and determinations oughte tâ— bée of suche force and power wherein they claime vnto themselues as it were by a speciall prerogatiue an authoritie and iurisdiction aboue al Christian princes and Emperours by vertue whereof they might commaund Princes and rob and spoile their subiectes bothe of life and liuing at theyr pleasure howe muche more conuenient wer it to follow the example of Constantine who hauing intelligence of the great quarrells controuersies that were betwixte the Arrians and the Christians did not refer the matter to the aucthoritie of the Pope but by hys owne authoritie called a councell frée for euery man to resorte vnto and sate himselfe meane betwixte two parts as an equall indifferent iudge and arbitratour betwixt them when he had caste all the voices senteÌ„ces of euery particular maÌ„ into one barrell hée set theÌ„ on fire declaring himselfe to be chiefe head of the couÌ„cell wheÌ„ the matter had bin long time debated on both sides he found a means to bring al to an vnitie til Sathan began to stur in the same matter so set theÌ„ at variance raised new troubles again But if it be a matter of impossibility or of great difficultie to call a generall couÌ„cell togither yet surely it is the office duty of euery christiaÌ„ prince by some coÌ„uenieÌ„t sufficient asseÌ„bly of his own subiects to procure peace traÌ„quilitie vnto the church by taking away al superstitioÌ„ and idolatry which corrupt the puritie simplicitie of Christian religion and are cause of mucâ— vexation vnquietnesse in the same Anâ— therefore nowe it behoueth all our kingâ— and Princes to followe the good examplâ— of theyr predecessors in employing theiâ— care and study about preseruing and restoring the true worshippe and seruice oâ— God as did diuers Christian Emperors namely Theodosius Iustinianus Charles the great and sundry others whose diligencâ— is singulerly and highlye commended oâ— the auntient Fathers specially of Augustine in the booke of the reproofe of the Donatistes Pope Leo in hys .73 epistle doeth earnestly aduise the Emperor so to esteme of his princely estate and dignitie as coÌ„mitted vnto hym not only for the gouernaunce of Cities by ciuile pollicie but also for the defence and aduauncement of the Churche by ecclesiasticall discipline Gregorye the firste dydde maruellouslye commende the diligence vsed by Ricaredus king of the Gotthes in rooting out the heresie of the Arrians Isidore sometyme Bishoppe of Siuill as Gratian reporteth said that princes shall be plagued in time to come for suffering the Churche to goe â—o ruine which god committed vnto them â—o foster and cherishe as saith the spirite â—f God by the mouth of his holy prophete Esay And there is no maÌ„ that doubteth â—ut that the Pope will doe all that lyeth â—n him to hinder the assemble of prouinciâ—ll counsells Whereby hee doeth manifestly bewray bothe the weakenesse of his â—wne cause the vanitie and corruption of his doctrine and the dispaire he hathe in â—che of both For who knoweth not or hath not hearde tell of the greate comminations which Paule the third sometime thundred partely by letters and partely by his Legates agaynste the Emperoure your Maiesties father of famous memorye onely bycause hée determined to call a Nationall councell of the states of Germany to the intent to reconcile and bring to vnitie the Princes of Germany whose religion and profession we teache maintaine in your Maiesties lowe countries but if the Pope doe truste to the equitie and right of his cause why is he so loath to haue it bearde and debated so fearefull to put it to comprimise and arbitrâ—ment of Princes Why trauaileth he tâ— haue their bookes burned of whome he 〈◊〉 accused For if oure accusations beâ— vaine bée false and fained what causâ— hathe hée to feare them Doubtlesse theâ— woulde fall of themselues wythout any force Forsooth the Pope and his clergy and the Inquisitors perceiue right well that the people whyche in tyme to forâ— haue bin blinde and ignorat haue nowâ— their eies and vnderstandings opened tâ— sée and perceiue their iuggling trickes and moste horrible abuses and thereforâ— they haue no care nor zeale at all of promoting true religion but onely laboureâ— to suppresse oure writings and to stoppe the passage vnto Princes eares that the people cannot haue frée accesse to make their complaint to the soueraigne prince practising all meanes they can deuise to entangle the consciences of men in theyr moste durtie dregges of superstitious ceremonies and treading vnder their féete the moste comfortable Gospell of oure sauiour Christe It maye please your Maiestie therefore to consider and weighe â—hat greate profite can arise to youre â—ealme by these their cruell and horrible â—dictes and proclamations For admitte â—hat youre graces Subiects do embrace â—he Romish religion by force and coertioÌ„ â—urely those that loue true Religion sinâ—erely and from their heartes will suffer all extremitie before they will submit themselues vnder that yoke of Tiranny againe But if you doe still licence the inquisitors to vse their accustomed crueltie towardes them howe déepely shall youre grace heape vengeaunce vppon youre owne heade in suffering so manye of youre Subiectes to perishe for whose cause Almightye God doeth so bountifully blesse all nations and multiplye the fruites thereof infinitelye for their sustentation and nourishement as for their soules they are frée notwythstanding from sense of any of these torments whiche the bodye endureth as maye appeare moste manifestly by that notable saying written in the book of wisedom The soules of the righteous be in the haÌ„ds of the L. ther is no tormeÌ„t that toucheth theÌ„ Verily in the iudgemente of the foolish 〈◊〉 they séeme to dye and their ende is thoughte to be euill and their departure froâ— among vs to be miserable where as 〈◊〉 very déede they are in safetie For thougâ— they be tormented in the sight of men yeâ— great is their hope of immortalitie anâ— for a little punishment suffered here theâ— attaine to merueilous greate benefites 〈◊〉 for God dothe trye them like as golde iâ— tried in the fornace and finding them fiâ— for hym accepteth them as a pure and 〈◊〉 perfecte sacrifice And therefore at suche 〈◊〉 time as god shall take care of them they 〈◊〉 shall shine shall run like sparkes of fire in dry réedes they shal iudge the nations 〈◊〉 gouerne the people and be vnder the perpetuall protection and safegarde of God vppon whom whosoeuer repose theyr truste they shall vnderstande the truthe and of louing affection cleaue vnto hym wyth all faythfulnesse for grace and peace shall happen vnto hys holy ones and hys Electe shall bée hadde in regarde but the wicked and vngodly shall bée punished according to their owne deâ—tes for neglecting the truth and godâ—â—nesse and forsaking the Lorde For they â—at despise wisedome and learning are â—iserable and their hope is vaine theyr â—â—oure loste and their workes fruitlesse â—nd vnprofitable Thus farre that
one also among the reste For it is manifeste and verye apparant that by them there haue bin diuers spies and searchers sent abroade to apprehend vs and that there haue béene no small summes of money spent about the same And yet notwithstanding God hathe so blinded them that neither they knew ne being present among them nor wist not well either what to doe or speake for the which cause the Lordes name be praised for euer For neyther haue I hidde my selfe in corners in thys tyme of my absence nor lurked in obscure places but God hath giuen me such spirite and such boldenesse of courage that neither in Italy Germany Fraunce Sauoy nor presently being in your Maiesties lowe Countrey of Flaunders I haue eyther disguised selfe or dissembled my religion Naye I haue openly fréely and boldely preachâ—â— the Gospell in the moste famous Cities where I haue trauailed and in a greate and wonderfull audience yea before the moste noble Princes and moste honourable personages of all Europe wyth the liking and commendation of many and with good opinion and credit for my conuersation Albeit I acknowledge right well mine owne weakensse and confesse my selfe to be subiecte to manye infirmities and guiltie thereof in the sighte of God knowing that I am defeÌ„ded of that most corrupt and cursed roote of the old Adam and that al my déedes of theÌ„selues bée vile and naughtye abhominable before God accursed vnlesse they bée shadowed and couered wyth righteousnesse and innocencie of our Lorde and sauiour Iesus Christe Notwithstandyng moste mighty prince my coÌ„science pricketh me not for any thing that I oughte to bée ashamed to shew my face among men nor any cause I thanke God to make me hide myselfe and kéepe in corners And when I was in Spaine I thanke God I did not only lyue there blamelesse but also voide of al suspitioÌ„ of crime Although I must â—éeds confesse that fearfulnesse of my fleshe and natural frailty was some let hinderaunce vnto me that I did not openly preache professe the truth of Gods gospell at the first after it was reuealed vnto me In so much that the Inquisitours theÌ„selues could not bée perswaded of sixe moneths after my departure that I had changed my Country for religions sake thinkyng me veryly both to haue a good opinion of their procéedings and to bée a perfect Catholike after their Romish sect NotwithstaÌ„ding these pursiuants searchers made such ernest pursute after me and that by expresse commaundement from the Kyngs mouth as they moste falsely pretended as they wold or should haue done agaynste the greatest thiefe and cutte-throate or counterfayter of the Kyngs coigne or the rankest traitour to youre Maiesty that could be whereas I god be thanked was frée from these and all other suche lyke offences as I reporte my selfe to the Inquisitours themselues and to their own promoters or of anye of these matters thought I knowe them otherwise and in other to specte to bée my deadly foes and aduersaries And why is that I beséeche you Forsoothe I wyll not beléeue the Popâ— and hys Chapleines And that is suche 〈◊〉 sore matter in my fansie that I thinke I coulde not aske a greater bowne at Gods handes than that it might bée mâ— chaunce to testifie and to seale vppe mâ— faith wyth the sheadyng of my bloud Iâ— is causelesse therefore an myne opinion that these furious raging mad brayns doe thirst after my bloude so hotly althoughe they knowe assuredlye that my beliefe and persuasion bée quite contrary to their superstitious deuises and Idolatries Moreouer the power and authoritie of Rulers and Magistrates séemeth to haue certain bounds and limits within the whyche it is contayned so that it reacheth not so far as the minde and conscience of man beyonde the rule of Gods lawe as appeareth more plainely by the expresse rule and commaundement of Christe where hée sayth Giue vnto Cesar that which is Cesars and vnto God that which is his And therefore kings and princes can require no more at their Subiectes handes than that of righte is their duty to wit obedience of their subiectes towardes them and their lawes the due payment of taxe and tribute and in their behalfe to spare neither body nor goods Mary 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 gouerneth the mind of man with his holy word and scriptures teaching them both what opinion we muste haue of him and what kinde of worship and honour we oughte to yéelde him Wherefore in most humble maner I pray and beséech your Maiesty moste mercifull Prince not to accompte that to be a faulte that is so farre from offence howsoeuer your false informers will beare you in hand the contrary And this sense and féeling of a pure and vpright conscience hath comforted and confirmed me from time to time and hathe brought me in case that neyther I feared any indifferent Iudges nor doubted to goe into other of youre Maiesties dominions to the ende that to my power I might doe good both to your Maiesty and to my fellowe subiectes Specially calling to my minde and considering the greate tumultes and vproares and the cruell warres that this chaunge and reformation of religion had caused both in Germany Scotlande and Fraunce The which I thinke hath fallen vpon vs partly for our sinnes and partely the rashe boldenesse of some that were in hope belike to bring their purposes to passe by contention and strife and being hot and egre soughte to plant religion and building vp of the Churche of Christe with force and strength of armes imagining that the same were the means of the gouernement and administration of a ciuile common wealth and the buildyng and maintaining of Christian religion which being spirituall and heauenly néedeth not these contentions and tumultes for planting defence therof And therefore after my firste commyng into youre Maiesties lowe Country being perhaps not altogither ignorant in these affaires I did bende the whole force of my witte in my sermons to calme and pacifie the common people and to bring them to an vnitie and attonement togyther exhorting them to giue themselues to peace and brotherly charitie to beare one with another and to forget all quarrels till it might please God so to worke in your Maiesties hearte that eyther in youre owne presence or béefore some discrete and indifferent Iudges deputed by your Maiestye or in some generall assemblye of the states in Parliament youre Maiesty woulde permitte your poore and miserable subiectes to complaine themselues of the tyrannye that is practised againste them and that heauye yoke of bondage with the whiche they are oppressed by the Bishoppe of Rome And truely so farre as I can gather bothe by the talke and behauiour of youre Maiesties Subiectes of the lowe countreis they had rather choose to haue frée accesse to make theyr supplications and complaints to youre
hir more aptly and truly this stepdame is procéeded so farre in crueltye and furour that she tormenteth maÌ„gleth destroieth hangeth draweth and burneth those whome it hathe pleased almightâ— God to send into the worlde and of hyâ— goodnesse fatherly prouidence to grauâ— the fruition of this life we moste humblâ— pray and beséeche your grace not to committe the matter ouer to hir to be determined doe not putte the sworde into hâ—â— handes nor gyue hir no suche countenaunce or aucthoritie whereby she maâ— vtter hir spite and malice and wreakâ— hirselfe vppon your Maiesties poore subiectes For the iudgements whiche shée vseth and desireth to putte in execution are suche as all lawes both of god and of man doe abhorre lette any man who 〈◊〉 liste peruse all auntient monuments and I beléeue he shall not finde anye Record wherin hath bene vsed anye suche procéeding in iudgement that the partie accused shuld be made iudge and haue power to condemne his accuser as we sée by experience is vsed and practised by the Romishe Churche in these affaires For we protestantes as we be called haue iuste cause to complaine of the popedome with all his appurtenaunces whyche hath bereâ—te vs of our life the saluatioÌ„ of all the â—ithfull that is to saye of Christ Iesus â—hiche hath made as it were porte sale 〈◊〉 him and chaunged hym into infinite â—tes of sundry shapes and formes Notâ—ithstanding al the Kings and Princes the world almost did put in commissiâ—â— and aucthoritie to iudge of this cause â—em whiche both be accused by vs and â—r greatest aduersaries we reproue the â—ste councels and conuince them of erâ—r and vntruths and yet are wée posted â—er to be iudged by them we blame the â—ardinals moste worthily for that they â—ue their handes and mouthes embruâ— and their clothes stayned with the â—oud of Martirs and they are appoinâ—d iudges ouer vs to determine the matâ—r depending in controuersie betwixt vs â—nd them we accuse the Bishops of saâ—ilege that whereas they ought of dutie 〈◊〉 féede the flocke of Christe they do féed â—emselues and their own bellies and yet â—ey fit in iudgement hereof and are not â—shamed to pronounce sentence of vs to â—e tormented and oppressed by al means and for the furtheraunce and spéedie exâ—cution therof they sticke not to entertaiâ— an army to make pay with our spoiles nor shame not to iustify the same to be agreable to equitie conscience In whicâ— case I wot not whych way to tourne mâ— what to do or say or deuise in such a casâ— Is this according to the iustice equitie iâ— differency that shulde be in such a prince aâ— your maiesty is that iustice equitie shoulâ— be so long peruerted without redresse duâ— correction be countenanced with your coÌ„mandement as these men affirme whicâ— they abuse to the spoiling of men of theâ— liues liberty goods And whereas otheâ— princes wer letted either by seditioÌ„ or câ—uil war other troblesom affairs that theâ— haue no leisure to atteÌ„d to our coÌ„plainteâ— against the papists with such patience indifferency as they ought to do in suche 〈◊〉 case it semeth that god hath reserued coÌ„miâ—â—ed the same vnto your maiesty that you shulâ— lay aside al other your affairs diligeÌ„tly be occupied herein And in this behalfe I besech your maiestie to take héed lest if iâ— be great to your dishonor to staÌ„d in nedâ— oâ— the repetitioÌ„ of the example of forraine â—â—nike Princes in this case We reade â—ithridates sometime K. of Pontus did â—rne 22. sundry laÌ„guages to the ende that might be able to read vnderstand the â—â—plications exhibited vnto hym by any his subiects of what nation or country â—euer they were and do iustice to eche of â—e accordingly Phillip the king of Maâ—onie thought it the chiefest thing that â—pertained to the maiestie of a king to 〈◊〉 daily in his chaire of estate at certaine â—ures to minister iustice to all his subâ—cts according to equitie whose son Alex â—â—â—er folowing his fathers steps did beâ—ow certaine houres of the day to heare â—termine the complaints quarrells of â—s subiects vsing to stop the one eare biâ—use as be said he reserued it for the defenâ—â—nt TheÌ„ if those heatheÌ„ princes the knew â—t Christe nor Christian religion did 〈◊〉 greatlye endeuoure themselues to apâ—ease the controuersies that arose amoÌ„g â—heir subiectes Howe muche the rather â—ight your maiestie being a ChrstiaÌ„ K. 〈◊〉 encline your eares and vse al diligence to decide this quarrell of so great impoâ—taunce that it concerneth the saluatioâ— of all But I moste humbly beséech youâ— maiestie diligently to peruse the precept that Moses wrote by Gods expresse commaundement concerning the institutioâ— and dutie of a Prince Deut. 17. speakinâ— to the Israelites in this wise When thoâ— art come into the lande whiche the Lorâ— youre God giueth you and enioyest 〈◊〉 and dwellest therein if thou shalt saye I will sette a King ouer me lyke as aâ— the nations that are about me then thoâ— shalt make him King whome the Lord thy God shall choose euen one from amoÌ„â— thy brethren shalt thou make King ouâ— thée and thou maist not set one which iâ— not of thy brethren but he shall not muâ—tiplye horses to hymselfe nor bryng thâ— people agayne to Egipt to encrease thâ— number of horses forasmuch as the lorâ— hathe saide vnto you Ye shall hencefortâ— go no more that waye also hée ought noâ— to multiply wiues to himselfe least hyâ— hearte tourne away neither shall he gather him siluer and golde too muche anâ— when he is set vpon the seate of his kingdome he shall write him oute a copie of this law in a book before the priests and it shall be with him and he ought to reade therein all the dayes of hys life that hée may learne to feare the Lorde and obey all the wordes of this lawe and these ordinances for to do them and that his hart arise not againste his brethren and that hée tourne from the commaundement to the right hand nor to the lefte but that he may prolong his dayes in his kingdome he and his childreÌ„ in the throne of Israel Whereby your maiestie may easily pâ—rceiue what is the proper and peculiar office of Kings and Princes and what affection they oughte to beare towards the study of holy scripture wherein is contained the expresse will of God that all men alike shoulde giue themselues to the earneste sâ—â—dy and care of religion pietie iustice and equitie againste whyche lawe of God they offende whyche denye the reading of holy scripture and the decidyng of controuersies in religion to appertaine vnto Kings and Princes It is your office moste mightye Prince to take awaye from these vniuste iudges of the Romishe Courtes if a manne maye call them iudges that are manifestly deprehended in sacrilege It is your office I say to take from them this authoritie of iudgemente as due to youre selfe and other princes
you suche councell as is muche againstâ— the weale of youre Countrey and most derogatorye to youre honour and princely Maiestie séeking onely to enriche anâ— aduaunce themselues by your incommodities and to sette other men togither bâ— the eares that they maye in the meanâ— while fall a rifling and scambling and obtaine a greate praye And why can we not learne to beware by other mens examples hathe not experience proued iâ— true euen in our nexte neighbours adioyning that wheras some proude and ambitious counsellers that soughte theiâ— owne priuate lucre vnder pretence of religion did moste cruellye entreate manâ— good and godly persons they themselueâ— haue séene that the mo they persecuteâ— and putte to deathe the mo did arise anâ— spring vp againe daily as it were of thâ— ashes of the other For it is moste true that was sometime saide of a wise and godly person that the bloude of the martyres is the séede of the Gospell Wherâ— Stephen was stoned to death the blindâ— Pharisies thought that the Church was â—tterlye destroyed notwithstanding it came otherwise to passe that it encreased wonderfully thereby as testifyeth saint Luke in his booke that hée wrote of the â—ctes of the Apostles Wherevppon that perverse and wicked councell beganne to â—e condemned as a thing that had done muche harme and no good at all not onlye to the Churche but to the common weale And therefore after that Princes had graunted libertie to euery one fréely to say their opinion of religion and that was determined and resolued vpon that was moste consonant vnto the worde of God peace was foorthwyth restored again and had continued if it had not turned all thinges topsie turuie agayne by vnruly Popes But forasmuche as I knowe myne owne weakenesse and my poore estate I can hardely hope that my aduice can haue anye credite with your Maiestie howbeit I moste humbly beséeche you to vouchesafe in this one pointe to followe the example of them that be sicke and diseased who perceiuing by proofe that the prescrâ—ptions of the experte Physitions doetâ— them no good will sometyme vse the aduice also of the empirikes as they calâ— them and those that be merely Practicâ—oners bycause it happeneth sometymâ— that chaunce is better than cunning anâ— that these shal doe more good by theyr experience than the other by methode anâ— booke learning As did lykewise Pharao iâ— my opinion who when he could not lernâ— the interpretation of his dreame at thâ— handes of his witches soothsayers waâ— not ashamed to aske counsell of poore Ioseph that was in prison and bandes bâ— whose diuine wisedome and foretellyng he prouided for the dearth that was tâ— come in Egypt Wherfore consideryng my poore estate being brought almost to penurie in these moste miserable dayes and that I am not greately fauourous with your highenesse I doubte not but those that be of your maiesties counsell will deride my trauaile bestowed herein disdain therat that I shuld be so bold as to presume to perswade your maiestie to things cleane contrary to the aduise is giueÌ„ you by them but time I trust shal declare which of the two is the better counsell For whereto goe they aboute to perswade you forsoothe that youre Maiestie would establish a law wherby your subiects of the low countries whoÌ„ they falsly charge with the crime of heresie shoulde be most cruelly entreated put to death but I to the contrarye rather and that you should rather giue eare vnto Christ who willeth you and all men to vse mercie gentlenesse compassion euen towardes those that shal erre out of the waye Besids your maiesty ought to consider that this crowne scepter is not giuen you to the intent you shold kill destroy your subiects but to defend preserue theÌ„ so that both pure religion ciuile gouernement may be maintained amoÌ„g your subiects neither is there any thing that I more earnestly desire pray for than that your Maiestie according to your honorable inclinatioÌ„ to gentlenesse mercy engrafted in you by nature and the duty of a christiaÌ„ magistrate shuld be a mean to pacifie al these ciuile warres and cruel persecutioÌ„s in youre lowe countries till you might in your owne person make final ende of all controuersies and determine all matters of religion by some lawfull parliament of youre Princes and estates By whiche pacification as it were by a kind of truce there shal not only nothing happen derogatory to youre highnesse but al they that dissent from vs and from oure holsome aduise and councell shall easilye see and perceiue that they will not onely vndoe the common wealth but also cary many soules with them into vtter destruction and then shall the sequele of the matter plainly declare whiche of vs hath giuen youre Maiestye more honeste and profitable aduice Albeit wée oughte to praye vnto God moste hartilye that hée suffer not their moste pestilent and pernicious councell to take that effecte that they meane and séeke for But to draw towardes an end moste excellent Prince I beséeche youre Maiestie for oure Lorde and Sauiour Iesus Christes sake the redemer of mankinde that you woulde in so weightie a cause as this call vppon God for the aide and assistance of his holy spirite who I trust will not faile you if you committe your selfe wholy vnto him in all your dooings and enterprises and do not followe the rude multitude nor the importunate exclamatioÌ„s of these doctors be they neuer so many in number that can cry nothing but crucifige crucifige war warre fire fire euen as it is reported of Achab who rather folowing the iudgemeÌ„t of .400 prophets than the will of God rashely and vnaduisedly entring into battell perished in the fielde Wheras if hée had rather leaned vnto the councel of poore Micheas albeit in the eies of the world simple and abiecte it had bene far better with him For God oftentimes reueleth his secrets and hidden misteries to base and obscure persons and hideth them from the wise and noble in this worlde neither oughte we to iudge of councell by the wisedome or multitude or nobilitie of men but by the onely feare of God who communicateth his secrete misteries to them that feare and reuerence him that saying of an olde writer is very true that those whiche will well guide gouerne the commoÌ„ wealth must not so much haue regard to the multitude of voices as to examine and try them by the waighte truth whether they leane therto or be grounded of couetousnesse hatred and ambition And vndoubtedly if there be anye nation country vnder your maiesties dominions that deserueth to haue your fauour clemencie extended towardes it it is this youre maiesties country of Flaunders whyche hath brought vp the most famous noble Emperor your maiesties father nourished your maiestie almost froÌ„ your tender infancie and borne so faithful allegeaunce towardes you that she may worthily think hirselfe to be preferred
¶ A Supplication exhibited to the moste Mightie Prince Philip king of Spain c. VVherin is contained the summe of our Christian Religion for the profession whereof the Protestants in the lowe Countries of Flaunders c. doe suffer persecution vvyth the meanes to acquiet and appease the troubles in those partes THERE IS ANNEXED AN Epistle written to the Ministers of Antwerpe which are called of the Confession of Auspurge concerning the Supper of our Sauiour Iesus Christ VVRITTEN IN FRENCH AND Latine by Anthonie Corranus of Siuill professor of Diuinitie ¶ Imprinted at London by Francis Coldocke and Henrie Bynneman ANNO. 1577. ¶ To the Christian and vnaffectionate Reader THE Author was determined to prefixe before these treatises an Apology wherin he declareth and defendeth certaine places specially chalenged in theÌ„ which his defence for certaine respectes he hath reserued to be imprinted with the Latine Copie which by Gods grace shall shortlye come forth and in the mean time referreth this as it is to the iudgement of the learned and vnpartiall Reader To the most mightie and most victorious Philip King of Spayne HAuing had certayne intelligence aswel by coÌ„mon report as the speciall letters of diuers Citizens of Antwerpe most migâ—tie Prince and my most dread soueraigne how miraculously farre beyond the exspectatioÌ„ of man God had made a way for the frée passage preaching of his holy Gospell in your Maiesties lowe countreys I determined with my selfe at the earnest persuasion of my friends setting all my other businesse aside to take my iourney thither both that I might be partaker with many others seruing God there sincerely and truely of that great ioy and coÌ„solation which â—hey receiued and enioyed through the â—xcéeding mercie and goodnesse of almighty God powred vpoÌ„ your graces subiects withall to my simple power further as much as in me lay this spiritual buylding of Gods house coÌ„sidering that God had appointed me to this vocatioÌ„ For since my departure out of Spaine which is now .xij. yéeres past I protest vnto your highnesse truely sincerely that there was nothing in the whole world that I more earnestly desired prayed for than that which at this present I behold sée before mine eies trusting that this singular grace benefit of God shal not alwayes be conteyned in this so smal a couÌ„trie but froÌ„ thence in processe of time shall be deriued into your M. whole realme of Spayne so that the true sincere knowledge of Iesu Christe may there likewise shine be manifested therwith al superstition all blinde false worshipping of God banished exiled which by the wilfull ignorance of men for wante of the knowledge of Gods worde were crept into our religion and like wéedes had quite ouergrowen it Finally I haue good hope that this chaunge alteratioÌ„ of the world shal stir vp your Maiestie to heare the pitiful coÌ„playnts lamentatioÌ„s of your faithful obedient subiects to haue compassion of the calamities of so many miserable soules as being your most faithful and obedient subiects are notwithstanding oppressed with diuers kindes of tormeÌ„ts persecutions banishment confiscation of goods landes that more is to be lameÌ„ted are before their cause lawfully heard against right reason coÌ„deÌ„ned executed most horribly by the moste extreme cruell kindes of death that caÌ„ be deuised As for the iudges which sitte in this coÌ„mission of life and death in this wise condemne the poore innocents they beare your grace in haÌ„d that the determinations of these causes dothe not appertaine to Kings or Princes notwithstanding that the holy Scriptures teach the contrary and shewe that it is the office and duetie of Kings Princes and all other rulers and Magistrates chiefly and before all other things to sette foorth good true doctrine accordyng to the lawes conteyned in the first table and the same so set forth to authorise and cause to be published and consequently to gouerne their subiectes with Iustice and with equitie to defend them The whiche thing it is vnpossible for any euer to performe without the true knowledge of Gods diuine Maiestie as the very HeatheÌ„s theÌ„selues iudge which were only learned instructed after the law of nature Justitia sayth Tully nec in regno nec in Repub retineri aut conseruari potest nisi iactis ante verae pietatis fundamentis Vnneth can iustice be kept or maintayned either in kingdome or coÌ„moÌ„wealth but where true religion is first of all planted and rooted And truly this is the very same true doctrine seruice of God which I sée preached in your Maiesties low countreys which causeth me assuredly to hope that all other thinges will haue like happie successe that your Maiestie by this occasion will vnderstande and determine this cause and purge Christian religioÌ„ in banishing and rooting out all the abuses and errours which haue crepte in by little litle and corrupted al Christendome Wherefore most noble Prince vpon my comming to Antwerpe many meÌ„ did greatly meruayle thinking it a thing scarse credible that one of the Spanish nation borne bredde there shoulde embrace the Gospell so desirously and so earnestly maintayne it that he boldly durst professe himselfe a publicke Preacher of the same And forasmuch as the bruite of this strange noueltie was so common that it came to your Maiesties eares as I coniecture and perhaps many a false slaunder and misreporte added therewith all I thought it not amisse for me to take occasion of this my comming to Antwerpe to breake this long silence whiche I haue kepte these whole .xij. yéeres to the entent to purge my selfe vnto your Maiestie and to iustifie the doctrine which I professe and that by writing Wherefore in most humble maner I beséeche your highnesse my gracious soueraigne to take in good parte this writing of mine your most humble and faithfull subiect wherin I haue declared the causes aswell that moued me to departe out of Spayne as to resort hither into your countrey of FlauÌ„ders For I take God to witnesse my comming to your Maiesties citie of Antwerpe was not for any desire of newfanglenesse or to disquiet the state but by the preaching of the Gospell to pacifie them that were offended to make a quiet end of quarels and controuersies that were risen among them to my power to caulme appease the hurlyburly whiche was nowe begon to cause vnitie peace where was discorde and dissention and to discharge the duetie whiche I ought bothe to God and to your Maiestie as I doubt not but your highnesse shal in tyme right well perceiue But chiefly my desire was in very déede to professe openly and to preach the doctrine of our Lorde and Sauiour Iesus Christe accordyng to the measure of his grace the knowledge that he had giuen me therin And now concerning the first point that I haue purposed to entreate of I wil â—eclarâ— vnto your Maiestie
the causes that enforced me to departe out of your most flourishing realme of Spayne For I am not ignorant that the time of my departing is very well knowen and much noted of many men aswell for the number of vs that fled at the same tyme as for the colour that was made to our Countrymen of our necessarie departure but yet without allegation of any cause certayne Many had good cause to meruayle most of all at meâ— that I among the reste so voluntarily departed into exile considering there was not onely no apparaunt cause of feare for mée of any open accusation for Religion to be had agaynst mée but not so muche as any suspition at all yea rather beyng in so good credite with diuers personages bothe Worshipfull and Honorable as fewe menne of my cote and callyng were so that this my necessarie departure is not to bée termed a constraynt or enforcement beyng not dryuen therevnto by any Officer or Inquisitour who liked of my presence and company very wel and gaue me friendly entertaynemeÌ„t but it was my conscieÌ„ce that vrged me therevnto which by the beyng lightned by Gods spirite did séeme to be in continuall torment and felte as it were a hell in it selfe to be miserably ouerlayed with so huge a Masse of superstition and idolatrie as long time and much labour would not suffise to declare Wherefore of many things I will shewe to your Maiestie a few in excuse of my selfe for mine owne purgation moste humbly beséeching the same to encline your gracious eares with patience to heare this my declaration to the ende that your grace may of your selfe the better iudge of my cause and descerne whether this my departure out of your graces Realme of Spayne deserue blame and condemnation and not rather pardon and coÌ„mendation Secondarily that I might shew some proofe of my Faith doctrine to your highnesse I will briefly declare vnto you certaine articles of our religion and for the residue will at all times at â—ur Maiesties commaundement be â—ost ready to do the like And first to â—ppe vp vnto your grace all thinges â—â—om the very beginning I will shew you how miraculously and after how â—â—range a maner the Lorde did open â—he eyes of my soule and made me to â—ée the truth What time the Empeâ—our your Maiesties Father of famous memory had nominated D. Aeâ—idio the chiefe chanon preacher in the Cathedrall churche in Ciuil to bée Bishop of Tortose the Monkes of Civil beganne so greatly to enuy it or rather so furiously to rage thereat that whereas they were not in any wise able to hinder him of that preferment wherevnto the Emperours maiestie had aduaunced him they conspired togither in what sorte they might beste accuse him for a sower of heretical doctrine after he had obtayned the Bishopricke For vntill that time D. Aegidio for his preaching was thought to be an Apostle and for his godly coÌ„uersation and life iudged of his very enimies to bée a paterne for all othâ—â— Preachers to folow direct theÌ„seluâ—â— by After this conspiracie was put 〈◊〉 practise whole thrée yéeres were speâ—â— in quarrelling entring billes of coâ—playnts against him during al which 〈◊〉 time good maÌ„ he lay in pryson pacieÌ„â—ly and manfully abyding all kinde oâ— affliction and miseries that were layd vpon him At what time for mine owne parte whensoeuer I either behold his estate or heard it spoken of I thought in my conscience that he was well and worthily serued and I also meruellously abhorred to heare him yea but once named as one commoÌ„ly reported to be a sower of Luthers heresies and a sworne enimie agaynst the Pope In this opinion or error rather I remayned a long time till one of the Inquisitours to whom his cause was specially recommended by priuate letters sente from the Emperour began to make his complaint to me of the iniurious dealings wicked demeanour of certeÌ„ of his felowes that were ioyned togither with him in commission aswel concerning other matters whiche pertayned to their ofâ—â—ce as especially in their procéeding agaynst D. Aegidio who as he sayde was both a good man and a true christian better learned by a great deale than his aduersaries for all their glorious tithes of Doctorship declaring moreouer that he vnderstoode right well out of what forge these quarrels and false accusatioÌ„s were coyned and that the MoÌ„kes durst neuer haue bene so bolde as to attempt so to set themselues against him but that they were bolstered vpholden by a certen Bishop Beside this he made report vnto me particularly in how many things the holy InquisitioÌ„ as they call it had dealt very cruelly with suche as were accused The whiche things it were requisite and necessarie for your Maiestie most rightuous prince throughly to vnderstande that your Grace might knowe the common Prouerbe in your tong to be true No es todo orâ— lo que reluze It is not al gold that glistereth and that this highe consistory and holy house of Inquisition as the terme it is most wicked and voyde 〈◊〉 all holinesse For whiche consideratioÌ„ he tolde me further that he had both dispatched himselfe out of the chargâ— of that office and refused the fée therof to the end that he might haue his frée election to be present onely in special matters at his pleasure beyng now farre stroken in age he might not be compelled to deale in all affayres And yet to the end that he might be an ayde and succour to some whom otherwise his companions would with tiranny haue oppressed he was content to be named in commission and reteyne the authoritie still For suche was their madnesse and furor sayde he ioyned with frowardnesse of minde that they would procéede to condemnation of meÌ„ innocent guiltlesse without hearing and debating their cause Whereof he sayd there was euidence sufficient in the cause of D. Aegidio wherein forasmuch as they were ignorant theÌ„selues and vnderstoode not what was right what was wrong what was in religioÌ„ true and what false they did therefore all the Monkes to counsell that they â—ight weigh the causes and by preiuâ—ice giue their verdites whiche they â—ommonly call the Qualifications beâ—ng knowen to be moste enuious enimies against that good man to beare hote malice towardes him stil boyling in their brestes And as for D. Aegidio truely sayd he if he be an heretike as his aduersaries do reporte him I confesse that I am an Heretike also For I am fully persuaded in my conscieÌ„ce that he teacheth no other doctrine than the very woorde of God in the whiche opinion his good life and conuersation agréeing with his doctrine doth the rather coÌ„firme me neither thinke I any Preacher of them all within the whole Citie that doth more euidently both in woorde and déede expresse true pietie godlinesse than he doth For whiche of all the Canons in the whole Colledge bestoweth his yéerely pention more
in the whole worlde that woulde thinke it an indifferent matter to commaunde his subiects to obserue kéepe his lawes and ordinances whiche neyther his officers wil suffer them to reade nor to haue in theyr custodie For if that were so then shoulde eyther the Prince be suspected to go aboute to intrappe his people within the daunger of lawe or the Rulers vnder him thought not only not obedient subiects but rebelles against theyr Princes will considering that it is a very harde and a difficulte matter to kéepe lawes except a man be skilfull and conuersant in them and by meanes thereof vnderstande them perfectly What thought I with my selfe Mahomet was neuer so cruell against his secte and followers For he left his Alcorane in wryting as a compeÌ„dious and brief Abstract of his sect and heresie to the end that euery one both old and yong learned and vnlearned Lay maÌ„ or Clergie man might learne in theyr owne naturall language to know and to follow the doctrine religion of him whome they had chosen for their Captaine and supreme head How much more requisite were it then that the most rightuous lawe and most sacred worde of our God should be redde and in perpetuall meditation with them that professe themselues to be schollers of his schoole and members of his Church To be shorte as I was in this cogitation I became fully persuaded in coÌ„science that the Pope and his Cardinals the Inquisitoures and their adherents and all the other their complices and confederates in the like tiranny were the professed enimies of Gods kingdome and his glory sworne traytours against the Maiestie of Christe and the very meanes and instrumeÌ„ts of Satan wherby he inueigled many miserable soules spoyling them of the foode sustenaunce of their spirituall life which consisteth in the worde of God and compelling the poore flocke of Christ to begge the crummes of that heauenly bread at the hands of Monkes Friers who tempering the same with their pharisaicall leuen made it bothe foystie and vnsauery foode and yet not withstaÌ„ding made their marchandise thereof and solde it to the people at a very high pryce And here began I to conceyue a great griefe in my conscience and to féele as it were a corosiue at my hart beholding the coÌ„mon people and the foolish superstitious womeÌ„ runne by flockes here and there vp and downe to get them ghostly Fathers that might comfort and heale their wounded and guilty consciences I considered further that these tyraunts had forcibly entred and intermedled within other mens iurisdictions and liberties taking vpon them the interpretatioÌ„ of holy scriptures and yet in such sorte that they neuer opened their mouthes to preach the worde to the coÌ„mon people but at their owne pleasures and their beste leasure at certayne times in the yéere as most commonly in Lent Aduent Sondayes and a few other festiuall dayes But O good Lorde what kinde of Scripture is it they preach such as they make their markettes of and sell for money prophaned with all kinde of Idolatrie and superstitioÌ„ corrupted with the idle deuises and coÌ„stitutions of mans brayne seruing onely for the aduauncement and coÌ„moditie of the Pope and his champions without bringyng any quietnesse to afflicted conscieÌ„ces or any perfect knowledge and instruction in the misteries of Christian religion for all there sermons and actioÌ„s respect no other end And nowe I leaue it to the consideration of your Maiestie moste mighty Prince to weighe and consider what kinde of knowledge of God this people can haue ingrauen in their hartes that haue suche Pastors and Schoolers to teache them For myne owne parte I muste néedes confesse that the same God that by his holy Spirite hath wrought this alteration in me hath bene defaced by them and spoyled of his greatest and moste meruelous workes Mercie Iustice For these lying Doctors and teachers made him a cruell and seuere God against such as coulde not make satisfaction for their sinnes with money And if their doctrine be true which teach vs that those meÌ„ 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 maintenaunce of the same that buylde Chappels and Aultars in Churches that finde lights and giue siluer lamps that giue money to the maintenaunce of the Quyer that found perpetuall chaunteries and Diriges that giue fayre and rich suites of Copes woe is me therefore what shall become of poore labourers handycraftes men of the poore ploughman and others that get theyr liuing hardely by sweate of their browes that neither haue any money to bestow to suche vses nor scarcely sufficient to buy bread for their family with what face or couÌ„tenauÌ„ce dare they presume to apeare in presence before such a goldeÌ„ God and â—ne so desirous of presentes hauing noâ—hing to present him withall Surely the mercy that suche a God will shewe shall â—xtend but to a fewe Againe me thought â—hat that God of whome those Doctours did preach vnto vs was not perfectly iust and rightuous that woulde pardon the transgressions against his holy will and commaundement for gold or siluer or other presents whatsoeuer coÌ„sidering that it is a great shame for a man of any credite or honestie to bée brybed with rewards and to pardon a trespasse for money For what can be more vile or deserue greater reproche than that a man should make the traÌ„sgressing of the law but a money matter And yet the God of the Papists according to their doctrine as though he were not coÌ„tented and satisfied with the euerlasting sacrifice and obedience of his sonne Christ selleth his grace and fauour for money is content to pardon the greatest and moste horrible offences that can be to him that giueth most money and in respect of masses oblations pilgrimages and suche like bablâ—â— content to be recoÌ„ciled vnto vs and to bâ— at a perfect vnitie and attonement wiâ—â— vs Wherevpon I gathered and concluded that the conscience of man shoulde 〈◊〉 the sight of such a God be in a perpetual and continual feare and terrour alwaies restlesse hopelesse of finding any place oâ— stay in the mercies of god But if any bâ— the direction of Gods holy spirite had any assuraunce and certen affiaunce in suche goodnesse and mercies of God hée was straight-way called arrogant and presumptious heretike that durst presume to put such a confidence in God who was so wayward and dauÌ„gerous to please that the moste precious presentes that can be wil scarce coÌ„tent him The which things I perceyued to tende wholy to this ende and purpose to kéepe them in continuall awe and dispayre and by this meanes to compell menne to runne with quaking and tremblyng consciences to theyr confession as to a moste safe and holy sanctuarie And to kéepe them in this perplexitie they did abuse many places of Scripture framed alwayes to their own â—yne and
Maiestie and haue libertie to maintaine and retaine among them the Gospel of Christ though it coste them a greate parte yea theyr whole substance to purchase it than to stoupe and yéelde their necke to the heauy yoke of Idolatry and tiranny of the Papists But at this present partely for feare of war and persecution and partly of your highnesse displeasure they are content to bée quiet and to kéepe silence waiting a good time when your Maiesty woulde bée so gratious vnto them as to permitte them to serue God duely and in that sorte that he hymselfe hath in his holy word prescribed and appointed Wherfore moste dradde soueraigne at my firste commyng my chiefe desyre was to teache and to perswade the people to refraine from the dooing of suche like things as before my commyng had bin rashly lightly attempted by some to wit from the breakyng and plucking downe of Images the ouerturnyng of Altars and Churches and Monasteries as they call them For one thought it was very reasonable and conuenient for vs if we will serue and worshippe God and call vpon him as he hath appoynted vs to doe that is in spirite and in truth to permitte and suffer other also to liue somewhat after their owne liking and forasmuche as they are perswaded that they can not without offence to God reiect these superstitious and Iewish ceremonies to let them alone there wyth for a time and to take their fill thereof yelding for a season to their infirmities and ignorance and praying to god for them that it would please hym to lighten their vnderstandings with the shining beames of his glorious Gospel And after that by the good exaÌ„ples of our modesty and our conuersation of life to moue to allure and to enflame them to embrace true religion and forsake their olde Idolatrye and false seruice of God. And bicause your Maiesty may briefly vnderstande the chiefe articles of oure religion wherein wée dissent from the Pope and his popelings I will kéepe the order well neare in declaring my minde concerning true religion that I haue heretofore obserued in the discourse which I haue made in detecting their errors and abuses the whiche declaration shall only containe that doctrine which I haue learned and takeÌ„ out of the word of God and holy Writ and endeuoured myselfe accordingly to preache and sette foorth to your Maiesties subiects And for breuitie sake I will not debate nor amplify the proofes and reasons that I haue for the confirmation of our religion but wil briefly and summarily and by the waye as it were will lightly touch the arguments taken oute of the holy scripture that make for the proofe of our parte and the disproofe of our aduersaries Wherby it shall remaine as a testimony to our posteritie and appeare most manifestly that the inquisitours of Spaine haue vsed great iniustice and abused their commission in persecuting mée for an heretike and therewith also your Maiestye maye well perceiue what kinde of doctrine it is that I woulde haue preached vnto your subiects And bycause perhaps it would be too â—ong and too tedious to entreate of all the points particularly that are at this daye called into controuersie I will only handle fiue or sixe of the chiefe articles and moste necessary of the religion wée professe wherevppon all Christes religion wholy dependeth and is sustained and that your Maiesty may also more easyly iudge the oddes betwixt our doctrine and our aduersaries I will as briefly as is possible lay before you their proofes and argumeÌ„ts takeÌ„ out of their own works and speciallye oute of that booke whiche one Ruardus Taperus a diuine of Louane chiefe inquisitour for the lowe Country hathe in the name and behalfe of all the Diuines and Romishe Clergy dedicated vnto your highnesse the whyche séeing it is authorized by youre Maiesties priuiledge I truste all men of that part wil bée contented to take the proofes and confirmatioÌ„s of the Romishe reilgion out of the booke as out of the storehouse of their diuinity For at this daye it is a very hard a difficulte matter to gather any certaine doctrine oute of the reste of popishe diuines consideryng they doe in so many poyntes dissent and disagrée among themselues one condemnyng an other in so muche that certaine famous Vniuersities haue especiallye noted and coted the errors of these men that were accompted the sure stakes and pillers of the Churche of Rome as for example Thomas Aquinas the Maister of the Sentences Durandus Scotus and suche other whom the Romish Clergy hath in greatest price and estimation Of the word of God the holy scripture and the authoritie therof the reading therof in the mother tong SEing that the Church as saith the holy Apostle is builded vppon the foundation of the apostles and prophets whyche is Iesus Christ that heauenly and euerlasting worde it is reasonable and conuenient that we also shoulde beginne the grounde of our confession and faithe of that worde of euerlasting lyfe wherevnto the Churche leaneth and wherein shée reposeth hir whole trust and â—fiaunce Firste and formoste therfore â—e confesse that the word of God which â—e Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was before all â—ings and from the beginning the whiâ—e both was with God and was and is â—od it selfe The same worde we conâ—sse was incarnate and conuersaunt â—nd continuing heere among vs a long â—me to the ende to reconcile mankinde 〈◊〉 his father and to preache vnto them â—hose name was called Iesus that therâ—y might bée signified vnto vs that reâ—mption and euerlasting saluation was â—â—rchased for vs by the benefit of hym â—he same surnamed Christe to signifie â—nto vs the anointing of the euerlasting â—riesthood of his kingdom that endureth â—r euer of his most certaine and true â—eaching And forasmuche as the same â—ernall and almightie God can neyther 〈◊〉 séene nor comprehended in the comâ—sse of maÌ„s vnderstanding he determiâ—ed and perordayned to distribute and â—stowe vppon men the treasures of hys â—isedome and grace by thys hys Legate and Ambassador sent from aboue Wherâ— vppon he is worthely termed the word oâ— God begotten of God from euerlasting and before the creation of Heauen anâ— earth This is the same Iesus that from the beginning spake vnto the Patriaâ—ches and Prophetes imparting to them the will of his father being the very soâ— of God the shining brightnesse of his fathers glorye the expresse Image of hyâ— substaunce who vpholdeth and mayâ—tayneth all thinges by this his most myghtye woorde and by the whych all thynges were erected bothe visiblâ— and inuisible And by thys worde beynâ— the eternall and liuely worde we mean not any such thing as can be eyther setâ— down in paper or written with inke Foâ— our meaning is that that word only mâ—â— be written with inke whiche either prâ—céeded foorth of hys owne mouth beynâ— here in Earthe or out of the mouths 〈◊〉 some of hys ministers at hys wyll anâ—
concupiscences but if a man strike with the scabbarde it hurts not onely the stroke maketh a sounde and wouÌ„deth not And truly if the course of our life wer in this wise and thus appointed it were nothing but a shadowe a counterfaite a vizarde of hipocrisie whiche happeneth not to the children of God who being indued with Gods holy spirite are able to iudge and estéeme all things and are themselues notwithstanding iudged of none For they haue the perfecte knowledge of Gods holye wyll depely imprinted in their minds the whiche the spirite of God hathe ingrauen in their heartes by the reading of his holy and sacred worde And hereof doe arise moste mightie Prince so sundry sectes of religion hereof growe daily innumerable questions and controuersies and herevpon do the â—nquisitours bende their force agaynste â—os as against heretikes and seducers of others wheras we on the contrary side are certainly perswaded that they walke in moste horrible darkenesse being enimies to the glorye of God and earnest promoters of their owne vayne glorye corrupters and deprauers of the word of God the which bicause they vnderstand not aright by the direction of his holy spirite they referre to their owne commoditie and aduauntage and make it serue their owne ambition and moste filthye abhominations What can be then more shamefull than to appoint suche iudges for the deciding and determination of the causes of Gods children whome so good a father hathe so well instructed in his precepts and commaundements that they haue not learned it according to the dead letter but in spirite and truth that and haue after a sorte put on Christe by whose Gospell they are assured that they are reconciled both to him and to his father It resteth nowe to compare the doctrine of the true children of God that are guided by his spirite with theirs who as they are very hipocrites indéede so do moste falsely affirme that they wholy depende vpon the aucthoritie of the holye scriptures such is their blindnesse and ignorance that hauing learned of the wisedome of the flesh as it were at the hands of a schoolemaister nothing but that whiche is worldly and carnall yet notwithstanding they brag of themselues moste arrogantlye and impudentlye that they haue the true knowledge and vnderstanding of scriptures the whyche they doe daily more and more corrupte depraue with their sophisticall gloses and philosophie or to speake more truly with their own dreames and fantasies Of the creation of man and of his estate in innocencie and fall into synne THe children of God and such as are taught by his spirite out of his word doe confesse that God in the beginning â—reated man of nothyng to hys owne Image and likenesse that hée shoulde bée â—ufre and vpright and zelous of his glorye In the whiche estate of originall iustice as they call it he continued vntill he of his owne accorde abusing that frée will whiche God had giuen him that hée mighte be perfecte in his kinde and nature did swarue and decline from God and being deceiued by the flattery of the SerpeÌ„t made himselfe thrall to that wicked and tempting spirite And this voluntarye transgressing of Gods holye lawe and wyll bothe broughte man into a moste miserable condicion and remoued him from the estate he was in in honour and defaced the image of God in him that is to saye made him vniust vnfaithfull an enimy and a rebel against God and spoiled him of the other graces and ornaments he had bestowed vpon him in his former estate Of originall synne and howe it is conueied throughout the whole posteritie of man. BVt this calamitie and misery restâ—â— not alonely in the firste man woman and there stayed but by reason thaâ— they were the séede and stocke whence issued all mankinde the blemishes anâ— corruptions of oure firste parents doe sâ— sticke in vs and from them are conueyed to al their posteritie that al the of spring and issue of Adam is no lesse defiled with his corruption and filthines than if they had bene both parties and guiltie to the offences committed by theyr fyrste parents And for this cause also is that called originall synne that is deriued and descended from our firste parents to all the posteritie both bycause it is oure owne and caste vppon vs as by discent and inheritaunce from oure auncestours and is the roote and originall of all other vices whether they be generall infirmities common to all men or proper and peculiar to singular persons The force and strength whereof is such and so greate â—at it maketh a man rude and ignorant 〈◊〉 the holye misteries of God voide of â—e heauenlye light resty and stiffe necâ—â—d against the will of God vnkind and â—nthankefull towardes a moste merciâ—ll and louing father and finally in the â—erformaunce and fulfillyng of hys will â—nd commaundement not onely weake â—nd féeble but as it were vnapt and vnâ—ble And to the ende we maye beholde the â—uely image and patern of that maÌ„ that â—eing borne of Adam is not regenerate â—n Christe sée howe Paule describeth â—uche a manner of man vnto vs Al saith hée bothe Iewes and Grecians are entangled in the snares and bonds of sinne there is not one iust man to be founde among them there is none that vnderstandeth any thing none séeketh after God all are gone astraye and giuen to iniquitye there is not one that embraceth righteousnesse Their throate is like an open sepulcher that deuoureth men aliue with their mouth they speake leasing and flatter with their tongue theâ— lippes are annointed wyth the poyson 〈◊〉 Adders Their talke is ful of cursing aâ—â— bitternesse their féete moste swifte 〈◊〉 shead innocent bloud finally their whâ—â— life is moste miserable that care neythâ— for godlynesse nor good religion Lo thâ— is the beste description that can be maâ— of man and therefore no man may be 〈◊〉 bolde vnlesse he be altogither shamelesâ— as once to whisper a worde of mans frâ— will to good of workes preparatiue 〈◊〉 they terme them merits deserued ex congruo condigno and suche other sophistical and Dunsical deuises except he wyâ— altogither flatter and deceiue hymselfe and séeke to draw other into like destruction But to speake the same in more plainâ— termes without any curiositie wée sayâ— that in man is the whole bodye of synnâ— as the very wordes of the Apostle are whyche like vnto a leafe of paper whervppon if neuer so little filthye and stinking oyle be dropped by little and little â—preadeth so into al parts that the wholâ—â—d euery parte thereof is ouerspreade â—th the filthinesse of the same euen so â—e say that originall sinne is not a hurte â—â—ime or griefe in any speciall parte in â—an but an vniuersall blindenesse or â—rkenesse in the witte and vnderstanâ—ng of man as touching the knowledge 〈◊〉 God and suche as bréedeth in man a â—aywardneâ—â—e against the will of God â—nd an imbecilitie and weaknesse to perâ—urme those thyngs whyche
speake oâ— Christe Whether thys propositioâ— bée true Christe was from the béeginnyng whether it bée more aptelyâ— sayde that hée is compounded oâ— bothe natures or consysteth or is commixte or knitte togyther and combined or as it were gellied or moulâ—ed or coupled and conioyned Howe muche better were it to omit these motiâ—ns and vaine questions and to content â—ur selues with that which the Apostles â—aue taught vs whiche affirme vnto vs 〈◊〉 plaine termes that Christe accordyng â—o the fleshe was made or begotten of the â—éed of Dauid and is the true son of God â—lmighty according to the spirite and so â—y thys meanes contenting our selues with this simplicitie of speach should enâ—euour our selues to expresse Christ him â—elfe that is to say practise moste perfect â—olynesse and innocency in our liues and â—onuersation Besides this in how darke â—nd doubtfull termes do these blind Scoâ—istes dispute and reason of the foure inâ—tants of nature as also where they goe â—boute to proue that this worde person â—oth not signifie relatione Origenis neyther â—he common relation c. Many more examples of like impious and wicked disâ—utations procéeding from the idle curioâ—itie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in râ—spect of the person of Christe but also 〈◊〉 vttered with suche termes as the common people can in no wise vnderstande for our mother tongue will not ministeâ— words to vtter so fond and nice conceâ—â— withall I haue thought good to retournâ— to matters more euident leauing theâ— and other such like toys as the religioâ— is full fraught For to what purpose is 〈◊〉 vainely to spende the tyme aboute disputing of Gods greatenesse and howe infinite he is of soch motions and mere imaginations as these be or of the relation and foundacions of the Trinitie and thâ— vnspeakeable beginning of the worde whether it tooke being at an instant oâ— by processe of tyme by waye of procéeding or generation These and such other like what vse I beséeche you can theâ— haue either to the building or beautifying of the Church of God notwithstanding sée the mischiefe how this their philosophie preuaileth and those ioyly diuines thinke vs altogither vnlearned bicause we hold our selues contented onlâ— with the pure and perfect word reiecting â—homas Aquinas with his curious questiâ—ns Scotus with his subtil and sophistical â—rgumentes Durandus with his follies â—nd diuers others of that sorte with their â—oste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost senseâ—esse in so much that he neither was touâ—hed with his own misery and calamity â—or of himselfe vnderstoode what should become of him except their mindes were cherished and comforted with the hope of his promisses besides to the ende that hée might chose vnto himselfe a people as it were specially and peculiarly apart from the rest After he had deliuered the Israelits out of the captiuitie and bondage of Pharao he made a lawe which he established and published in mount Sinay The force wherof was to awake such as slept securely in synne to accuse and reproue them to proue whole mankinde guiltye before the throne and Maiestye of God that thereby they mighte learne to séeke righteousnesse and innocencye whereof they were altogither destitute at the onely mercies of God when euery one should acknowlege in his own coÌ„science know by his own experieÌ„ce the naturall corruption deprauation of his minde by the iudgement and manifestation of the lawe Secondarily to the end that the faithfull and chosen of God shold be taught by the law as by a most excellent and learned schoolemaister what exercises and dueties God requireth at the handes of hys children bycause no man shoulde deuise of his owne fantasie and imagination any newe seruice of God other than was by the law of God prescribed and appointed The summe and effecte of whiche doctrine albeit the holy Apostle hath plainly and sufficientlye declared in hys Epistles yet haue these vnlerned doctours broughte in méere Iudaisme and Paganisme into Christian religion For they teache vs that the lawe was giuen vs onely to this intent that we shoulde â—alke in good workes by the which men night not only be acceptable in the sight â—f God but iustified also before him And herevpon they take occasion to â—aunder vs as though we should affirme â—ood workes to be néedelesse and shoulde withdrawe men from the studye and exâ—rcise of vertue and lette them loose to all â—icenciousnesse Whereas we studye all we can and vse all our endeuour to shew â—he people that suche as bée regenerate oughte duely to beée conuersaunte in good workes and in godly exercises bothe to tame the lustes and concupiscences of their myndes and to engender a mutuall loue and charitie among men as also confirme and establish euery particular mans conscience in the perswasion of his election and to retaine Gods spirite the better in their mindes by whose good motion and direction their willes mighte the rather bée alwayes pliable and conformable to doe all good and godlye exercises of true godlynesse and vertue And yet wée flattely denye that these works be the cause of our iustification but rather the effectes the fignes and tokens of true faith settled in our heartes euen as by good fruites it appeareth thaâ— the trées bée good where they doe procéede Of the Ceremonies and Sacrifices of the olde Testament MOreouer whereas the corrupte and peruerse nature of man was suche that of hymselfe hée coulde not putte hys whole affiaunce and truste in God thinking it a matter of very great difficultie almoste of impossibilitie to bée delyuered from the bondage and slauerye of Sathan the tiranny of sinne and the yoke of the lawe whiche required a paye aboue his power to wit puritie sinceritie and holinesse bothe of mynde and bodye the Lorde did institute Ceremonies and sacrifices and burnt offerings by the whiche men shoulde be admonished and putte in mind that he standeth in néed of some mediatour and redemer by whose means he might bée loosed out of all the bondes and snares wherein he was entangled â—taine true and perfect libertie And to â—e intent that he might be led as it were â—y the hand to the knowlege of his Mesâ—as and Sauiour he set before his eyes â—sible ceremonies wherein as in a Taâ—le wée mighte beholde the person the â—ffice and the moste singuler and superâ—â—cellent effects of the said Sauiour and â—edemer Christ Iesus to wit the sacriâ—ice and order of sacrifying the Sanctuâ—ry the propiciation the vaile the table â—he shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togiâ—her and no doubte ye shall well perceiue â—t to be true that Augustine complayned of in his time that they are growen to so great a multitude and swarme that they are not onely equall in
séeing wée are so farre from abrogating coÌ„fession that in place of one faâ—â— and superstitious kinde of confession bâ—â— teach sixe kinds all allowed by the truâ— worde of God. O Popishe satisfaction AMong all the residue of the articles of Christian religion thys one concerning satisfaction as it hathe béene wonderfullye depraued and prophaned aboue the reste so hath it caused great controuersies to arise now adayes in the Church through the blindnesse and ignoraunce of men and therefore the matter 〈◊〉 selfe requireth a longer treatise than â—e proportion of this volume will well â—eare Notwithstanding forasmuch as 〈◊〉 is a matter of no small importaunce 〈◊〉 beséech your grace moste renowmed Prince to heare wyth patience before â—ou giue credite to the false and vntrue â—ccusations of oure aduersaries There be auncient reports that in the â—ime of the primitiue church which was most ful of holinesse puritie ther were moste seuere decrées and constitutions made and a very sharpe and bitter kinde of penaunce appointed for suche as committed any heynous or gréeuous crime whereby offences did growe to the congregation besides the open confession of their faultes and a certaine satisfaction to bée made for the same whiche was a long time in perfourming to their greate shame reproch The which kind of discipline being a long time exercised coÌ„firmed with great diligeÌ„ce against notorious offeÌ„ders came to ruine at the leÌ„gth throughe couetous bishops the brought in place thereof these solemne sortes of satisfaction with gold and siluer Howbeit the turning of it into a money matter was nâ—â— receiued into the Churche but vnder a pretence of deuotion and charitie for the reuenues were bestowed vppon the building of Churches the redéeming of Captiues the foundation of schooles for training vp of the youth in Christianitie anâ— certaine other good and charitable vses as séemed to them In like manner after their example doe the Spanishe inquisitors gather togyther summes of money vnder the counterfaite cloke of religion which they leuie of those whom they call the reconciled penitents to release them the Sambenite a kinde of garment with twoo red crosses whych they had before as parcell of their penaunce enioyned them to weare And this custome hathe preuayled euer since the Bishoppes firste spoyled the Churche of this aucthoritie and chalenging it vnto themselues beganne to kepe a consistorie whether they summoned al open and notorious offendors to appeare before them enforcing them to sue for â—ardon or to speake more according to â—e very truth of the matter to purchase â—eir charters of pardon by money the â—hich thing if either they omitted or reâ—â—sed to doe they were forthwith excluâ—ed from the companie and fellowshippe â—f the congregation and pronounced exâ—ommunicate persons But Gods people and his flocke deâ—esting this so slaunderous and shameful â—aines began by little and little to conâ—emne this pelting pedlarie of penaunce 〈◊〉 so muche that no man woulde confesse â—ny thing of himselfe but by constraint â—ea and that not til such time as he were well nighe conuicted manifestlye of the â—acte Wherevppon the Bishoppes and Clergie perceyuing that a greate péece of their gaines beganne daily to decaye made a solemne CanoÌ„ that once by yere euery one shoulde confesse himselfe to the bishop This decrée is ascribed to Innocentius the first for the more credite and estimation whereof they bare the people in hande in their sermons but falsely that it was taken oute of the holye scripture and so at the leÌ„gth by the preaching of gréedye Priestes this goodly auricular confession by little and little gathered hart and was commonly receiued of al vnder the daÌ„ger of incurring deadly sin and vppon paine of excommunication as they call it to all such as should conteÌ„nâ— the same Then within a while after the Bishoppes obtaining thus muche and vsurping thus tirannicallye vppon Christian consciences they brought in a doctrin for their owne aduauntage wherevnto they gaue a false name of satisfactioÌ„ the firste branche therof had a faire shewe and in apparaunce liked euery bodye to witte that they shoulde abstayne thencefoorthe from suche sinnes as eftsoones they hadde committed before The second was that restitution shoulde be made of goods euill gotten whereby a large gappe was opened for the couetous Clergie for if either the parties died or they absent to whome these goodes wrongfullye gotten did of right appertaine the matter was lefte sothe ordering and will of the Biâ—hop euen as the Pope doth nowadays with his charters of pardons and indulâ—ences or rather wyth the verye bulles â—heÌ„selues of composition or reconciliation â—s be termeth them for whatsoeuer hath â—ene filched robbed or gotten by extorâ—ion or vsurie or by anye other vniuste meanes taken or wythholden from anye persons that bée either dead or if they be aliue and vnknowen so that the parties â—sing suche vniuste and extreme dealing will paye sixe rialls of plate to the Pope they shall not onely bée frée from all danger of lawe but also from all faulte and blame The thirde branch is so much the worse as it is more perillous daungerous for the soule wherein consisteth not alone the losse of a little siluer but of our soule when as meÌ„ are taught that they may make satisfactioÌ„ for their sins by fasting watching almes pilgrimage building of Chappell 's singing of masses all which notwithstanding they must be at a price with their coÌ„fessor for euery of these whervnto they do annexe the works of supererâ—gation as the chiefe groundsells fouÌ„dations of the building as for example Iâ— any enter into religion become a Nâ—â— or a Frier and vowe perpetuall chastâ—tie pouertie and obedience But to knitte vppe the knotte of thiâ— their doctrine of satisfaction it consisteth speciallye vppon thrée pointes The crucifying of our bodies almes and praiers whether wée perfourme them in proper person or redeme them with present paâ— for it is a mart and a portsale of al thiâ—â—ges yea of the very grace and fauour oâ— God. And hereof forsooth come these greate commodities if it be worth credite that they say firste almes doth easyly obtaine the fauour of God fasting and mortification of the flesh the release of the paine and laste of al prayer doeth quite extinguishe the reliques of the crime whych Christe had lefte remaining in our conscience béeyng vnperfectly purged But wheras some of the richer sort and more tender and delicate than the rest neither coulde nor woulde awaye with fasting scourging and other meanes of taming the flesh and besides had verye little leyâ—â—e to spare from their other affaires to â—stowe in prayer one part of these thrée â—rued in stéede of all the reste that is to â—ye almes or rather a superstitious kind 〈◊〉 liberalitie by the whiche they mighte â—alenge and applye vnto themselues the â—erits and good workes of Monkes the â—hich in their great store and abuÌ„dance 〈◊〉 nedelesse and superfluous for theÌ„selues â—nd supererogatorie
ouer themselues to imaginations and questions of subtiltie but are contented in the simplicitie oâ— the worde of God with direction of thâ— holye Spirite to instructe their consciences Other there bée who of their Confessions Catechismes Commentaries and traditions make as it were a fifth gospel giuing no lesse authoritie to their particular interpretations than if they were of the Articles of Fayth not refusing to call al theÌ„ Heretikes who point by poynâ— doe not folow their imaginations which although were good and substantiall to edifie yet are they none other than the breath of men and therefore vnworthie of comparison with the eternall worde These things Brethren with the coÌ„sideration of theÌ„ mouing no small sorow in my minde foreséeing as it were the breach which Satan might make in the house troupe of God by such a meane procured me to attempt familiarly one oâ— your brethren and companions in the worke of God who as he séemed of some superintendence and authoritie amongest you so I imparted with him the greate â—â—aunder growing to the Churches therabout and else where by such differences and dissentions manifestly published not onely by bookes of infamie but also in iniurious inuectiues in open assemblies whome I requested in the name of the Lorde to exhort his companions to forbeare their further procéedings in suche sort with discontinuaunce of their slaunderous order of dooings altogither vnworthie of the ministerie of Christ Hys aunswere hereunto argued hys sufficient forwardenesse complayning albeit against others and saying that the best meane for accorde were to bring in disputation and to handle chiefly the question vpon the Lordes Supper vpon the diuers and sundrie construction whereof sprong both the disorder and dissention I sayd there was slender hope of present accorde this waye if both the one and other would not disclaime their stoute straunge order in proponing their opinions and interpretations For sayde I if they obserue no more modesty in theiâ— words than they haue vsed temperancâ— in their bookes and wrytings neytheâ— can the cause be determined nor the errour reduced for whiche respecte I accouÌ„t it not out of purpose to take a confession of Fayth and imparte with thâ— people those Articles wherein we all agrée leauing the reste that maye bring likelyhoode of dissention or slaunder tâ— the Church Herein he séemed to approue my aduise with persuasion that to take thâ— Confession of Auspurge were most necessarye to enforce this accorde subsigning suche Articles as with good conscience we myghte receyue and interprete the other according to our vnderstanding which we haue already done with meaning to bring them to light tâ— the edification of the Church to the enâ— euery one maye sée that the controuersiâ— is not so great as is giueÌ„ out to the people who being both troubled and amazed with such diuersities knoweth noâ— what path to tread hearing some preach that Christe is here and other saye hée is not there but here The church of Christ is not suche one but oures is the righte Churche wée are of Paule and they be of Cephas and others of Apollo Alas are we baptised either in the name of Paule Iohn or Martin Is not only Iesus Christ our Redéemer Is it not in hys name that we are baptised and broughte into the Church Is not he the soueraine Doctor graduated not at Paris but in Paradyse whome our Heauenly father hath ordayned for our chief schoolemaister wyth expresse commaundement to heare hym Why then do we séeke so many maisters and forgers of doctrine To conclude I desired the said minister to abstaine from iniurious inuectiues and words of quarrell in bookes with exhortation to his coÌ„panions to modestie and séemely temperaunce in their preachings also to perswade the people to faith mortification and brotherly charitie which albeit they haue not obserued but rather in the contrary haue vsed words of slaunder in the very Pulpit teaching by that mean their audience to imitate their disorders And whiche worse is you other my brethren euen of late haue caused to be imprinted certain Libels wherin you haue reuersed the names of persons and by conuersion and change of letters haue moste iniuriously haÌ„dled a certain minister of the gospel calling him a brand of hel or such like name of reproch a sutletie far vnworthy your vocatioÌ„ If these matters continue I fear me good brethren that the iudgemeÌ„t of god wil thunder vpon our heades wheÌ„ beleue me the liuing god wil know how where to find vs though we be vnder the protection of great princes for the Lorde wil not leaue vnpunished such insolencies and mistakings of his deare Church the whiche he hath bought with his bloud deliuered from the tiranny of Antichrist so now such men would efâ—soones raigne and ouer-rule hir vnder coloure of pietie and instruction of certain persons whom the Lord hath stirred vp to minister and serue in his temple And to speake more cléerly in this matter know ye good brethren that touching Martin Luther Philip Melancthon with other like meÌ„ we esteme theÌ„ true seruants of god to whom as the holy spirit hath plentifully imparted his gifts graces so haue they labored with an earnest care bothe to wéede vp the abuses crept into our Christian religion also to manifest the truth of the Gospell of Christe albeit we must do acknowlege theÌ„ to be no more than men so by consequeÌ„ce subiect to be ignoraÌ„t in many thinges for so god vseth to bestow his gifts graces vpon meÌ„ as the condition of their ignorant nature may shew that they bée not gods vpon earth Besides that it hapneth many times that the seruants of God do obserue a certain special wisedom as not willng to reueale al they do vnderstand fearing their audience not to be as yet capable of such doctrin the same happening euen to saint Peter the Apostle of Christ who albéeit hadde receyued visyblye the holye Spirite yet hée estéemed the time not yet conuenient to manifeste to the Iewes the abolition of the Lawe fearing leaste by such a mean the preaching of the Gospell shoulde be broughte in hatred and the publication of the same hindered On the contrary Saincte Paule was of opinion that in a matter of so great importance oughte to bée no dreade of daunger but to make open and publyke manifestation of the lybertye whiche the Lorde hadde broughte vnto hys Churche In lyke sorte wée haue reason to presume that these good seruants of GOD Luther and Melancthon séeing the greate resystaunce of the worlde agaynste the preachyng of the pure doctryne and the abolition of the Papistes abuses iudged it an acte of wisedome to giue a little place to suche surie of the tyme and to gaine the heartes of the people gently not to alienate them vntimely by the teaching of the true doctrine of the Sacramentes expecting from daye to daye more proper and fitte occasion to restors and bring in
ends of them that persecuted the Churche Iohn 4. Ruardus Taperus VVhy Christ vvas called the vvorde Iohn 1. 1. Iohn 1. Heb. 1. Math 2. Heb. 7. Luke 2. Hebr. 9. Psalm 19. Rom. 1. Hebr. 11. Hovv diuersly God hath reuealed hymselfe The authority and credite of scripture vvhere it proceedeth The holye Scriptures are obscure to that vvilful and vnregenerate The firste degree in knovvlege of God. Psalm 1â— The seconde degree Sapien 2. The hatefull speaches of the vngodly against the vngodly The thirde degree proper only to the electe The originall cause of the controuersies aboute religion Rom. 5. A description of mans corruption before his regeneration Rom. 3. Psalm 14. Psalm 53. Psal 5. 9 Psalm 140. Psalm 12. Psalm 39. Psalm 36. Esay 19 Prouer. 1. Psal 13. 35. Collos 2. The firste sort of sinners The firste imaginatioÌ„ oâ— vvickednesse is very sinne in it selfe The Popish distinctions of sinnes by degrees Rom. 4. Genes 3. Rom. 2. The vertue and efficacie of the lavve The figures of the olde testament shadovves of Christe Heb. 6.7.8 Arnobius in his third booke contra Gent. The firste builders of temples Iohn 1. Hebr. 1. Luke 1. Math. 1. Gene. 3.15.17 The originall of sects heresies Vide compend theolog lib. 6. cap. 4. Ruardi Tapart Pet. Lombar Sent. 4. Scotus in 4. sentent Tho. Aquin. in sent laus Ezechiel â— Psalme 51. â—â—de comâ—nd theoâ—g lib. 6. ep 25. Ruâ—â—d Tapart 〈◊〉 confess The fruites of Popishe confession Cap. omnia vtriusque sexus c. de sum Trinttate fide Cath. Extr. de poenitent remiss Sem potius mâ—nducantes Rom. 7. Genes 3. Exod. 20. The true order of confession Priuate coÌ„fession Psalme 52. Esay 50. Open confession and voluntary Daniel 9. 1. Timoth. â— Confession in the face of the congregation Priuate reconciliatioÌ„ Publike penaunce for publicke offences Good intentes the cause of errours Cap. omnis vtriusque sexus c. Compend Theolog. lib. 6. cap. 29 Ruard Tapart art 6. de satisfactione The applâ—cation of Monkes merits The occasion of establishing Purgatory Hebr. 7. Psalm 110. Esay 53. Confession of our ovvne misdeedes The beginning of the feare of God. The giftes and graces of the holy ghost Degres of regeneraâ—â— on Christian â—aith Luke 1. â—itus 2. Hovv vâ— be couple vvith Christe Iohn 17. Regenerâ—tion and invvarde baptisme â—es 27. â—hryste Iudge to â—itte the â—ythfull Iohn 5. Free Iustification throughe faith Luke 7. Christes chardge vvhich he gyueth to the sinner that is coâ—uerted anâ— beleeueth â—ompend â—heolo veâ—itatis lib. 6 â—ap 32 â—igh coÌ„tr 2. hom 2.2 â— 12 Ruâ—r â—ap act 8 â—onc TrideÌ„t â—ap 7. Luke 10â— Deut. 24. Vide summaÌ„ Theolog. Alexand de Ates art de Iustifie Rom. 5. VVhat Iustificâ—tion is The renouation of our vvill and vnderstanding Psalm 32. The doctrine of freevvill as the Papists teache it Our communion fellovvship vvith Christe Luke 1. Roma 8. Rom. 8. 2. Timoth. 9. Thom. Aqui. 1.2 q. 113. Ephes 3. 2. Cor. 13. Iohn 17. Maâ— blind vvithoutâ— the right oâ— the spirite The â—â—rcâ— degrees of merites Merita dâ—gna De Congrâ—â—o De Condigâ—o Math. 5. VVorks of supererogation VVorkes of mans deuice and inuention Esay 1. Roma 8. The coniunction of Christe and his members is spirituall Math. 28. The badge and token of our regeneration Rom. 8. The holy spirite in the mindes of the regenerate Esay 59. The encrease of faith The mortification of the fleshe Brotherly charitie Rom. 12. Galath 5. Coloss 3. Iohn 4. The vvise sentence of Salomon vppon the tvvo harlottes The Romish churche is no mother but a stepdame The care that the heathen princes had in deciding their subiects causes Deut. 17. For vvhat purpose kings vver anoynted The authoritie of the Magistrate proceedeth from god Rom. 13. Armour and vveapons vnnecessary instruments to remoue abuses epist. 73. The incoÌ„ueniences that ensue vvhere religion is forced The armor of Christians against persecutioÌ„ by silence and hope Forced religioÌ„ hardly taketh depe roote In the hearâ— The vvay to vvinnâ— men to Christiaâ— religion Act. 8. Hereto maye in a sorte be applied that of the Poet. Nitimur in vetitum semper cupimusque negatâ—â—d est VVee striue for that vvee moste are forbidde Micheas alone preacheth the truthe againste 400. false Prophets 1. Reg. 22 Psalm 34. Flaunderrs a place of good entertainment A perillous matter to â—riue a multitude â—nto deâ—paire The clemency of Charles the â—ifte tovvards the Spaniards â—hat rebelled The petition of those of the lovv countries VVhether men of diuers religion maye be at peace one vvith another The Pope giueth entertainmet to Ievves levvishe ceremonies In the Pulpit ought not be preched other vvords thaÌ„ of God to knovv and serue Christ DescriptioÌ„ of the false Prophetes and preachers of the Papistes Reade the Epistle of S. Iudas the Apostle A meane to accorde questions concerning the doctrine VVarre of learned meÌ„ most slaunderous VVhereof it coÌ„meth that the audience in the reformed church to be deformed in liuing M. Yllyrye The authoritie of Luther and other Doctours of the Gospel The vvisdome of S. Peter The zeale of S. Paule Galath 2. Reade the â—â—utles of MelancthoÌ„ to Luther but chiefly the second Reade th beginning of Sleidan historie VVhat supper the Protestants had in the beginning The marke of the Christians Ioâ—n 13. Doctrine of the holy Supper of Christe The summe of the Doctrine 〈◊〉 Christe Christe is the Fruite of the Tree of life The true vnderstanding of the vvordes of Christe Iohn 6. Cause of the celebration and institution of the Supper Interpretation of the vvordes of Christe in the Supper The Spirit of God is not lincked to outvvarde ceremonies The receiuing of the sacraments serue nothing to suche as vvil not receiue Christe The vnderstaÌ„ding of the vvordes of the holy supper Note the absurditie of the false interpretation of the vvordes of the supper Note the interpretatioÌ„ of these vvordes ComparisoÌ„ betvveene the first and second Adam Meane to receyue Christ Election Vocation Penance The true preparatioÌ„ to knovve Christ is to knovv the necessitie vve haue of him The faithfull feele the preseÌ„ce of Christ in their heart The life of a Christian shevveth that he hath Christ in him Sacrifice of thanks gyuing in the holy supper Confirmation and augmentation of Christ receyued in the supper The holye supper representes vnto vs a brotherly charity of one to an other The occasion of the vvriting of this Epistle Reade the Articles of the confessioÌ„ of faith of Yllyric the better to vnderstande the Articles folovving The opinion of Math. Yâ— lyricus his companions touching the Supper â—Vhat â—niunction â—etvvene â—hrist and â—eliall 〈◊〉 Cor. 6. Thei of the coÌ„fession of Auspurge agree not amongest themselues vpon the vvordes of the supper Reade the booke named Antithese of the true falâ— exposition of the tenth Article of the CoÌ„fession of Auspurge the Authour of the same is Sybran Andreas Touching the dissention of M. Ylliricus vvith Philip Melancthon and those of the confessioÌ„ of Auspurge read the epistles of MelancthoÌ„ in manye places but chiefly the Page 452. Also the Acts Synodals imprinted in the yere a thousande fyue hundred fiftie and nine Also the ansvvere giuen to the legate of Saxon by Philip Melancthon Seeke the confession K. 10. 11. A sharpe poynt of M. Yllyricus in his confession The preachers of the confessioÌ„ of Auspurge accuse the other ministers VVee ought so to preach and vvrite against the abuse of the Papists vvyth a Christian modestie The tiraÌ„ny of the Papists vppon the spiritualtie teÌ„poralitie The cause vvhy the papists and â—heir allies â—ake vvar against the Gospell The children pf God are neuer out of their ovvn countrey Iohn 3. Luke 7. 2. Cor. 4. Rom. 9. Eccle. 4. Iohn 13. Cor. 12. 13. 1. Tessa 4. â— Iohn 2. 3. â—â—â—uer 10. Verse 12. Ibidem 15. Verse 17. 18. â— Iohn Leuit. 22. Leui. 19. Math. 5. Rom. 12. Rom. 13. Iohn 13. Rom 9. Colos 3.
people of God the flocke of Christ and â—is beloued spouse the Churche whyche â—â—ey ought with their power and might â—oth to defende and aduaunce And here â—t is worthy the noting to shew the diffeâ—ence whyche Christe putteth betwixte Christian and Ethnicke Princes in these â—ordes The Kings of forrayn nations saith he doe beare rule ouer them in so muche that they bée both gracious wyth â—he people for their greate authoritie and â—y an honourable title are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye beneficiall Howbeit I woulde haue you bend another waye â—hat the more one of you shall excell another hée béehaue hymselfe so muche the more lowely and perswade himself that â—he rather occupyeth the place of a minister vnto other than a ruler of others and this lesson did Christ teache his apostles howe muche more reasonable is it than to apply this to al Princes and magistrates For they are not sette beside their chaire by this commandement but are called to the consideration of theâ—â— owne weale and to moderation and bouÌ„tifulnesse that calling often to their remembraunce and duely considering thaâ— they haue obtained this preeminence aboue others by the onely grace and fâ—â— of God and that they ouer whome theâ— beare rule are not brute beastes but 〈◊〉 created of God of the selfe same nature that they themselues be of and that theâ— shal be herafter partakers al of one kingdome and are the brethren of Christe whiche did aswell shead his moste precious bloud for the moste base and simple soule as for the moste mightie King anâ— Prince of the worlde Finallye that they are the members of one Churche as iâ— they were the partes of a naturall bodye whereof none ought proudlye to aduance it selfe aboue the reste but with all modestie of minde temperaunce mildenesse and gentlenesse guide and gouerne their common wealth to the common weale of their subiects yet in such wise that they do or enterprise nothing contrary to the coÌ„maundement of god who is king Lord Paramâ—unt aboue al other kings prinâ—â— of the earth It is reported by the hiâ—riagraphers that when Octauius Auâ—stus hearde a flatterer on a tyme call 〈◊〉 lord he refused the title desiring rather be accompted a fellow citizen and maâ—strate among his subiectes than to bée â—ffed vp with pride of so hautie a name â—owbeit we without flattery desire to gyue â—to our princes the most honorable and â—rincely stile that wée can deuise forasâ—uche as wée knowe that their power â—d aucthoritie is established by Gods â—orde so that they in like sort would take â—tie and compassioÌ„ vpon their poore subâ—â—ctes making their humble supplicatiâ—â—s and in moste lamentable wise comâ—â—ayning themselues vnto them and not â—â—ffer them before the cause bée hearde â—r that they haue pleaded in their owne â—efence to bée so wrongfully and shameâ—ull putte to execution And if this reason â—ught to moue al Christian princes to enâ—line to mercy howe much more oughte your Maiestie be persuaded to exteÌ„d mercye fauor towardes your poore afflicted subiectes For with howe many notablâ— and princelye giftes and ornaments haâ—â— God blessed and endewed your Maiestieâ— to the ende that being so furnished yâ—â— should employ them to the defence of hyâ— Churche either in part or in whole witâ— suche feruente zeale as appertaineth 〈◊〉 that behalfe I omitte here the occasion I haâ—â— offred to speake of the excellencie and antiquitie of your maiesties house and familie I will not enter into the discourâ—â— of the moste notable and famous victorieâ— and triumphes of your moste noble progenitors namely and especiallye of thâ— moste redoubted Emperour father vntâ— your maiestie whose famous memoriâ— wyll bée conueied to al the posteritie continued for euer one only vertue will I speake of which I thinke praise worthy among the residue of your moste noble qualities ornameÌ„ts namely your maiesties moste honourable inclination to gentlenes curtesie and bountifulnesse which the hipocrits pharisies vnder the cloke shadow of religioÌ„ go about to extinguishe iâ— your grace rob your maiestie of the due â—erued renowne coÌ„mendation for the â—ne and by taking the sword out of your â—iesties hand abuse the same to the great â—rogation of your maiesties honour to 〈◊〉 sheding of muche bloud in your domiâ—ons both far and néere boasting that â—ey doe it by lawfull commission and 〈◊〉 your Maiesties aucthoritie and warâ—t If they that be your maiesties morâ—ll enimies durste enterprise thus much â—n would in no wise suffer it can your â—aiestie abide that these so shamefull â—ings should be not only attempted but â—t in executioÌ„ by and against your own â—aturall subiectes vnder your maiesties â—ountenaunce and vnder coloure of your â—ucthoritie And nowe that your maiesty â—ath intelligeÌ„ce herof it behoueth you to â—e vigilant be redie willing to withâ—tande these iniuries in this wise offered â—o your subiectes to the performaunce wherof your Maiestie hathe no néede of â—nye prouision in warlike sorte nor no â—rmed men nor greate barbed horses to â—erue in fielde to the endomaging of your realme and spoile of your towns and pâ—ple neither yet to entertaine any stranâ— and forraine souldiors For your realâ— is full of many faithfull and moste obeâ—ent subiectes Neyther is it any forraiâ— Countrey appertaining to your sworâ— enimies that you shall inuade hereby 〈◊〉 aboute the banishement of Turkes aâ— Infidells oute of youre Realme and tâ— confines therof but to remoue and abaâ—don out of all Christian congregation all idolatrie and doting superstition aâ— the vaine fantasies and deuises of maâ— idle braine And therfore our quarrell â—ing not agaynste bodylye ennimies bâ— ghostly and spirituall wée shall haue 〈◊〉 vse either of brasen péeces or pikes 〈◊〉 stéele armoure one onely sworde wâ—â— suffise vs to witte the sworde of tâ— Spirite euen the worde by the whycâ— wée maye easilye brydle Sathan aâ— breake his iawes quench his fiery dartâ— deface all Idolatrye and superstitioâ— and plucke it vppe by the rootes Tâ— whych sword both beautifull and to tâ— eye and seruiceable to be vsed if it pleaâ— your maiestie to take about you I hope 〈◊〉 it wil shortly come to passe that you â—â—l bring all your subiects of youre lowe â—uÌ„treys without the losse of any one maÌ„ 〈◊〉 sheading one drop of bloud to be most â—edient to the law word of God as they â—me bin heretofore most loyall with all â—â—etifull submission vnto youre Maieâ—es edicts and ordinances whose dayly â—ayers vnto God are only that it would â—ease youre Maiestie to entermedle in â—ese matters that are in controuersy and 〈◊〉 determinine them with equitie as it â—all séeme beste to your wisedome vsing â—fficient iudges on either parte that by â—iendely and indifferent comparison of â—â—th the doctrines of the Papists and of â—e Protestants the euill part may yelde 〈◊〉 the good and your Maiestie sitte an inâ—ifferent arbitratour betwixt them But perhappes our aduersaries will â—ake
answere that there is henceforth 〈◊〉 cause of triall by disputation for asmuch as our religion hath ben long ago â—â—ndemned by many generall Councels and by all vniuersities namely and principally at the councell of Constance at which tyme by the sentence and awaâ— of that Councell Iohn Husse and Hieroâ— of Prage were burned for maynteynâ— that error which Luther of late renâ— likewise at the counsell of Trent was â—â—thers heresy condemned so that there â—â—maineth nothing but present deathe 〈◊〉 them that shal shewe themselues disoâ—dient to the decrées and determinatioâ— of councels forasmuche as they are â—â—come rebells and haue fallen from tâ— faith of their holye mother Churche the whiche it is not vnknowen how thâ— all this their tiranny they shew to warâ— vs hathe taken hys originall and begâ—ning whiche if a man woulde enter mâ— narrowly into the consideration of aâ— diligently weighe the words thereof tâ— shoulde easily perceiue there is no sucâ— matter of importance why princes shuâ— not be forwarde and willing to defenâ— their subiectes from those lyons mouth which beare themselues so bolde boaâ— of the name of the Churche touchinâ— the preiudice of the Vniuersities whicâ— accompte oure doctrine hereticall and so condemne it They do al know rigâ—t wel and their consciences maye beare them sufficient record that they speak not what they thinke but for feare of punishment or losse of their prefermentes and dignities or confiscation of goods or for shame or losse of lyfe are enforced agaynste their conscience as might appeare most manifestlye in the condemnation of that moste learned and godlye Doctour Iohn Egidio of Arragon chiefe Cannon preacher in the Cathedrall Churche in Siuil where certaine that were iudges and arbritratours in the matter whom the Inquisitours do call Qualifiers of the cause repenting themselues of the iniurie offered to that good and godly man did afterwardes make protestation accordyng to the truth whiche was also the cause that a certayne diuine called Maestro Blanco was burned and Doctour Constantino de la Fuente after he had bin long time tossed to and fro and vexed by the inquisitours and caught a great sicknesse by reason of the continuall filth and stench of hys prison at the lengthe tooke hys death of the same And for the selfe same cause lykewise were Ieronymo de Caro and Luys de Metina bothe Monkes of the order of Sainct Dominick executed wyth dyuers other learned and godlye persons whose names youre Maiestie is right well acquainted withall It may therfore please youre highenesse to consider thus muche that if these men hadde indifferent iustice ministred vnto them and frée pardon of spéeche to speake frankclye what they thoughte they woulde haue spoken most notably in defence of the truth For the diuines and clergie of Spaine had sufficient trial aswell of their excellent learning as of their singuler vertue And here I omitte to speake of the great residue who agréeing in the same profession of faith whiche the Protestantes of Germany doe professe dydde with greate constancye of hearte and stoutnesse of courage ende their miserable life by a far more ioyfull and glorious deathe amiddes the flames of fire And among these diuines there and vniuersitie you shall perhaps fynd some good men and yet some so simple and rude â—diots God wot that they thinke it againste Gods forbod to bée but one dram wiser than their maysters whyche like shepe that followe the belwether depend wholly either of the Deane or rector as they call him of the Vniuiuersitie or of â—he Abbot or prior of the couent or some famous and notable doctour or graduat And who knoweth not that these bée the Popes owne tender dearlings which besturre them on al sides to kepe the coales of Purgatorye alwayes alyue What iudgement then can they gyue on the other side for the other partie whiche acknowledgeth no other Purgatorie than the bloude of Iesus Christe by the whiche all men of all tymes and ages were purged from the filthe of theyr synnes and delyuered from eternall deathe and damnation Concerning the councell of ConstaÌ„ce all the world knoweth of what dispositioÌ„ Pope Iohn was and what earnest suters Antipopes against hym for the popedome and what decrées and constitutions were made at the same assembly as also how all they that were at the same counsell wer affected in religion it is euident to all the worlde in that they condeÌ„ned those men to be burned who laboured earnestly to haue enormities of the churche reformed and came not thither nother of themselues wythout sendyng for but vnder promise of their safeconducte safely to returne again In somuch that that counsell is termed of many men in theyr writings a petie counsell declaring therby that it was not an asseÌ„bly of the pastors and ministers of the Gospell for the reformation and amendemente of the decayed estate of the Churche but rather of furious and diuellishe persons to ouerthrowe the poore remanent of the church forasmuche as at the same most troublesome time thrée Popes were at greate variaÌ„ce and dissention among theÌ„ selues proclaymed open warre one agaynste an other were all of them remoued and in their places was Martine the fifte substituted Pope But to speake somewhat in a generalitie concerning counsels it is a playne matter that he that is guiltie will neuer giue sentence against himselfe And therfore the Counsell of Trent whyche was purposely summoned asseÌ„bled agaynst them that impugne the authoritie of the Pope maye aptely be resembled to a confederacie of theues and murderers whiche assemble themselues togither in wods and deserte places and there condemne also the inhabitantes bothe of the Town and Countrey aboute them for that they lye in waite for them and séeke to bring them before the Magistrate to examination For what other thing do the Popes in all theyr counsells they call Fyrste and formoste they appoint some strong Citie for the purpose they prouide garrisons of Souldiours to guarde and to defende them from forraine force they banishe al out of that assemblye that would any wayes disagrée from them or if they admitte them it goeth néere to cost them their liues And when they bée met togither and mounted into their seats thence they sende their threates and curses lyke shunder boltes thicke and thréefolde to the greate disturbaunce and anoy of all the world threatning excommunication warre destruction banishemeÌ„t murder and lastly fire and fagots But to whom I beséeche you do they send these their fiery dartes Forsooth euen vnto suche aâ— with hartie sorrowe and griefe doe complaine againste them and accuse them oâ— moste horrible sacrilege whereby they haue berefte the poore Christian people of their onely health and comforte Christ Iesus for their own commoditie and aduantage that they might with more securitie satisfye theyr filthie mindes with riote ambition and all kinde of abhominable luste Wherefore I referre the matter to your most gracious consideration and iudgement whether anye suchâ— councells