably: If the unction of the spirit of God have not yet taught you to love your neighbours, let us fear that our doctrine is not rather learned of men, than in the school of God.  

●. john. 2. & 3  He that saith he is in the light, and hateth his brother, is in darkness to this hour: who loveth his brother, remaineth in the light, and falleth not: but he that hateth his brother, walketh in darkness, and knoweth not whither he goeth, for the darkness hath blinded his eyes. By this are manifested the children of God, and the children of the devil. Who soever doth not justice, and loveth not his brother is not of God: for this is it you have heard preached from the beginning, that we love one another, not as Cain, which was called wicked, and killed his brother: & for what cause did he kill him? for that his works were wicked: and his brothers were just: Brethrens marvel not if your brother hate you: in that we love our brethren, we know we are transferred from death to life: who loveth not his brother, dwelleth in death: who hateth his brother, is a murderer. And you know that no murderer hath eternal life remaining within him: by this we know his charity, that he hath given his life for us, we aught also to hazard our lives for our brethren. And this is a most certain and ample explication of the mark of our christianity which may serve as a touchstone to assure us of our adoption.  

●●●uer. 10. Verse. 12.  Hate maketh quarrels, but charity covereth all grudges. This witness doth teach us that the root of dissensions and debates, is the default of christian charity, which doth not only cover outward sins, but also the ignorances of the understanding.  

Ibidem. 15. Verse. 17. & 18.  The furious man moveth contention, but the patient man appeaseth quarrel: this is a looking glass wherein we may behold the troublesome minds of our time, who upon small causes will stir up strange quarrels and debates.  

●. john.  Well-beloved, let us love one another, for charity is of God, and who loveth, is borne of God, and knoweth God, and he that loveth not, knoweth not God, for God is charity. In this is manifested the charity of God towards us, that he hath sent his only son into the world, to th'end we may live by him. In this is charity, not that we have loved god, but because he hath loved us, & sent his son to be the appointment for our sins: Well-beloved, if God have so loved us, we aught also to love one an other. Never any man hath seen God. If we love one another, God dwelleth in us, & his charity is accomplished in us: by this we know that we devil in him, & he in us, that he hath given us of his holy spirit. And a little after: If any say, that he loveth God, & hateth his brother, he is a liar: for if he love not his brother whom he seeth, how can he love God whom he seeth not? And we have this commandment of him, that he that loveth God, loveth also his brother: this text hath no need of interpretation, but rather of proof & examination wherein let every man sound and prove his heart whether these words be with him or against him.  
Thou shalt not see the ox or sheep of thy brother strayed out of the way, 
Levit. 22.  & hide thee from them, but thou shalt bring them again to thy brother. And if thy brother be not thy neighbour, & thou know him not, then shalt thou lead them within thy house, & suffer them to remain with thee until thy brother demand them, & then thou shalt restore them to him: thou shalt do in like manner to his Ass, to his garments, & all the lost things of thy brother, which he hath lost & thou found, neither must thou hide them: thou shalt not see the Ass or ox of thy brother fallen in the way, & hide thee from them, but thou shalt help to lift them up with him. If the Lord command that our charity be showed in the lifting up of beasts, let us consider with stronger reason, that his majesty would that we have care of the souls of our brethren and neighbours: whom if we see strayed from the way of truth, let us labour to reduce them: if they be fallen into the pit of error, let us offer them our hands rather than to pronounce sentence of condemnation, & pursue them even unto death.  

Texts of the divine word, exhorting us to love our enemies, and pray for such as persecute you.  

Levi. 19  THou shalt not walk as a detractor amongst the people, thou shalt not dress thyself against the blood of thy neighbour, for I am the Lord: Thou shalt not hate thy brother in thy heart, correct thy neighbour, & suffer no sin upon him: Thou shalt not revenge nor keep malice against the children of thy people: but thou shalt love thy neighbour as thyself: for I am the Lord.  
You have heard that it hath been said, 
Math. 5.  thou shalt love thy neighbour, & hate thy enemy. But I say unto you: love your enemies, bless those which curse you, do good to such as hate you, & pray for those that run upon you to persecute you, to the end you be the children of your father that is in heaven: for he maketh his sun shine upon the good and evil, and sends rain upon the just and injust: For if ye love those that love you, what reward have you therefore? The Pagans do not they the like also? And if you embrace only your brethren, what do you more? Do not the pagans also the like? Be you perfect as your father is perfect that is heaven.  
Do not tender to any evil for evil: 
Rom. 12.  procure honest things afore all men: And if it may be, at jest as much as in in you, have peace with all men. Do not revenge (well-beloved) but give place to anger, for it is written: To me belongeth vengeance, saith the Lord, and I will give it: if then thy enemy be hungry, give him to eat, if he have thirst, give him to drink: for in this doing, thou shalt assemble coals of fire upon his head. Be not overcome with evil, but surmount the evil by the good.  

Rom. 13.  Own nothing to any man, if not that you love one another: for who loveth an other, hath accomplished the law, which saith, Thou shalt not commit adultery: thou shalt not kill, thou shalt bear no false witness: thou shalt not covet, etc. And if there be any other commandment, it is in effect comprehended in this word, Thou shalt love thy neighbour as thyself. Truly if we had this stone of foundation of brotherly charity in the buildings of our life, traffics & contracts with our neighbours, all the parts of this spiritual house which God hath given us in charge, should be well ordered & couched.  

john. 13.  After the Lord had washed their feet, & taken again his garment, and that he was set again at the table, he said unto them: Know you what I have done unto you? you call me Lord and master, and you say well, for so I am: if then I that am Lord and master have washed your feet, you aught also to wash one another's feet. For I have given you example, that even as I have done, you may also do. Why have not we remembrance of this holy ceremony when we celebrated the supper of Christ, seeing that he himself hath prepared the hearts of his disciples with this admonition, afore he showed or did institute the sacrament of their conjunction with him, giving them to understand that he is not worthy to receive jesus Christ, which doth not apply his heart to wash the feet of his brethren?  
I speak truth in Christ, I lie not, 
Rome 9  my conscience bearing me witness by the holy spirit, that I have great sorrow & continual torment in my heart: for I did desire to be separated with Christ for my brethren which be my parents according to the flesh. When we shall feel our hearts so well touched with the spirit of God, as S. Paul was, let us set upon hardly to correct the errors & opinions of others, and so long as we are fleshly, & guided rather by stomach than spiritual zeal, let us employ our time to pray God for the ignorant.  

Colos. 3.  Let us be then (as chosen vessels of God, holy and well-beloved) clad in the entrails of mercy, humility, gentleness, and of a mind of patience, supporting one another, and pardoning one another if we have quarrel: as jesus Christ hath pardoned you, even so forgive you others: & besides all this, be attired with charity, the very bond of perfection. And let the peace of God govern in your hearts, whereunto you are all called in one body, and be gracious. The word of God dwell fruitfully in you in all wisdom, teaching and warning one another, in Psalms, songs, and spiritual praises with grace, singing with your heart to the Lord, whereby we shall see how far from these rules of charity be they, that in place to edify the Church of Christ, do rather procure her confusion with their debates and questions.   
FINIS.   

IMPRINTED AT LONDON, by Francis Coldocke, and Henry Bynneman. ANNO. 1577.