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
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
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
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
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—
â—ne iudgement and opinion may rememâ—er that we are called to be members of â—ne body wherof Lord we acknowledge hée to be the chief and supreme head and so detesting in ciuill partialities we maâ— be of one opinion agrée in one mind anâ— vse one mutuall and charitable directioâ— touching the matter of our religion Thou hast left vnto vs O Lord the celâ—bration of thy holy supper as a memoraâ—â— of oure communion and spirituall vnitiâ— with thée and also to instructe vs in sucâ— lawes of charitie as ought to be of famâ—liar conuersation amongst vs all And ye we such is the nature of our fragilitie 〈◊〉 condition of our vnworthinesse as we abuse the excelleÌ„t benefit of that most higâ— fauour séeing that in place to tye and coÌ„ioyne our selues with thée we doe more estrange vs from thée and that by reasoÌ„ oâ— our quarrells and questions of contentioÌ„ In place to coÌ„sider that we are one body one church and one bread made of sundry graines we shewe our selues proud and giue sundry proues of our ambitioÌ„ in séeking to establishe a speciall estimation oâ— our peculiar priuate opinions in handling very often thy presence in thy holye supper by subtill disputation we become farre from thy true and liuely presence in contending whether the sinners and vnâ—â—ithfull may coÌ„municate thy bodye we â—ake our selues sinners incapable to â—eceyue and enioy thy benefites lastly â—nd in effecte oh Lorde our zeale is so â—â—discrete that in stryuing to entertaine â—he puritie of the doctrine of fayth we â—reake the league law of charitie yea â—nd in persecuting with rebuke such as â—e accouÌ„t to be heretikes in the doctrine â—f fayth our malice with want of disâ—retioÌ„ makes vs séeme transnatured into heretikes of charitie corrupting the meaâ—es of coÌ„munication brotherly vnitie I beséech thée therfore oh son of God â—et thy gracious pitie fal vpon vs and so opeÌ„ the eies of our vnderstanding as we may discerne the true fruite of thy holy inâ—titution ordinance take from amoÌ„gst vs all sectes varieties of opinions and reduce vs at last to the obedieÌ„ce of thy holy only worde reueale vnto vs thy holy spirite with this priuiledge of grace that by his vertue he may drawe vs all into one corporation and bodie whereof thou O Lord mayst be heade and lette him breath into vs streÌ„gth and power to perseuer in workes of true Iustice innocencie and holynesse during our course iâ— this tragicall and miserable pilgrimage and in the ende let we beséeche thée thâ— same holy spirite translate vs into the eternall life purchased to our vses by thâ— sacrifice and oblation of thy most precious death wherein thou raignest now gloriously with the father and holye Ghost and there shalt remaine infinitely Amen To my most dearely beloued in our Lord Iesus Christ the onely redéemer and aduocate of men towardes the heauenlye Father my brother Ministers and Pastours in the Churche of â—ntvvarpe naming themselues of the Church of Auâ—urge Grace and peace from God and hys sonne Iesu Christe to the ende that by the bonde of his holy spirite vve may all be knit in the vnitie and Confession of the Gospell of Christ AT my first comming to this towne of Antwarpe right honourable in Christ and that at the request of certain the Faythfull there I founde cause of singular comforte in the vewe of the wonderfull worke raysed vppe by the Lorde by meane of his seruauntes and that in so shorte tyme as sauing to such as haue assisted it it maye séeme no lesse impossible than incredible For if wée wonder in certayne Trées and Fruits who somtimes yéeld encrease aboue custome or against the coÌ„mon course of Nature when as the Lorde were of purpose to releue and restore some couâ—trie afflicted with hunger what may wâ— say of these spirituall plantes which thâ— father of mercy so sodenly and agaynâ— all hope of man hath set and planted 〈◊〉 these Low countries speciallye in thâ— citie of Antwerpe Truly we are bounâ— to acknowledge it as a worke of strangâ— maruell of our God and to say with tâ— prophet this incredible increase hath bâ— made by the Lord whoÌ„ we find worthâ— of admiration in our eyes it is the rigâ— hande of God which hath reuealed hâ— vertue it is the right hand of God thâ— hath exalted vs it is the right hande 〈◊〉 God that hath manifested his power 〈◊〉 shall not die at all but we shall liue 〈◊〉 declare the doings of the Lorde whereas as I entred more déepely into the vieâ— and consideration of these things so 〈◊〉 thought it also an office and dutie in 〈◊〉 to crie with the sayd Prophet Confirâ— Lord and aduaunce the worke thou hâ— begon in vs build vp again the wall of thy holy temple restore the ruines thy heauenly Ierusalem to the ende thâ— the Kings and Princes of the earth may come to doe thée homage and offer presentes gather togither againe O God the dispersed of Israel This was the cause wherein I reioyâ—ed for certayne dayes with glad contiâ—uance till vpon further viewe of the matters of estate within the Citie I â—ounde occasion to mixe some sorrowe with this my ioye as séeing on euerye â—ide with what diligence Satan labouâ—ed to hynder the aduauncement of this Church not onely by meanes of open â—nimies but also by the indiscretion and â—ant of regarde in such as name themselues maister Masons in the house of God for such as feared God and wished a publication of his glorie cryed oute and exclamed that the chaire of truth was become the chaire of dissention serâ—ing no more as a Pulpit to preach Ieâ—us Christ the appeaser of troubled coÌ„sciences to pronouÌ„ce an vnity a brotherly charity nor the mortificatioÌ„ of the old Adam with the wicked motioÌ„s of coÌ„cupiscence but rather it was vsed as a place of inuectiues iniuries with wordes of malice tending to a mutual hate of one towards another dissention of doctrine wherein vpon inquirie of such fault with the circumstance authors of the same I finde your side not least guiltye as being such amongest you who in open assemblye with words and libels of malice are not ashamed to call the other Ministers of the Gospel Heretikes Sacramentaries rebels against the state and people vnworthie of place in the common wealth with other wordes improper and vnfitte for the maiestie of such a place which is consecrated purposely to teach the word and will of our God. Nowe brethren if such or such lyke matter of reproche should be pronounced in the Pulpit of certain Monks or monstrous Friers the very organs of the Romane Antichriste sent of their suppostes to trouble the Church of Christ to darkeÌ„ his glory and resist the aduancement of his kingdome we woulde endure them with pacience as knowing well inough that such sorte of Prophetes be the disciples of Balaam who sell their toungs to curse the people of God yea somtimes against