¶ 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
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
in their dominions of auntieÌ„t right that your maiestie might with indifferencye determine all these controuersies bring home again peace and traÌ„quilitie vnto your countreis reléeue and succour poore men that are moste cruelly persecuted racked spoiled wounded and condemned to the stake breake the furye and outragious tiranny of these Termagants whiche vnder the colour and pretence of Christian religion doe persecute those that accompte nothyng so deare or precious vnto them as Christian religion Otherwise vnlesse youre Maiestie prouide some presente remedye for these calamities what other issue can youre Maiesty looke for of these things but that in stéede of moste faithfull subiectes to obey you and such as wil be prest and readie to spende both life and goods in yours Maiesties quarrell you shall in the ende be no kyng of men but onely of corses some hanging on the gibbet or gallowes some murthered in corners some burned vnto ashes For this one thing haue the inquisitours and their complices béene deuising and practising continually and no doubt of it will as they haue begun long since bring to passe that these spoils of mens goods wherby youre Maiestie and youre Kingdome shoulde haue reaped greate commoditie shall be transported into forraine Countries to the greate decay of you and your realme of Spaine And what doeth youre Maiestye thinke to bée the destruction of your people the decaye of your realme the empairing of youre Maiestye and dammage to youre moste royall person if thys bée not the verye confusion of all they that preferred the Monarchie that is to saye that kynde of gouernement and that state wherein one ruleth were moued so to do by the similitude likenesse of maÌ„s body For the king or chiefe ruler in a common wealth maye aptely bée resembled to the heade in the naturall body the Subiectes likewise to the inferiour members And this similitude besides the resemblaunce of preeminence and of subiection doeth sufficiently declare vnto vs howe greate concorde and what affection ought to bée betwixt the rulers the subiects how vnresonable a thing is it theÌ„ how vnsemely that the King shoulde wyth hys owne handes delyuer hys owne sworde into the handes of a madde man wyth the whiche he may cutte in sunder the members of the Princes owne bodye mangle them disseuer them one peece from an other and yet hée as one without sense beholde it with his eies and permit it who woulde not iustly meruaile at so greate follie and madnesse or can youre Maiestye be ignorant hereof that you are the person that playeth the same part in committing to the inquisitors your aucthoritie and power as it were a naked sword into their handes wherewith they maye cutte and hewe in péeces your Subiectes the very members of that bodye wherof youre Maiestie is the heade to the greate decaye of your people and weakening of your estate For example wherof it may please your maiestie to consider the kingdoms nexte aboute whose power and strength being by these means empaired and decayed both by lande and sea haue fallen into moste miserable calamities and haue bene constrained to praye aide of their enimies to succoure them in their extremities I omitte here to declare howe farre this disagréeth from the good and iuste kinde of gouernment described by the wise and beste learned in those affaires for subiectes to bée not onely not defended preserued and vnder the protection of their soueraignes nor aduaunced by them but spoiled oppressed and most cruelly put to death and murthered Aristotle in the bookes which he wrote of the state of common weales recordeth not without great detestation of so horrible a facte that certaine Barbarians in time paste vsed this maner that whosoeuer entred into any place of regiment before all things shoulde take a solemne othe that he shoulde do nor saye nothing in fauour and behalfe of the people nor séeke to kéepe concorde and loue among the people as though loue and felowship would rather cause breach of lawes than hatred and enmitie What would Aristotle saye then if hée were alyue among vs againe Is it not like hée would saye that the Princes of Christendome are of the same minde affection and purpose and that they had determined conspired and vowed the same with a solemne othe that the people shoulde haue none more deadly foe and enimy vnto them than the prince and ruler by whose sufferance commandement or negligence or dissembling or authoritie euery good man shuld either be hanged or banished or imprisoned causelese without desert or crime eyther of fellonie or murder or adultery or anye suche like offences but onely bicause hée is contented wyth hazarde of life and goodes rather to obey the commandement of God than in leauing them to folowe the vaine fantasies and deuises of mans braine and the doctrine of false hipocrites the whiche thing shoulde bée more manifeste than the lighte of the â—aye euen to Princes themselues if before they were haled so violentlye to most horrible execution they myght be herein the defence of their cause and innocency Béesydes what pleasure can a prince take which feareth not to incurre the hatred of hys Subiectes and whose conscience pricketh hym that hys people loue or regarde hym not as theyr father or Captayne but hate him as their ennimye how can it bée that that woman shoulde beare anye good affection towardes hym whose tyranny hath bene the cause that theyr béeloued husbandes haue béene haled out of theyr armes and putte to moste cruell deathe howe can children honor hym that haue séene their pareÌ„ts most cruelly persecuted and slaine before their faces al by his vnmercifulnesse Will not all the whole people bée loath to put their life and goods in ieopardye for him who hath wronged and iniuried theÌ„ most spitefully The consideration whereof if it be but of small force to moue your Maiestie thoughe they be very weightie and worthy the marking of all sortes of people yet let the name of Christian religion of Christian beliefe yea the name of Christ moue you wherwith we flatter and please our selues and vaunt our selues aboue other This barbarous tyranny leaue it to infidells the very name of Christe shoulde be of force sufficient to moue your Maiestie beléeuing in Christe and therof bearing the name of a Christian to haue an earneste zeale and ardent affection to embrace mercie charitie and méekenesse of heartâ— What was meant by the ceremonie of the olde lawe when it was commaunded that Princes ere they tooke vppon them the gouernement of the state should be annoynted wyth oile anye other thing but in following the qualitie of the oile they shal deserue the good will of the people by lenitie mildenesse and gentlenesse and consider that the vertue of the oile is to supple the olde sores not to make any gréene woundes And doubtlesse ChristiaÌ„ Princes oughte to be so muche the more of gentlenesse mildenesse and cherefulnesse bycause they haue in chardge the
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
by hooke or by crooke one waye 〈◊〉 an other For as thoughe it were a â—â—all matter to deuoure and at a morâ—ll to choppe vppe the quicke to gnawe 〈◊〉 theyr bones and as the Prophet â—yth to breake them in péeces and â—st them in a potte to make themselues â—oath wythall they wyll also resemâ—le the Crowes and praye vppon â—e deade carkasses For what is to â—ée called a deuouryng of men a liue if â—hys be not That no maÌ„ be he neuer so pore without present pay might either haue his châ—â— christned or bishopped as they term 〈◊〉 nor any be priested nor maried nor â—â—ceiue the Communion nor be anoylâ— lastely which is a moste euident argâ—ment of the insatiable couetousnesse 〈◊〉 these gréedy cormorants might not bâ— buried and layde in the earthe which 〈◊〉 common to al men except these fellow had their mony paide afore hande bâ— specially if a poore man ought any peâ—tithe firste fruite or any other Church duety he shoulde not haue Christian bâ—riall before he hadde satisfied thereforâ— And then also I beséech you what chantic did they shewe to the deade after aâ— this forsoothe they woulde make the executours pay for their Masses and Dâ—â—ges for their singing and chaunting foâ— crosse and crosse cloth for bell and candle light for soule knells for sensing foâ—beare and beare cloth wyth infinite other polling recknings that these shauen Syres and these pedling Mercers haâ— learned in the schoole of Satan their Syreâ— And this is the cause moste myghtye Prince why a number haue willingly â—parted out of your Maiesties Realme 〈◊〉 Spaine sorowing to sée before theyr â—â—es so manye and so horrible abuses in â—e Popish Church and hauing no hope 〈◊〉 redresse in so curelesse a case for suche 〈◊〉 durste either priuyly or openly make â—eyr mone to others or declare their â—dgement in religion â—asted the Inquiâ—â—ours tiranny therfore some being exeâ—â—ted by fire quicke some strangled to â—â—athe some perishing vppon the racke â—nd other their tormentes inexplicable â—me by the filth and corruption of the prison others moste cruelly intreated at â—he Gaolers handes and yet of all the â—est this is most slaunderous and greaâ—â—st dishonour to your Maiesty that all â—â—ese tyrannies are countenaunced with â—our aucthoritie and by vertue of your â—ighnesse commission as the common â—â—ying is that your Maiestye is the auâ—hor thereof and the Inquisitours but â—oure instrumentes For they saye that â—our Maiesty hath straightely charged â—nd commaunded that all suche persons as shall holde opinion that these thingeâ— that be aboue named bée abuses and desire to liue in that fréedome of consciencâ— wherein God hathe placed vs by the Gospel of hys sonne Christe shoulde suffer imprisonment tortures death in mostâ— cruell sorte that can be deuised And therfore it behooueth your Maiesty greatly most gracious Prince to take notice of this cause which our aduersaries for the respect of their own priuate lucre séek by al means to kéep from your knowledge fearing that our cause being knowen they gaines would ceasse before your grace authoryze by Commission suche vniustâ— Iudges and not to permitte that they shold sit of life and death ouer them who can best declare to your grace the subtill practises of thys generation bycause they knowe them beste It is reported in histories that Hadrian the Emperor who knew not Christ nor his religion neuerthelesse woulde not reiecte the supplications and bylles of petition exhibited vnto hym by the Christians Neyther did Pontius Pilate that Iewe enter into iudgemente of â—ure Sauioure Christ before he hadde â—y orderly Processe and as it were â—y due fourme demaunded of the parâ—ye hym selfe what hys cause was â—utting apart out of the place of iudgeâ—ente all his accusers Festus and Felix twoo chiefe Rulers among the Romaynes and Lieutenauntes of the Prouynces woulde â—ot condemne S. Paule till they hadde wyth pacience hearde hym pleade hys owne cause Neyther woulde youre moste noble progenitoure and late Emperour Charles the fyfthe of moste famous memorye bée quiete in hys mynde before â—ée hadde hearde Luther speake for â—ymselfe in hys Maiestyes owne presence And also as it is reported of â—enne of verye good credite dyd priâ—ately séeke to vnderstande the whole â—ate of hys cause at Luthers owne â—outhe Whervpon Pope Paulus the thirde of â—hat name began to haue him more than halfe in a ielousy and to conceiue some displeasure towardes hym frowned vppon him fouly therefore in so much that he lette not to threaten the Emperour tâ— remember hym for suffering an heretike to speake in hys presence though in hys owne cause The whyche is an euident argument of a full weake and an vniuste quarrell when a man refuseth to haue his cause referred to the debating and determinations of indifferent iudges For if the Pope and his Clergy maintaine a righteous quarrell why dare he not referre it to the iudgement of Kings and Princes why fléeth he the triall therof why is he afraide to come to conference and haue hys cause fréely debated in a generall councell where the controuersies of religion might be debated and disputed of and euerye man be hearde to speake his opinion according to the truth of the Gospell without feare or danger of their tyranny What impediment was ther thinke you why the East churches of Greece Macedonia Asia Africa Constantinople and Antioche woulde not gyue their consent to the primacie of the â—pedo me not giue their consent naye 〈◊〉 at moued theÌ„ with might and maine â—withstande that ambitious nation of 〈◊〉 Romishe Supremacie by vertue â—â—ereof say they we may displace kings â—o Emperours from their Kingdomes 〈◊〉 Empires wée maye spoile them of â—â—ir Crownes we may take the sword â—t of their handes and dispose all that â—â—me at our owne pleasures and at our â—illes giue the spoyle thereof where it â—â—easeth vs And yet Princes and Poâ—â—ntates being drunke with the Babilonicall harlot doe kisse hys féete honour â—im in earth like a God and so do terme â—im the God of the earth their most hoâ— father and supreame Bishop and beâ—â—g falsely perswaded that hée can not â—â—re doe therefore thinke that the poore â—rotestants are iustly condemned by his â—ome bycause they will not fall downe â—nd worship the enimy of God thinking â—hat all Princes may with very good iuâ—tice and with a iuste conscience execute â—ll things that are commaunded by him and that the inquisitours likewise mâ— doe the same by vertue of theyr commision O mercifull God what a blyndneâ— is this O how sharp are thy iudgmenâ— O Lord that hang ouer our heads the men being worse blinded inwardly as in more grosse and palpable mists of iâ—noraunce than the outwarde mistes aâ— darkenesse that the people of Egipt weâ— in shoulde notwithstanding thinke the did as perfectly sée the truthe as the Suâ— at middaye and on the other syde iudgâ— them to be blinde that haue the true an perfect light euen the spirite of Christ â–ª giue light to
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
our charity be shewed in the lifting vp of beastes let vs consider wyth stronger reason that his maiestie would that we haue care of the soules of our brethren and neighbors whom if we sée strayed from the waye of truth let vs labor to reduce them if they be falne into the pit of error let vs offer theÌ„ our hands rather than to pronouÌ„ce sentence of condemnation pursue theÌ„ euen vnto death Texts of the diuine vvorde exhorting vs to loue our enimies and pray for such as persecute you THou shalt not walke as a detractor amongest the people thou shalte not dresse thy selfe against the bloude of thy neighbor for I am the Lord Thou shalt not hate thy brother in thy heart correcte thy neighbor suffer no sinne vpon him Thou shalt not reuenge nor kepe malice againste the children of thy people but thou shalt loue thy neighbour as thy self for I am the Lorde You haue heard that it hath ben said thou shalte loue thy neighbour hate thy enimie But I say vnto you loue your enimies blesse those which curse you do good to such as hate you praye for those that runne vppon you to persecute you to the end you be the childreÌ„ of your father that is in heauen for he maketh his sun shine vpon the good and euill and sendes raine vpon the iust and iniust For if ye loue those that loue you what rewarde haue you therfore The Paganes do not they the like also And if you imbrace onelye your brethren what doe you more Doe not the pagans also the like Be you perfect as your father is perfect that is heaueÌ„ Do not render to any euil for euill procure honest things afore al men And if it may be at lest as much as in in you haue peace with all men Do not reuenge welbeloued but giue place to anger for it is written To me belongeth vengeaunce sayth the Lord and I will giue it if then thy enimy be hungry giue him to eate if he haue thirst giue him to drinke for in this doing thou shalt assemble coales of fire vpon his head Be not ouercom with euill but surmount the euil by the good Owe nothing to any man if not that you loue one another for who loueth an other hath accomplished the law which sayth Thou shalt not commit adulterie thou shalt not kill thou shalte beare no false witnesse thou shalt not couet c. And if there be any other coÌ„mandement it is in effect comprehended in this word Thou shalte loue thy neighbour as thy selfe Truly if we had this stone of fouÌ„dation of brotherly charitie in the buildings of our life traffickes contractes with our neighbors all the parts of this spirituall house which God hath giueÌ„ vs in charge shuld be wel ordred couched After the Lord had washed their féet taken again his garmeÌ„t and that he was set again at the table he said vnto them Know you what I haue done vnto you you cal me Lord and master and you say wel for so I am if then I that am Lord and master haue washed your féete you ought also to washe one anothers féete For I haue giuen you example that eueÌ„ as I haue done you may also doe Why haue not we remembraunce of this holy ceremony when we celebrate the supper of Christ séeing that he himselfe hathe prepared the hearts of his disciples with this admonition afore he shewed or did institute the sacrament of their coniuÌ„ction with him giuing them to vnderstand that he is not worthye to receiue Iesus Christ which doth not applye his heart to washe the féete of his brethren I speake truth in Christ I lie not my coÌ„science bearing me witnes by the holy spirite that I haue great sorow continual torment in my hart for I did desire to be separated with Christ for my brethreÌ„ which be my parentes according to the flesh When we shal féele our hearts so wel touched with the spirit of God as S. Paule was let vs set vpon hardly to correct the errors opinions of others and so long as we are fleshly guided rather by stomack thaÌ„ spiritual zeale let vs employ our time to pray God for the ignoraÌ„t Let vs be theÌ„ as chosen vessels of God holy and welbeloued clad in the intrailes of mercie humilitie gentlenesse and of a minde of pacience supporting one another and pardoning one another if wée haue quarrell as Iesus Christ hath pardoned you euen so forgiue you others besides all this be attired with charitie the very bonde of perfection And let the peace of God gouerne in your heartes whervnto you are all called in one body and be gracious The word of God dwel fruitfully in you in al wisedome teaching and warning one another in Psalmes songs and spirituall prayses with grace singing with your heart to the Lord wherby we shal sée how farre from these rules of charitie be they that in place to edifie the Church of Christ doe rather procure hir confusion with their debates and questions FINIS IMPRINTED AT LONDON by Francis Coldocke and Henrie Bynneman ANNO. 1577. The office and duety of Princes and Magistrates touching the cause of religion Iosue 1. Deuter. 17. Cicero lib. 1. de natura deorum D. Aegidio accused of the MoÌ„kes An Inquisitour discouereth the secretes of the Inquisition The Doctrine of D. Aegidio i. Scoffes The Lay people inhibited the reading of holy scripture Iosu â— Iohn â— Rom. 4. 10. The coÌ„mâ— and Popisâ— catholicke fayth The Turkes more cunning iâ— theyr Alcorane that Christians are in the Bible VVhat mâ—ner of knovvlegâ— of God is in papaciâ— The blasphemous coÌ„sequeÌ„ces of the Popishe doctrine in their opinions they holde of the Deitie Incertenty and vveaknesse of fayth breeâ—eth distrust dispaire of grace A definitioÌ„ of fayth after the Romishe doctrine The Popes playsters and remedies for sin Contrition is the depe sorovv of the hart dread of conscience springyng from the knovvlege of our sins The Doctrine of Attrition nourisheth sinne Attrition is a motion in man mouing to the disliking of sinne The superstitious vvorkes of the Papists No regeneration vvithout fayth The Popish maner of confirming children The solemnization of mariage a ciuile matter and of mere pollicy 1. Tim. 4. Ceremonies turned into Sacramentes The Masse a sacrifice propitiatorye The councell of TreÌ„â— in the time of Iul. 2. thâ— 2. 3. Canon Heb. 11. VVorshipping of Images The vovvs of Nunnes and Friers Monkery 2 second baptisme by the Papists religion Looke in the bookes of Caiet The fyrste original of Monkerie Looke in the tripartite historie Chrisostome in his booke that hee vvrote agaynst them that dispraise the solitary lyfe of Monkes VVhat it is to deuoure the deade Kings and ciuile Magistrates oughte to heare and determyne the causes of suche as are accused for religion The Inquisitours labour to destroye both bodie and soule The miserable
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.