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
the Lorde our creator whose mercy and goodnesse are so plentiful that he maketh his Sunne shine both vpon the good and the euill Let vs not vse regarde that this man hath suche an ignoraunce nor that man will receiue any article of oure confession Let vs loue all helpe all embrace all and support the ignorances and infirmities of all For better were it that we failed in this point if it be a fault at all than to make vs iudges of the conscience of an other and giue out sentence of condemnation against those that agree not with vs. For ende deare brethren I beséeche you take in good parte this my Epistle or Letter mouing no otherwise than of an affectioned hart towards you wherof the Lorde is my witnesse and I assure it in myne owne conscience and let it not I praye you be an occasion to you to write Bookes nor Pamphlets â—eing I haue no meaning to enter into defiance or warre with the pen neither doth the tyme serue for it but rather of néede to vs all to apply our selues to better things and lette vs labour to encrease our knowledge in that which we want to be doctors of the Gospel for the acknowledging of our ignorance oughte rather to incense vs to a will to learn than to make our selues inquisitours and censors of the Faythe of others with employing the tyme to fill bookes and papers wyth questions altogither impertinent to edification I humbly beséech the soueraine maiestie of our good God and heauenly father that it will please hym to furnishe youre iudgements and vnderstaÌ„dings wyth the knowledge of hys holy worâ—â— to the end that by the meane of youre preachings youre audience may learne a true faithe an assured hope in Iesus Christe and a carefull mortification of the olde Adam and that the same Lorde so renue youre harts and enflame your wills in the affectioÌ„ of charitie towards your neighbors that from henceforth wée béeing ioyned with you and you with vs in we liue in peace and tranquilitie of body and spirit in the assembly of our Lorde Iesus soueraine pastor of our soules who hauyng bought vs by the inestimable price of his obedieÌ„ce and bloud most precious it may also please him to garde vs agaynste all dissentions make vs liue in the vnitie of himselfe vntill that being spoyled of this corruption we maye perfectly reioyce in the coniunction of him and the eternal glorie promised vs by his meane of the which in his own person the rather to make vs inheritors therof he hath alredy taken possession sitting on the right hande of God with all power in heauen and earth To whome be all glorie and empire for euer Amen In the tovvne of Antvverpe .ij. of Ianuarie 1567. Your affectioned brother in Iesus Christ and humble companion in the vvorke of God Anthonie de Corro of Siuill ¶ To the Church of Antwerpe THis onely deare brethren was inteÌ„ded by this Epistle to imparte it by conference with the Preachers of the Church naming themselues of the confession of Auspurge withoute meaning to communicate it by publication albeit bicause diuers written copies are coÌ„men into the hands of sundry and seueral persons I thought it to better purpose to spread abrode and deliuer it in print thaÌ„ to suffer it to be argued in secrete least the same mighte moue cause of sinister iudgement against the simple and sincere integritie of my meaning wherein as the labour was peculiar in my selfe without the enterviewe or counsell of any so if it include any matter to edifie or confirme your consciences it may please you to be thaÌ„kfull to the Lord as author of all goodnesse And for the errors I beséech you let them he layde wholye vpon me as vpon a man who liuing yet in the peregrination to our heauenly country where we shal haue perfect knowledge may erre and faile in many things For we knowe that we are trauailers iorneymen in this body we are absent from the Lord and walke by faith and not by vewe For ende I wipe my hands afore God you all of any intent eyther to redarguate or confute the articles preseÌ„ted by those that call theÌ„selues of the Confession of Auspurge but rather to let theÌ„ sée vpon what smal causes they haue formed great quarrels maintaining dissention for a thing of small importance and forbeare to deale in matters more necessarie Seing also good brethren that vpoÌ„ the impression there remained certaine leaues voyd vnfurnished of matter I thought it not out of purpose to fil them with certaine places of holy Scripture persuading the faithfull to actes of Charitie with brotherly vnitie one to another yea not to forbeare to loue our proper enimies and such as pursue vs with persecutioÌ„ a vertue at this day most important and necessary the rather for that Sathan employeth a wonderfull diligeÌ„ce to sowe séedes of dissention and quarrels with speciall endeuor straunge meanes to corrupt the league of charitie left vnto vs by Christ of such commendation and all this vnder a pretence of diuersitie in religion wherein as we ought to stande vpon our gard against the subtilties and policies of the diuel so assuredly God hath not left vs either licence or libertie once to thinke that it is lawfull for vs to hate any man in respect to maintaine our religion séeing we are expresly enioyned by the words of the same to loue such as despise vs and pray for those that persecute our bodies and doings But alas we are slipt into a time so miserable and infected with such corruption blindnesse that in the maintaining of the integritie of oure faith we become preiudicial to the league of charitie with a negligent care of the vertue of the same For my part I allow iustly such diligence as is vsed in the purgation of abuses errors to the ende our holy fayth and Religion maye the rather be purified and remayne without spot albeit I wishe a precise obseruation of Christian charitie least in making war against the heretikes of our faith we become not heretikes against charitie For whiche cause and to the ende that euerye one be priuie to the bonde and obligation which God in this purpose demaundes at our handes I haue here collected out of the diuine word certaine speciall texts importing our charitable dueties office vnto our neighbour desiring you deare brethren to construe in the best my intent tending simply and altogither to refute those Fables dreames and errors whiche I sée sundrye with no small diligence labor to support and maintaine in the Church of Christ wishing they participated rather with a spirite of humilitie and myldenesse in the correction of the opinions of others than to striue to become inquisitors of other mens faith and much lesse to enter into senteÌ„ce of iudgement against such as refuse their interpretations vntill they be assured by the spirit of god that such opinioÌ„s are directly against the
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
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
most certaynly chosen and receiued into the societie and felowship of thâ— heauenly couenaunt and so by this meâ—nes should reape all the fruite and forâ— of this sacrament in our soules For wâ— are not of opinion nor may not be so perswaded that this is brought to passe 〈◊〉 opere operato that is to saye for the wâ—â—thinesse of the worke wrought as thâ— schoolemen terme it but put our whiâ— truste and confidence in the onely meâ— and goodnesse of almightie God we haâ—â— our faith more and more confirmed aâ— strengthned by baptisme by the which faith we beléeue assuredly that our heâ—uenly father hathe adopted vs into tâ—â— number of his children hathe pardonâ— vs all oure offences hathe endewed 〈◊〉 wyth his heauenly grace hathe clensâ— all the filth and corruption of our souleâ— that wée from thencefoorth being wholâ— dedicate and consecrated to serue hyâ— and deliuered from the feare of all oâ—â— ghostly enimies shoulde leade a iuste an â—neste and an holy life before hym that â—â—th bestowed these so many so greate â—â—nefits vpon vs And thus much brief-concerning Baptism wherof by gods â—ace I maye entreate more largely at â—ne other tyme hereafter Of Popishe Penaunce IF any after baptisme do verely perceiue féele in his conscieÌ„ce that thesâ—â—eir vaine deuises and fonde ceremonies â—herof we haue spoken by occasion and 〈◊〉 oportunitie serued haue ben little or â—thyng auaileable vnto them and that â—ese and such like distinctions of theirs â—oad culpam as to the fault quoad reatum â—s to the guilte quoad veniam as to the â—ardon bée méere friuolous and foolishe â—nd as the prophet saith nothing but soft â—illows for the people to leane vnto and â—ée lulled a sléepe on if any I saye being â—hus affected fynd a trouble in his conâ—cience concerning his saluation begin â—o muse vpon some means how he maye â—scape the iudgement of God wherwith his conscience is striken and astonied 〈◊〉 and by they bid him leane to a rotten pâ—â— that is to say to penance but good Lorâ— what can be more contrarye to true pâ—nance than this which they appoint hyâ— vnto whiche is nothing but a méereÌ„ dâ—ceipt and iuggling and deuises imagiâ—â— by them to picke mennes purses no 〈◊〉 this is but a weake plancke to saue a 〈◊〉 from shipwracke and helpe hym to laâ—â— but to sincke rather to the bottome of tâ—â— Sea. Of the partes of popish penance namely of the fyrste parte called contrition PEnaunce they teache vs hath thâ— partes contrition of hearte confessâ— of mouth and satisfaction of workes 〈◊〉 who so desireth to vnderstand the reasâ—â— of this diuision let him resorte to Thomâ— Aquinas Durandus and Scotus in thâ—â— bookes whiche they wrote of the quesâ—â—ons of diuinitie but to discende to tâ—â— particularities Contrition say they is griefe voluntarily conceiued for synâ— committed wyth a purpose to confeâ— them and make satisfaction for the same â—his definition is moste like Autentical 〈◊〉 They say moreouer such may be the â—eatnesse and force of contrition suche â—at it is able not only to purge the fault â—â—d quiet it selfe but to remoue the puâ—â—shement due for the same and that twoo â—ayes First for the charitie sake which 〈◊〉 the very true cause that bréedeth sorâ—w and griefe which charitie spreading â—ir braunches far in compasse bringeth â—orthe contrition and meriteth partly reâ—ission of the payne Secondarilye for â—he sense of that griefe prouoked and stirâ—ed vp by the wil in the very Contrition And forasmuch as this sorrow and griefe â—s very greate and gréeuous it is effectuâ—ll also and auaileable to take away both â—he offence and the punishment likewise they mince the sorrowe of contrition into thrée partes one to be deficient another sufficient the thirde preeminent wherof the firste driueth downe to the pitte of hell the second raiseth him vp to purgatorie the thirde hoiseth hym vppe to Paradise 〈◊〉 Moreouer contrition differeth from attrition as faith framed from that whicâ— is vnframed and they are al doubtfull 〈◊〉 this point whether contrition maye riâ—â— of attrition or whether there may bée any place in Hell Purgatorie Paradise for contrition whiche question is as yâ— vndecided And this is welnéere the sum of this doctrine oute of the whiche I béeâ— séech your Maiesty to consider most gratious Prince what commoditie comfort or reliefe can come to a troubled conscience how shal a maÌ„ be able to escape ouâ— of so many difficulte and intricate questions or how shall a man haue any remedies of his sorrowes at his owne hands or staye hymselfe vppon the strength oâ— man For the will of man whence they saye contrition doeth spring is more inclining and yéelding to luste and concupiscence than to any sorrowe or pensiuenesse Howe can it then possibly come to passe that a man shoulde vse the same to the beating down and mortifying of most horrible and detestable vices Finally in all this péece of doctrine not one worde of Christe Iesus and his holy spirite nothyng ruleth but onely the will of man â—e sorrow and griefe of man the heauiâ—sse of the hearte pensiuenesse charitie â—nd laste of all attrition which is transâ—urmed into contrition as it were by inbantment and witchcrafte Of true contrition according to the word of God. HOwe be it Gods worde teacheth vs that Contrition is the wonderfull worke of God and that the conuerteth the hearte of the synner accordyng to hys â—nfinite goodnesse and mercye breaketh â—t mollifyeth it which otherwise of it owne nature woulde become harder than â—flint stubborne rebelling obstinate and prone to all mischiefe It is he that of a stony heart maketh it softe as fleshe apt to bend tractable and pliable to his moste holy will. And therfore Dauid acknowledging hys offence praieth vnto God that he would create a newe hearte in him the whiche God neuer despiseth nor contemneth if it bée humble and lowlye Wherfore almightie God to the â—â—â—tent that hée myghte abate and pluckâ— downe the pride and hautinesse of manâ— mynde he doth firste vse the threats and terrours of his lawe and looketh with the burning and fierie eies of his indignation and displeasure as those can tell by experience whiche do truly and hartyly repent that they haue so long continued in the seruice of Sathan and the palpable darkenesse of popish errour for they vnderstande right wel by what steppes and degrées their heauenlye father hathe aduaunced them to the excellency of regeneration and newe birth in Christe that is to say to bée partakers of the righteousnesse and innocencie of Christe which is the onely path to passe to by the Kingdome of heauen Of popishe confession THe seconde parte of Penaunce they say is to bée shriuen of a Prieste by auriculer confession and this they affirm to be a Sacrament of Christes institution in the 16. and 18. of his Gospell after Mathew Albeit it appeareth by Iames â—t there was a farre other vse thereof â—hey say moreouer
his yonger son Iacob when he felte hym arayed in the garments of his brother Esau Therefore when man hathe obtained this honour nowe standeth hée no more in feare of Gods terrible examples againste synners his seuere and straight iudgements but perceiueth Christ to be appointed by God a iudge of all meÌ„ who is ioyned vnto man by a strong faith for what sentence may wée thinke in reason that the redemer of the whole bodye will giue against his owne members when as this aucthoritie of life and death is not committed vnto him of our mercifull father not to destroy and condempne those that put their truste in him but to saue and preserue them rather and to enriche them wyth the benefite of euerlastyng life Hée therefore takyng vppon hym the partes both of an aduocate and a iudge vnto man doth easyly absolue vs of all our offences and pronounceth them iust for whose sake hee offered hymselfe vnto death that hée might satisfye the iustice of man notwithstandyng this pardon procéedeth not of anye mans merits or good workes for all that be borne of the olde Adam are guiltie of disobedience rebelling agaynste God nor of anye fastings or watchings or pilgrimages or satisfactions or offrings or masses or merites of holye men or holye women muche lesse of Monkes or Nunnes for what are anye of all these able to perfourme that is not of hys owne nature damnable and simply to be abhorred but it is that alonly swéete and comfortable voice Thy faith hath saued thée departe in peace and securitie and beware henceforthe and sinne no more leaste a worse thing fall to thée whiche is as muche to saye that after thou hast receiued grace from heauen and doste beléeue that thou arte partaker of my redemption be thou farre from al guilte and crime and from the paine due for the same and that of frée grace and mercy wythout all respecte of deserte yet in suche sort that thou haue earnest consideration howe dearely thou oughtest to estéeme that bonde whereby thou arte fast ioyned vnto me in whych respect thou arte adopted vnto the number of the children of my father to be an inheritour of the kingdome of heauen a member of my bodye and a partaker of my righteousnesse and therefore sée thou bring forth the fruites of innocencie and of repentaunce such as shal bée agreable vnto the roote of liuely faith and returne not to thy olde naughtinesse least some worse thyng happen vnto thée Loe thys is the sentence of Christe moste gratious soueraigne whiche the faithfull here pronounced and doe receiue by faith wherevppon they receiue such solace and comforte in their minds that if they happen to be troubled in conscience with remorse of theyr sinnes they séeke none other remedy than out of the worde of God whence perfect healthe is onely to bée soughte and founde The whyche doctrine so necessary and comfortable moste mightie Prince hath so inflamed the hearts of your Maiesties subiectes in the lowe countreis with such a feruent zeale of pietie and godlinesse that vnderstaÌ„ding howe shamefully they haue bene abused in a matter of so greate importance they make this humble petition vnto youre Maiestie that it woulde please the same to permit vnto them onely the libertie of theyr consciences and the preachyng of the Gospell whereby they might without pillage or tiranny be conducted the safe and ready way to eternall saluation And surely it séemeth a very vnreasonable matter that so honest and godly a zeale shoulde bée persecuted with so greuous exactions and penalties and not rather be both fauoured and furthered with his due praise coÌ„mendatioÌ„ And therfore your maiestie hath earnestly to consider howe almightie God wâ—ll deale with those persoÌ„s which do so cruelly tormeÌ„t and murder meÌ„ that are both created after his owne likenes and redemed with the most precious bloud of his only son for none other cause but onely for that they professe this heauenly doctrine Of the doctrine of Iustification as the Popishe Church doth teach it FOr the better vnderstanding of thys whole matter and the cause of the greate diuersitye of opinions hereabout I will with as muche breuitie as I can declare the determinations of the Papistes concerning Iustification Fyrste they define it in this wise that Iustification is the passage of a synner from vnrighteousnesse vnto righteousnesse wherof they say there be foure partes that is to saye motion of fréewill contrition infusion of grace remission of sinne The two firste to procéede from him that is to bée Iustified The latter two from the Iustifier and those two first to be as it were the causes preparing the harte of man to receiue the grace of god Moreouer they say that there bée thrée principall causes which concurre in the Iustification of sinners namely God the sinner and the Church God which poureth out his mercies wherby the sinne is forgiuen and sheweth his iustice exacting a satisfaction eyther in this life or after that is to saye in Purgatorie the which â—oo vertues as they glose are signified 〈◊〉 those two disciples which Christ sent â—efore hym into euerye Citie and place â—hether he himselfe shuld come Luk. 10. â—or that say they which then was done â—rporally is now perfourmed spiritualâ— Also on the behalfe of the sinner there â—â—e twoo thinges required loue and sorâ—we the which say they are lyke the â—ones of the Mille wherewith sinne iâ—â—ound as was figured in Deutero 24. â—ikewise there be two things that come â—â—om the Church The merits of Christe â—nd of the Saintes holy men and holye â—omen who forasmuche as they hadde â—ore store of good works than they stoode 〈◊〉 néed of themselues left the surplusage 〈◊〉 the custodye of the Churche that they â—ight be destributed among such as waÌ„â—ed SecoÌ„darily the church by the hands â—f the Pope and of Byshops graunteth â—ardons and indulgences vnto sinners â—uaileable so farre as the wordes of the â—ame doe purporte And yet among these â—octours there haue béene some whiche haue affirmed faith to be the foundation of oure Iustification and yet seruing vs in steade of a preparatiue to apprehende and receiue the fauour and loue of God wherof righteousnesse doth procéede the which he gyueth vs in coÌ„sideratioÌ„ of our loue towardes him Here I omit an infinite number of curious questioÌ„s which rather make the doctrine of our iustificatioÌ„ obscure than bring any light to the vnderstaÌ„ding therof specially to such as being indued with the spirit of god séeke after true righteousnes with the whole affection of their heart as may appeare most euidently aswel by the councel of Trent as also by the Interim offered vnto the Protestantes It shall bée sufficient to touche onely by name the palpable mists wherewithall the schoolemen blinde the eies of the simple people As when they dispute whether a man bée iustified in a moment or it require a long processe
wise maÌ„â—ste wisely Moreouer if your maiesties â—ubiectes of the lowe Countries either â—r weakenesse of minde or frailtie of boâ—ye fearing the extremitie of torments â—hall rather fall from the knowne truthe â—nd renounce Christe and hys religion â—han patientlye and manfullye to suffer â—eath your grace shall encrease the facte â—nfinitely in greatnesse of mischiefe forasmuche as your grace thereby shall not onely destroy their bodies but also theyr soules to euerlasting death and damnation In whiche respect a farre more perillous iudgement dependeth ouer youre heade by the hande of God who hath spoken by his son Christ in this wise Looke with what measure yée measure vnto other by the lyke it shal also bée measured vnto you O moste terrible and feareful iudgement if that moste seuere aâ— iuste Iudge doe purpose to execute thâ— same vpon our bodies and soules anâ— in his wrath drawe oute his sworde 〈◊〉 shew vengeance vppon vs Besides this who séeth not howe greate a blotte anâ— stayne it is to the name of a christian tâ— practise so great tyranny which maketâ— forreyne nations as the Turks Iewes and Indians to abhorre christianitie aâ— the cause of so greate troubles warres and persecutions What shall I néedâ— here to reherse that heÌ„ce as out of a heaâ— and spring infinite quarrels dissentions and mortall enmities haue issued anâ— procéeded Forasmuch as no continuancâ— of tyme can be able hereafter to wearâ— out of the memorie of the posteritie thâ— horrible crueltie and tyrannie that hath bene practised by confiscation of goodes landes rasing of houses to the ground destroying of families and lastly in burnyng their corses after long and lothsome imprisonment Lykewyse who wold not deme those Princes to bée moste vnhappie whome their subiects haue in hatred and disdayn â—â—se persons although they be strongly â—arded can not for al that be quiet in their â—nd For the most sure and safest defeÌ„ce 〈◊〉 Prince consisteth in the loue good 〈◊〉 of the people and they ar thought to 〈◊〉 strengthned accordignly as they bée â—nded And to haue so many souldiors defend them as they haue trusty freÌ„ds â—illing subiects to obeye serue them â—st of al whereas all the professours of 〈◊〉 Gospell are not all alyke taught and â—structed in true pietie and godlynesse 〈◊〉 so muche that manye are withoute â—at Christian pacience whiche GOD 〈◊〉 earnestely requireth in tymes of adâ—ersitie and persecution in commanding 〈◊〉 rather to praye for oure ennimyes 〈◊〉 persecutoures than to reuenge inâ—rie wyth doyng the lyke againe they 〈◊〉 saye eyther for impacience of mynd 〈◊〉 for the hatred they beare vnto suche â—fences doe putte on theyr Armoure â—gaynste theyr owne fellowes and comâ—anyons and dare presume to committe â—he tryall of the quarrell to the sworde Albeit in my opinion this is a thing faâ— vnsitting the godly zeale mildenesse pâ—ence and forbearyng that shoulde be iâ— Christian man But yet forasmuche it doeth come to passe many times I séech your Maiestie moste gracious soâ— raine to weigh and consider how maâ— greate mischiefs and inconueniences ensue of this ciuill dissention and discoâ— robbing spoiling and murdering wiâ— out measure honest matrons are corrâ—ted chaste virgins defloured mens gooâ— and substauece taken perforce all kinâ— of murther and manquelling put in prâ—ctise and exercise some by the sword some by fire euen in their owne house some shall be slaine with the sworde soâ— burned with their houses ouer their headâ— sowe drowned in the riuers whereby tâ— aire infected with the filthy corruption 〈◊〉 the dead carcasses bredeth a plague whâ—che is alwayes incident vnto warres anâ— commonlye accompanyed wyth great dearth bycause where tumultes and vâ— rores be raised there can be no tillage husbandry maintained And what then when the countrye and common wealâ—â—ath bene so sore shaken and wasted it is â—ot possible within twentie yeres or mo 〈◊〉 recouer the losse and to be in as perfect lighte againe as it was before for afâ—er that weapons haue putte lawes to siâ—ence and men acquaynted themselues with spoile and rapine and the sheding â—f bloude it is a verye harde matter to â—ring the people to order and agréemeÌ„t â—nd vtterly to breake them of their olde â—aunte that they learned in war. Moreoâ—er what shold it auaile either your maâ—estie or vs youre subiects or what estimation would Christ haue of it if men shoulde by violence and by tyrannye bée brought to allowe of the Popish doctrine admitting it to be true For whosoeuer professe anye religion against theyr own consciences as we sée by daily experieÌ„ce do neuer embrace the same sincerely and from their heartes but contrariwise become more frowarde and waiward or to what purpose is it to ouercome a man by extremitie of tormentes and by feare of deathe and to make him recant and saye that the Romishe religion is consonante wyth the Gospell of Christe or rather to be the very Gospell it selfe if the partye notwithstanding be contrarily affected in his hâ—arte and thinke with hymselfe secretely and in his owne conscience that he is to be detested as the very and vndoubted Antichriste and that all hys adherents which séeke to driue simple men to their moste filthy doctrine by terrors by tormentes bée the Popes féed hangmen and executors As for example your maiestie knoweth full well and can testifye that those whiche haue continued in youre maiesties realme of Spaine to this day both Iewes and Turkes could neuer be brought by compulsion or by anye violence to allowe of oure religion And albeit they were baptised that is to saye outwardely washed wyth the element yet notwithstandyng they neuer forsooke their olde heresies but embrace them tooth and naile in so muche that the Inquisitours haue worke inough wyth theÌ„ and are plentifully enriched with the eschetes that growe vnto them by thâ— Iewes and Turkes and therfore it is a playne matter that there is no true religioÌ„ except it be freely sincerely receiued and beléeued For the outward shew and behauior of the body be it neuer so Saintlyke in appearaunce is altogyther both vnprofitable to the partie and displeasaÌ„t and odious vnto god except the sincere affection of the heart conscience of man bée ioyned with that outward professioÌ„ that which we cannot attaine vnto but only by leniâ—ie grace mercie geÌ„tlenesse by frendly confereÌ„ce persuasioÌ„ by the imitatioÌ„ of honesty and integritie of life by pouring out praiers vnto god without ceassing the 〈◊〉 wold please him of his infinite goodnes mercy to encline mollifie their harde heartes to the study of true religioÌ„ to take awaye al threates of tormeÌ„ts al feare of â—ire and murdering one of another And I dare auowe it to youre Maiestye moste gracious soueraigne that they whyche goe aboute so to moue you vnto â—rueltie bearyng you in hande that to â—ée the onely waye to make peace in youre lowe countrie those I saye I dare auowe and doe openly proteste do gyâ—
before al other how can your maiestie then but shew pitie compassion towardes youre faithfull obedient subiectes the inhabitantes thereof howe can you suffer the bloudthirsty ouer them not deliuer theÌ„ how can you but giue eare vnto their pitifull complaintes which they doe dailye make vnto you crying oute in moste pitious sorte that they are most cruelly entreated tormented murdered by youre ministers and officers What shal it néed me to rehearse their most curteous vsage entertainmeÌ„t towardes strangers of al nations countries wherein they doe far excéede al other doe allure draw therby great resorte vnto them in so much that there is none more worthy to enioy perfect peace traÌ„quilitie thaÌ„ this For wher haue the Italians the best entertainmeÌ„t veryly in FlauÌ„ders where do the Frenchmen soiorne moste to their contentatioÌ„ pleasure forsooth in Flaunders where is the moste famous pleÌ„tifull marte for the Almains the englishmeÌ„ the Scots the Turks where but in FlauÌ„ders I reporte me to youre selfe al ye that be of the Spanish nation what good cause you haue to estéeme Flaunders as youre moste deare and tender nourse whiche hathe aduaunced you to highe preferments and dignities and prouided you wealth to enriche you abundauntlye For in what place of the world haue ye bene better aduaunced by mariage than here in Flaunders whether your respect honestie or pleasure of societie where haue euer anye suche virgins so beautifull and amiable in countenaunce and so well borne bene so fréely bestowed in marriage euen vnto such as had nothing to take vnto by meanes whereof they haue afterwardes attained vnto greate wealth and bene aduaunced to places of dignitie and honoure And therefore I maye well exclame against vnthankfulnesse forgettyng so greate benefites permitte suche moste pestilent and cruell enterprises to bring those men in daunger both of life and landes that haue deserued so well at youre handes And for the other wyth whome yée deale so vnthankfully what opinion can they haue hereafter of suche vnthankefull people causelesse yea contrary to their deserte to enter into their countrey inuade spoile waste it and whereas they ought by all meanes to procure the Prince to extend mercy and clemency towards the subiectes do incense the Prince againste them and with the breath of their malicious breaste puffed into hys eares doe kindle hys wrath and indignation to vse crueltie and tyrannye towardes them whose most iust cause being a quarrel of religion could neuer obtaine to come to hearing as right reasoÌ„ is it shold least they might be thought to giue senteÌ„ce of the cause before they heard it debated But of a number of moste horrible facts to remeÌ„ber vnto your maiestie one I beséech you to giue eare to a thing that happened at Antwarp in mine own sight and presence but to my great griefe and sorrow the twelfth of March anno 1567. When as certayne Cities of Henhault wer sacked and spoiled by desperate and furious persons and all the Citizens in great daunger and distresse the inhabitants thought to flée and to leaue to their ennimies bothe houses and goods rather than 〈◊〉 yéelde to theyr furie and rage And therfore escaping through the fields is the number of .1000 persons and hearing that the horsemen woulde set vppon them they determined to drawe as nighe to Antwarpe as they coulde thinking thereby either to saue themselues or to obtaine some reasonable conditions of peace but if the enimy shoulde make any assault vpon them and offer any violence they determined rather manfully to resiste than cowardely to yéelde Albeit this determination of theirâ— in mine opinion doeth muche differ from the pacience that is commaunded vs in the Gospell but indéede all that professe the Gospell doe not followe the preceptes of the Gospell When as the poore soules hadde fledde vnto the walles of Antwarpe as it hadde béene to a Sanctuarye hoping that by meanes of the Lordes of the Towne there myghte some order bée taken for theyr safetye and the auoiding of theyr presente perill a greate number of horsemen and footemen fell vppon them on a sodayne beyng wythout armoure and weapon and hauyng more confidence of their safetie in flighte than in fighte shewed vs a moste lamentable spectacle of a moste bloudy and cruell slaughter neyther vsing mercye towardes them that prayed mercye nor pitying thâ—â— complayntes and lamentations that fell prostrate at theyr féete and caste away their weapons nor regarding them that fledde and hidde themselues in caues and corners whych thinges are wonte to assuage the furor of the most fierce enimy in the world but ranne some of them thorow with their swords others they fiered in the barnes and out-houses where they fiedde to hide themselues other they shotte at wyth pistolets and barque busiers others they drowned in the riuer others they hanged vppon gibbets other they caste into moste filthye dongons where they dyed in moste miserable tormentes The Citizens of Antwarp beholdyng this sorrowfull sighte from the walles of their Citie bewailed theyr case and this most piteous sight with such shrikes vppe to Heauen and suche signes of sorrowe and compassion as was possible to bée vttered For the women behelde their owne husbands slaine most miserably béefore their faces the children saw the throates cutte of their owne fathers al other their kinsemeÌ„ or allies or friend and acquaintaunce moste cruelly slayne and murdered in so muche that it séemeth to be rather a rauening of brute beastâ—â— than a skirmishe of men and conflicte of Christian people The whiche most horrible examples of crueltie and brutishe butcherie if your Maiestie had behelde and séene it coulde not be but you should haue ben preuoked to sheading of teares and inwardly moued with pitie and compassion towardes them For men by nature wil haue compassion one of another and howe muche then ought youre highenesse sincerely and vnfainedly to vse the like towardes youre naturall and Christian subiectes In the mean while they of Antwarp pretending to helpe and succoure these poore afflicted so beset on euery side with their enimies some broke the bridges some locked the gates of the Citie other that would be thought to be more faithfull and loyall to your maiestie than the rest sent certayne spies who vnder the pretence of friendly talke should betray the poore and miserable wretches others gatte them into cockbotes and whirries to compasse them by water that were already beset on euery side by lande and so stoppe their passage all wayes pretending that they didde all this leaste they shoulde be worse thoughte of as béeyng scarcely your maiesties dut ful and faithfull subiectes What opinion thinke you would the Turkes and Iewes and other forraine and vnchristned nations haue of Christian religion if they shoulde eyther haue séene these thinges or at the leaste if it come but to their eares what affection coulde they beare towardes the name of a Christian what way woulde serue to bring
them to embrace and to professe the Gospell when they themselues deale more indifferently with vs in the lyke cases For those whome they haue ouercome they either permit to departe paying theyr raunsom or kéepe them in prison vntouched But wée false harted and Pharisaicall Christians leaue no barbarous and deuillishe tyrannye vnpractised towardes oure bretâ—ren and euen Christians onely bycause they will not embrace the Romishe religion but cleaue faste to the commandemeÌ„ts and doctrine of almightie god And what more Forsooth the whole Citie of Antwarpe riche in treasure beautifull in buildings very populous and of greate resorte was in great daunger and perill of vtter subuersion if almightie God of hys goodnesse had not put to hys helping hande at that instant and preserued the citie For the protestants being touched with that vnworthy fight of the miserable slaughter of their parents brethren kinsemen allies and friendes put themselues in armour to the number of fiftéene thousand and to helpe them in this distresse some practised to open the gates of the Citie and to issue oute and rescue them some placed men in array in the streates other filled the houses wyth armoure and armed meÌ„ to be in a readinesse for defence that they myghte saue themselues and the Citie from the ennimy if they should offer anye violence yea some of theÌ„ were in suche a furye and rage that they moste desperatly broke into the common armory and store house of the citie and into those places where were certaine péeces specially mounted to kepe off the ennimye In whiche greate confusion and hurlye hurly of the whole citie what feare think you the whole Citizens wer in for mine owne parte I wot what I then thought and thinke yet that I neuer sawe a more horrible and lamentable sighte in all my life than to sée euery man readye to run another through without respecte or choice In the which tumultuous sedition what profitte coulde youre maiestie hope shuld growe vnto you or what woulde the ouerthrowe and destruction of the Citie haue auailed you beyng either the chiefe Citie vnder youre Maiesties dominion or at the leaste not inferiour to the beste and chiefest whatsoeuer But to let these thinges passe and to consider diligentlye wyth oure selues what is the iudgement of God in these our affaires for we must doubtlesse one day al appere before hys dreadefull seate of Iudgement and giue an accompte of our déedes be they good or bad And what shall it auaile vs if we flatter our selues in oure owne deedes or pleade not guiltie to the facte and the Iudge find vs giltie and pronounce sentence vpon vs of euerlasting paine and woe Neyther doe I speake these things as allowing the rashe vnaduised attempts of these Protestantes which go about to resiste force by force as it wer to driue backe one naile wyth another For I know I thanke God of hys grace therfore howe greate pacience lowlinesse and humilitie the Gospell requyreth of them that will be professours thereof but I bring it in rather to this ende and purpose to giue your Maiestie to vnderstand howe perillous and dangerous a matter it is for Princes that their subiects shuld bée driuen to extreme desperation It is an olde sayde sawe The multitude is a monster wyth manye heades whyche beyng distressed and in despaire of life forgetteth both himselfe and hys duty towardes God and rayseth manye tymes greate tumultes and vproares And therfore many mightie Princes and Monarches haue oftentimes either pardoned or winked at those matters wherein the whole multitude hathe bene faultie bycause as saith the Poet They haue no other hope but boldely giue the aduenture and trye extremities when all extremities are feared So that a common errour séemeth as it were of good righte to challenge a generall pardon althoughe the prince wer very well able to reuenge and punishe the same As wée acknowledge your Maiestie to be but that god of his infinite goodnesse and prouidence hath endued your grace with such méekenesse and mercifulnesse that if there were anye that were obstinate and rebelling againste you you were not onely able to subdue them with youre maiesties might and power but also to win them by your moste gracious vertues and bounties Albeit in this case here is neither feare nor suspition of any rebellion when as youre Maiesties subiectes for the auoyding of present perill doe flée their countrey desiring nothing more hartily than that they might haue accesse to your maiestie and pleade their cause before you and professe the Christian religion and shewe their dutifull and obedient hartes to your maiesty as vnto their most dread and redoubted soueraigne But what thing should be of greater force to moue youre maiestie than the example of the Emperoure your father who perceiuing ciuile war to bée a bréeding al Spaine in a tumulte not muche after he was crowned king woulde neyther bée auenged of the iniuries of the people nor chastise them by his lawe but established the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made open proclamation that al shoulde be bothe forgiuen and forgotten whereby he gatte suche good will and so obtayned the heartes of his people that the remeÌ„braunce of his excéeding loue and clemencie towardes his subiectes will endure while the world lasteth As I doubt not but youre Maiesties subiectes of the lowe countries woulde in lyke case doe if they might haue experience of lyke clemencye and pardon at youre graces handes But perhappes some of youre counsellors aboute you hearing mée speake so muche in commendation of a generall pardon will suspecte that I goe aboute craftylye to insinuate my selfe into youre graces fauour and thinke that I pleade not so muche the common cause of my Countreymenne as mine owne priuate case for the satisfying of whom and to the intent that they maye plainelye vnderstande my verye hearte and conscience I aunswere in this wise wythout all dissimulation That I haue a greate desyre and an earnest affection towardes my deare countrey and my dearely beloued parents and friends and féele the lacke of them by being absente from them and wishe with all my hearte that almightie God would vouchsafe so to shine vppon youre Realme of Spaine with the beames brightnesse of his gospell that al Idolatry superstitioÌ„ might be remoued theÌ„ce quite abandoned so that al we whych are banished and liue in exile from oure natural countrey mighte returne thither in safetie againe for otherwise as the case is at thys present wée ought rather choose to remayne in pouertie penurie néede persecution banishement and to suffer al other extremities that shall betide vs patiently than to defile oure soules with wicked and superstitious Idolatrie And for mine own part I haue much to giue God thanks for and by his grace will be alwaies mindefull of hys greate Graces and bountyes towardes mée that hathe of his prouidence so aided and assisted me in al this my pilgrimage that suche as
the sense of their proper conscience wée assure our selues that the mouth of suche hypocrites cannot bring forth other than wordes of infection and full of taste of all euill for they as they are painted sepulchres so canne they not vomit vp other matter than such as is couertly couched within that is to say all infection and filthinesse And we are most certaine that those kinde of people addicted to Baall and contentment of their belly séeing the fall of their Marmit by little and little will enforce themselues to exclayme against them that discouer their abuses hypocrisies and villainous trumperies wée beléeue also that such supporters of Sathan who from the beginning hath bene the Author of dissention a louer of murther with desire of effusion of blud wil labor in the imitation of their father and maister and that vnder the pretence of the Gospell they will proclaime sedition trouble and as the Prophet sayth vomit furious matter against suche as stuffe not their bellies according to their fancies and fashions of custom Of such sorte of raylers we receyue no greate care séeing we are not ignoraunt wyth what iudgement and punishment God will visite them though he bée long for they be of that sorte of whome the Apostle Iude speaketh in hys Epistle Catholicke as vpon whom euill shall happen for they followe the traine of Cain they abandon theÌ„ selues into the error of the hyer of Balaam they shall perishe according to the contradiction of Core they are spottes at the Banket of the charitable and Faithfull féeding themselues without feare they are clouds without water caried away with euery winde trées whose fruite is rotten and of no commoditie pulled vp by the rootes and already dead they be raging waues of the sea giuing vp their villanies errant starres for whome is prepared the shadowes of the euerlasting darkenesse they are murmurers quarrellers walking according to their couetousnesse their mouthes pronouncing wordes of venemous substaunce and louing men â—uly for their profite they incense diâ—isions and are people of sensualitie â—â—parting nothing with the spirit they â—re the very painter and portrait which â—he Apostle speaketh of in suche sorte of â—reachers And therfore we doe esteme â—f them as they deserue not fearing any â—arme they can doe to the troupe or feâ—owship electe of God for they discouer â—â—fficientlye their poyson and the leuen â—f the Phariseys But touching you deare and honouâ—able brethren one worde procéeding â—rom your mouth pearceth the heart â—nd giueth vs cause of singular sorowe â—ith feare least the same stirre vp slaunâ—er to the flocke of Iesus Christ And â—â—o be to him that shall be the cause of â—uch slaunder agaynst one of the least â—t were better that such a one had fastned â—o his necke a great Milstone and caste â—nto the bottome of the sea than to be â—uffered to offend put dissention in the church which the Lord begins to norish â—n this town and who now being in hir cradle is in more necessity to be fed with the true word of God releued in hir afflictions comforted in hir persecutions than to be disquieted with subtill and curious questions diuisions and debates vpon the matter of our confession wherin as we both féele and sée the wonderfull benefits which the Lord hath layde both vpon you and vs hauing drawne vs ouâ— of the miserable quagmier and marish oâ— superstition and idolatrie amongest the Papistes so let vs wish that as true ministers of God we may employ our selues with one accorde to set forth the glorie of him who of prisoners of darknesse hath made vs happie members of his most cleare light If there be anye thing which you iudge not well vnderstanded of vs were it not better to come to conference with vs or vse brotherly admonition and conference than to exclayme in the Pulpitte and fill the Bookesellers shoppes with Inuectiues and Apologies of spite were it not better with inuocation of the name of the Lorde to compounde and order quietly the affaires of the aduauncement of his glorie than to â—uie warre against our selues with the â—â—t of the pen whose woundes are farre â—ore daungerous and incurable thaÌ„ the â—aylings eyther of the bowe or Crosâ—we bicause the one offendes but the â—odye and fleshe and the other péerceth â—th déepely and bloudily the renoume of â—e person which euerye one holdeth in â—lue more deare and precious than eyâ—er golde or siluer with all the riches in â—e worlde Alas miserable and wretched that wée â—re what condemnation what iudgemeÌ„t â—e we heape vppon our heades when â—e preach to the Souldiers to lay awaye â—heir armes and forbeare to offend comâ—on wealthes and we euen we our selâ—es do carie in our Inkhornes weapons â—ost sharpe with arrowes of poyson to â—hunder vpon such as doe not offer themâ—elues wholy to our aduise and opinions â—nd refuse to hazarde their fayth in the â—nterpretations which we make of Gods â—orde Thys arrogant ouerwéening is the cause why the Lorde suffereth that the fruite of our preachings is eyther none at all or at least of so little effecte that our Audience in their life and conuersation doe declare what slender knowledge and feare of GOD they learne by our exhortations God suffereth also to fall vpon vs Inquisitours and persecutors in the very same sorte that we presume to be the Censors of the fayth of others And bycause we will rule all the worlde by the touche of the Sentence and aduise of this or that man the Lorde incenseth the verye children themselues to call vs Parciall Sectatoures and Admiratours of the opinions of menne namyng some Martinistes some Caluinistes some Ozeandrines some Melancthonistes and some Brentiens with dyuers other lyke names and that with good righte bycause we haue not our eyes fixed on the onelye aduauncement of the glorye of Iesus Christe and his Church whiche is Catholike and vniuersall But euery one will deale aparte euery one entyce and drawe his audience aparte euerye one maintayne the renoume of his institutour and that which worse is euery one as supreme Iudge giues senteÌ„ce of condemnation withoute appeale against others Of thys miserable cause it commeth to passe that this Churche being at this day deliuered from the insupportable inquisition and tyrannie of the Papistes and that by the grace of GOD and goodnesse of our King and Soueraigne Magistrate we haue notwithstanding amongest our selues supreme inquisitors who with an arrogancie aboue the Phariseys call the other dogs and worldlings not considering belike such is their arrogancie that this word worldling or of the worlde signifieth a diuision and partition from the bodye of Christe according to that he himselfe doth saye that the worlde is his enimie and that he wil not pray for it Al which condemnation is fouÌ„ded vpon that that the worldlings as they call them wyll not conforme themselues to the administration of the Sacraments in theiâ— fashion nor giue
heauenly word that we haue witnes in our conscience that God calleth vs to do it for thē he himself will cloth vs with the affectiō of his Apostle who to gaine and reduce his brethren would not sticke almost to abandon his proper helth euen so when we féele such a zeale moue in vs euen then also shall we proue in our selues that God will blesse our enterprises Let vs thē embrace peace entertaine mutuall accord seing that as there is nothing that leuyeth a more sharpe warre within vs than our owne discordes disdaines partialities so of the contrary if we marche vnder the ensigne of charitie supporting one another in our infirmities it shall be moste hard either to breake our aray or put vs to flight For as Salomon sayth the accord of thrée strings is very harde to breake My litle childrē I am yet for a litle time with you you shal serch me but as I said to the Iewes that whither I go they could not come I saye also the same vnto you now giuing you this new cōmandemēt that you loue one another as I saye I haue loued you to the ende also that you loue one another By this all men shall know that you are my disciples if you loue one another That is the principall mark of our christianity all others that we may inuent may be folowed of the hipocrites but this is inimitable bicause it is peculiar only to the regenerate and those that be renued by the spirit of god Be you desirous of the most excellent giftes I wil shew you a way yet more excellent If I speak the languages of mē and Angels and haue not charitie I am as the mettall that soundes or Cimball that tinks And if I haue the gift of prophecie and know all secretes and euery science if I had such faith as I might transport the mountaines and haue not charitie I am nothing if I distribute al my goodes to the reliefe of the poore deliuer my body to be burned and haue not charity it profiteth me nothing Charity is not easily incenied to anger but she is mylde Charitie is not enuious Charity is not insolent she swelleth not with anger she doth not vse hirselfe dishonestly she searcheth not hir profit she is not despitefull she thinkes no euill She taketh no pleasure in iniustice but reioyceth in the truth she endureth all beléeueth all hopeth for all and suffreth all Charitie neuer falleth And a little after he sayth These thrée things remaine Faith hope and charitie wherof the greatest is charitie Those be the effectes of Christian charitie which is neyther vaine opinion nor curtesie in outwarde shewe but rather a vertue bringing forth wonderfull fruites Touching brotherly Charitie there is no gret néede I write to you therof seing you are taught of God to loue one another for euen so you do towards all your brethren which be in Macedonie Brethrē we exhort you to surmount more more with diligence to liue peaceably If the vnction of the spirit of God haue not yet taught you to loue your neighbors let vs feare that our doctrine is not rather learned of men than in the schoole of God. He that sayth he is in the light and hateth his brother is in darkenesse to thys houre who loueth his brother remayneth in the light and falleth not but he that hateth his brother walketh in darknesse and knoweth not whither he goeth for the darknesse hath blinded his eyes By this are manifested the children of God and the children of the diuel Who soeuer doth not iustice and loueth not his brother is not of God for this is it you haue hearde preached frō the beginning that we loue one another not as Caine which was called wicked and killed his brother for what cause did he kil him for that his works were wicked and his brothers were iust Brethren maruel not if your brother hate you in that we loue our brethrē we know we are transferred frō death to life who loueth not his brother dwelleth in death who hateth his brother is a murtherer And you knowe that no murtherer hath eternall life remayning within him by this we knowe his charitie that he hath giuen his life for vs we ought also to hazard our liues for our brethren And this is a most certaine and ample explication of the mark of our christianitie which may serue as a touchstone to assure vs of our adoption Hate maketh quarels but charity couereth all grudges This witnesse doth teach vs that the roote of dissentions and debates is the default of christian charity which doth not only couer outward sins but also the ignorances of the vnderstāding The furious man moueth contention but the pacient man appeaseth quarrell this is a looking glasse wherein we may beholde the troublesome mindes of our time who vpon small causes will stirre vp straunge quarels and debates Welbeloued let vs loue one another for charitie is of God and who loueth is borne of God and knoweth God and he that loueth not knoweth not God for God is charity In this is manifested the charitie of God towards vs that he hath sent his only son into the world to th end we may liue by him In this is charity not that we haue loued god but bicause he hath loued vs sent his son to be the appointment for our sinnes Welbeloued if God haue so loued vs we ought also to loue one an other Neuer any mā hath séene god If we loue one another God dwelleth in vs his charitie is accomplished in vs by this we know that we dwell in him he in vs that he hath giuen vs of his holy spirit And a litle after If any say that he loueth God hateth his brother he is a lyer for if he loue not his brother whō he séeth how can he loue God whom he séeth not And we haue this commandement of him that he that loueth God loueth also his brother this text hath no néede of interpretation but rather of proofe examinatiō wherin let euery mā sound and proue his heart whether these wordes be with him or against him Thou shalt not sée the oxe or shepe of thy brother straied out of the way hide thée from them but thou shalt bring thē againe to thy brother And if thy brother be not thy neighbor thou knowe him not then shalt thou leade thē within thy house suffer them to remaine with thée vntill thy brother demaund them then thou shalt restore thē to him thou shalt doe in like maner to his Asse to his garments al the lost things of thy brother which he hath lost thou founde neither must thou hyde them thou shalt not sée the Asse or oxe of thy brother falne in the way hide thée from them but thou shalt helpe to lift thē vp with him If the Lord commaund that