they which be enimies and impugne this doctrine and for that wée mayntayne the same do persecute vs with fire and fagot haue either had small sense of Iustification or else are some newe founde people descended into the Earthe I wotte nere whence For if they haue not had some sensible perseueraunce and féeling of the principles of Christian religion in themselues by experience I councell them for a time to be quiet and refraine to speake and aduise them rather to praye vnto almightie God that hée woulde instructâ— them by his holy spirite in suche thinges as they are ignorant of and yet will bée prating rashely and babling either after their owne conceite and imagination or as they haue heard other men talke will moste impudently affirme the same but if they will deriue their pedigrée from God lette them permitte vs to be as we are men contenting our selues with such knowledge as is conuenient for vs For we do willingly confesse that we are the children of Adam by nature disobedient vnto the will of God senselesse in oure owne corrupte nature so peruerse and obstinate that vnneth we wil be brought to repentaunce so hardned in harte that wée can not be broken with the sense of sinne finally of suche pride and arrogancie that wée can scarcely bée drawen to confesse our sinnes to be shorte enimies to our own saluation vnlesse God of hys fatherly fauour and grace vouchsafe to correcte and amende the malice of oure froward nature and to enable and make vs apte to doe suche workes Why doe they then enuie vs thys humilitie and lowlinesse of harte in that we thinke we â—oe greatly honoure our God when wée referre all thinges to hys gratious goodnesse and mercie But if they thinke thys â—ure humilitie be excéeding and more â—han néedefull is this so horrible an offence that we shoulde therefore be thoughte worthie of all punishments and tormentes that can be deuised be ac ompted infamous banished imprisoned hanged and burned Surely this their fierce and barbarous crueltie may be a sufficieÌ„t declaration vnto your maiestie that this is no godly zeale in the Papists as they call it but rather an excéeding choler heate of stomak boiling in their enuious malicious breasts The other benefit of our iustificatioÌ„ is our coÌ„iunctioÌ„ with Christ for it is not inough for a man to be onely absolued of his sinne but it is also requisite and necessarye that hée bée marueilously renuee shew a new obedieÌ„ce the which nothing can worke in theÌ„ saue only the power of god through our L. sauiour Iesus Christe this is the secoÌ„d effect of faith which the holy ghost hath poured into our harts by the which a man being made frée from the feare of all enimies danger of damnation doth wholy possesse Iesus Christ the very sonne of God and man to the intent hée might liue in hym not in walking after the fleshe but in holinesse of spirit and that he should thenceforth work righteousnesse in the sight of God of his son Christe through whose bloude shedde and sacrifice offred hée is purged and clensed from all hys offences and filthinesse Last of all that to declare himselfe bothe mindefull and also thankfull for so greate mercifulnesse and louing kindnesse shewed towardes him he shoulde on the other side retourne loue backe againe towardes God and be zealous in seruing and honouring him The whiche doctrine the Apostle doth plainely sette forthe in hys epistle to the Romaines in these words Ther remaineth now no condemnation saith he vnto suche as be engrafted into Christe Iesu that is to say those that walke not after the fleshe but after the spirite for the liuely lawe of the spirite whyche is in Christe hath loosed me from the bondage of sinne and death For that whiche was impossible to the lawe through the infirmitie of the fleshe God by sending hys owne sonne into fleshe of likenesse and similitude vnto our sinful fleshe hath after a sort destroied sinne by sinne in the same fleshe that the iustice of the lawe might be accomplished in vs whiche walke not after the fleshe but after the spirite for those that be addicted vnto the flesh haue their mindes bent vppon fleshly desires but they that be renued in spirite doe followe the motion and direction of the spirite and the desire of the fleshe is death and destruction contrariwise the desyre of the spirite is peace ioye and life euerlasting For the desire or affection of the fleshe is againste God neyther is it nor can not bée obedient vnto the lawe of god Therefore suche as are giuen to the flesh can not please God howbeit you walke not in the fleshe but in the spirite if so be the spirite of God be within you And who so hath not the spirit of Christ is none of his but if Christe be within you then is the body dead as concerning sinne but the spirite aliue or rather life it self for righteousnesse sake Wherfore if the spirite of hym that raysed Christs from deathe abide in you the same also will restore you and your mortall bodies vnto life bicause of the spirite that dwelleth in you wherefore brethren wée are nowe no more subiecte vnto the fleshe to liue after the luste thereof For if ye liue after the desires and concupiscentes of the fleshe yée shall dye the deathe but if contrariwise by the power of the spirite you conquer and subdue the lusts therof you shall liue in most perfect felicitie for al whosoeuer is directed by the spirit of god are numbred among the sonnes of God. Here dothe Paule moste notably and largely declare the seconde parte of oure Iustification and the end also of our coniunction with Christ Iesus namely that we shoulde leade our life not after the motion of the fleshe and the voluptuousnesse thereof but according to the direction of the holy spirite the which moste profitable and comfortable coniunction felowship with him if we had and did enioye we would not fall to such vayn and néedelesse questions as we do For what profite is in the subtil questions and difputations whether the righteousnes of a Christian man be a substance or an accident a qualitie inherent or only in vs by imputation whether the iustification of the wicked and vngodly be only the forgiuenesse of the sin or no whether infusion of grace be requisit in the remission of the fault or whether the motion of fréewill be not also requisite thervnto whether the wicked be iustified in an instant or in processe of time whether iustification of grace do go before in order of nature such like quiddities and subtil niceties except wée haue the vertue efficacie of Christ Iesus imprinted in our harts which we trust is in the harts of the faithful beleuers as Paule prayed for the coÌ„gregatioÌ„ of Ephesus who loueth his churche dearly as the same apostle saith in another place and
as they terme them â—ut for other men wonderous necessarie â—or they saluation But some wil men say what shal beâ—de these of daintie and delicate persons â—hat are soddainly swapte vp with death â—re they can haue these merits of Monks â—applied vnto them and enioye them in â—heir full perfection for it séemeth theyr soules shoulde be in present peril of eternall damnation as who say they may in good time take vp their Inne in Purgatorie whence they maye easyly escape when it shall please the Popes holinesse to open the treasures of Christes bloude and applye vnto them the merrites of Saints and the monkes to communâ—â—◠〈◊〉 vnto them largely and liberally parte 〈◊〉 their good workes and playe with thâ— giffe gaffe lyke good fellowes And thâ— is welnéere the summe of the Popish doctrine concerning satisfaction to paâ—â— ouer a thousande dreames and blasphâ—mous lies whyche these men haue deâ—sed againste the redemption of Christâ— perfected moste absolutely by the shediâ— of his moste precious bloude Of the satisfaction for sinnes according to the word of God. IF your maiesty most mighty prince haue with any diligeÌ„ce considered 〈◊〉 obserued that which hath bin said lately before your highnes vnderstandeth right well that there was no mencion made at all of the benefit bestowed by Christ our sauiour wheras the scriptures do minister vs no other comforte to our afflicted consciences than the redemption of oure lord and sauiour Iesus Christ that euerlasting prieste after the order of Melchizedeck whiche offered vp himselfe to the iustice of god a propitiatioÌ„ for al the sins 〈◊〉 mankinde the burthen wherof he layd â—d caried vpon his own shoulders as the â—ophet Isay saith therfore gaue vp his â—dy to bée broken to bée sacrifized and â—fered to God his father And to the intent the matter might be â—ade more plaine and euident bycause 〈◊〉 is of so great and singuler commoditie â—e muste repeate a little of that is sayde â—efore concerning the estate of maÌ„ in sin â—â—oued with repentaunce and sorrow for â—he same For when hée is sommoned to â—ppere before the iudgemeÌ„t seat of god â—ath put in baile to answer vnto the law and iustice of god for his forth comming and apperance hath no cloke to couer his sins not so much as a poore fig leafe he is enforced at the leÌ„gth as it were one that were tormeÌ„ted gréeuously on the rack to coÌ„fesse his manifold and great offeÌ„ces to acknowledge his nakednesse misery being astonied with the iudgemeÌ„t of god not that a man should fall into despayre considering God willeth not the deathe of a synner but hys life and saluation but to the ende only that hée might asâ— the knowledge of his sinne and transgrâ—sion bring him vnto repentaunce Then after a mans mynde iâ— thâ— prepared the spirite of God beginneth 〈◊〉 to possesse him that he accompteth him 〈◊〉 be wholy his pardoneth all his offences maketh him one of Gods housholde aâ—â— electeth him into the number of hys châ—dren And yet notwithstanding he remoueth not from the eyes of his soule thâ— liuely Image of God in anger and diâ—pleasure whose voice and countenaunâ— was wonte to amaze him and make hiâ— whole body tremble thereat bycause 〈◊〉 ofte as the minde shal be ouercome with the prouocations and allurementes 〈◊〉 sin the terrible sounde of his thundering voice and the sighte of hys sterne countenaunce shoulde so appall hym that he shoulde shunne and auoyde synne by alâ—â— meanes Agayne the same holy spirite of God to the intent that man should remoue from him and quite abandone all feare doth set as it were before the eies of maÌ„ Iesus Christe and him crucified that hée might bée fullye perswaded that all hys sinnes be purged by his death and passion But forasmuche as man being miserable both by his owne nature and by the sense of his sinne and conscience therof doth iudge himselfe to be verye farre from God and can hardly be perswaded that the benefit of Christ doth appertain vnto him therefore the holye ghoste laboureth to perswade him that almightie God is reconciled vnto man and doeth tender hym wyth singular loue and affection and afterwards openeth the eies of man béeyng in thys blindenesse that hée may beholde and sée by faith Christ Iesus the earnest of his saluation last of al breaketh the peruerse frowardnesse and obstinacie of the minde that the same being somewhat instructed and comforted with the hope of Gods promisses maye wholly submitte hys will vnto Christe and imbrace him moste willingly as the onely phisition of al his diseases and maladies And this worke of the holye Ghoste wherby the reason vnderstanding mind and will of man is instructed in true pietie and godlinesse we may well terme by the name of Faith not any weake opinion or vaine imagination of the worde of God but a firme and constant perswasion by the whiche we are assured that we are beloued of god and adopted to be his sonnes and inheritours of his heauenlye kingdome that by the benefite of this latter Adam we may be as it were remitted into oure former estate of oure auncient inheritaunce namely innocenâ—ie righteousnes and euerlasting felicitie the whiche was loste by the mischeuous acte of the firste Adam the same faith doth teach vs that after we be reconciled and at one with God there is nothing more gréeuous or offensiue vnto God than iniquitie and sinne and that wée bée deliuered from the yoke and bondage of the Deuil onelye vppon condition that wée should thencefoorth leade a godly righteous and sober life The whiche faith being thus planted in mens mindes by the holy spirite is like an instrument or hand wherby wée appreheÌ„d Iesus Christ or as our mouth to receiue and eate Christ that moste swete foode of our soules and whosoeue is endued with this repentance is not now to be ascribed and thought one of olde AdaÌ„s ofspring but by meanes of this faith is so linked and coupled with Christe that he is reputed and taken as a brother vnto him so that Christe and a Christian man doe make as it were one spirituall body For we may not call it in question but verily beléeue that what Christ praied for vnto his heauenly father in the .17 of Iohn he obtained the same at his haÌ„ds But after this greate and nighe affinitie is brought to passe and fast knitte with the bonde of faith and of the holye ghost then doth the heauenly father looke vpon man being otherwise a sinner with the eies of mercie and grace perceyuing man to be clothed and garnished with the moste beutifull and precious garment of Christ that is to saye the innocencie and holines of Christes flesh and taking delight in the moste fragrant smell thereof dothe bothe perfecte his felicitie and rewardeth him with the inheritance of his heauenly kingdome euen as in time past the Patriarche Isaac delt with
mid day to go on pilgremageâ—sing Masses such execrable workes of superstitioÌ„ Of which things this saying of Esai may wel and aptly be verified against them that vse theÌ„ Who hath required these things at your hands that not without a cause for this kind of seruice is so far from being acceptable vnto him that they are most odious hatefull vnto him as may appeare by the many fold plagues punishmeÌ„ts which he layeth daily vpon vs that most worthily Therfore if our aduersaries finde fault â—ith vs bicause we teach not the people 〈◊〉 do such works we are very wel conâ—nt to sustein that accusation of theirs â—or let theÌ„ denounce against vs coÌ„demâ—tion neuer so great nor so oft our god â—ne doubt not will absolue vs let them â—rsecute vs neuer so extremely he will 〈◊〉 our defence and buckler let them put 〈◊〉 to most cruel deaths almightie God â—il restore vs vnto life again thorough â—hriste Iesus who is our only life Fiâ—ally though they burne vs to ashes he â—hat raysed Iesus Christe from death â—ill likewise rayse vp again oure bodies â—ute of duste and ashes for the spirites â—ake that dwelleth in vs Rom. 8. Of the good woorkes of a man that is iustifyed FIrste we protest and affirme that our aduersaries do most falsly slander vs where they say of vs that we coÌ„temne the doing of good works and that we persuade the people that they ar made holy and righteous in Christe and thâ— it skilleth not how they liue For we prâ—teste the contrary that that doctrine 〈◊〉 neyther the doctrine of the Gospell 〈◊〉 our doctrine forasmuche as it appeareth manifestlye in scripture that a good tâ—â— muste bring forth good fruite whereby 〈◊〉 may appere that the roote therof is god â–ª And the Apostle doth plainely teache 〈◊〉 the cause why Christe hathe deliuereâ— vs from the tiranny of sinne and by hâ—â— righteousnesse made vs righteous wheâ— he saith on this wise For wee also somâ— time were madde stubberne wandering out of the waye seruing diuers lusts anâ— vanities liuing in malice enuie hatefull one at deadly hatred wyth anotherâ— but after that the goodnesse and abundanâ— loue of oure Lorde and Sauiour Iesus Christe was manifested towardes men he saued vs not for the good workes that we our selues had done but of hys owâ— frée grace and mercie by the fountain of regeneration and by the renouation of the holy Spirite the whiche he poured vpon vs abundaÌ„tly by his sonne Christ that being iustified through his grace we shoulde bée made heyres of euerlastyng life according to hope Also in an other place he saith that the grace of Almightie God our sauiour was declared that men laying aparte all worldly pleasures shuld wholy bende themselues to true and perfecte goodlinesse righteousnesse and sobernesse looking for the happy hope and the glorious comming of our lorde god If these things then be true as we beléeue them to be moste true what impudencie were it to affirme that a man shuld liue idelly in the houshold of God truely wée affirme that a man not indued wyth the spirit of regeneration or berefte of that grace is altogither vnable to do or speak any thing that can please God yea so muche as to acknowledge Iesus Christe in his hearte vnlesse hée haue in hym Gods holy spirite and therfore we déeme those things that haue béene declared by vs as touching merits of congruence and of condignitie and suche other lyke fonde and foolishe distinctions to be méere deuises of mans vaine heade to make sinners become hipocrites and counterfaiters of holinesse whiles they vnderstand not the darke mistes of their ignorance and bée senselesse as touching their owne misery and destructioÌ„ which they cannot escape neither by these works preparatorie nor by any diligence or worldly wisedome but by the onely goodnesse and mercye of God whiles hée moueth oure mindes with forcible motions and openeth oure eies that wée should sée the most miserable estate and condition we be in wade out of this moste filthy puddell and sinke of all sinne where we are almost drewned and be washed with the moste precious bloud of the immaculate lambe that we may our selues be new creatures the whiche thing we call properly regeneration and newe birth or sanctification rather if ye liste so to terme it And after wée bée iustified and thus renued wée are so vnited and knitte in Christ with the band of his holy spirit that our works that we do afterwards ought to be accoÌ„pted Christes works in that respect are most acceptable in the sight of God but least any should fondly vainely imagine and dreame hereof with himselfe when he heareth vs speake of thys coniunction felowship with Christe we do not hereby mean any kind of transformation or transsubstantiation of the bodye of Christe into oure bodies as if it were néedful that the true humilitie of Christ shoulde be laide aside and vanish awaye God forbid But for the true and right vnderstanding of thys misterye wée requyre a spirituall man suche one as hathe bene instructed by the holy spirite to discerne and iudge of things rightely and as they ought to be in due place and order so that he maye be able to conceiue and comprehend in the vnderstanding of his mind Iesus Christ our redemer the son of god very God and very man glorified and sitting at the right hand of his heauenly father hauyng all power committed vnto hym bothe in heauen and in earth the whiche throughe faith hath hys continuall abode and dwelling in the heartes of hys elect chosen people And who so is iustified on this sorte occupy not themselues in buildyng of Chappell 's in saying of Masses in wandering on pilgrimage nor spende their whole life in such like superstitious exercises but referre all their actions and enterprises and cogitations to that seruice whiche they knowe God requireth at our handes speciallye they endeuour themselues firmly to retaine in their myndes the perpetuall and continuall meditation of the wonderfull coniunction they haue with Christe whose spirite witnesseth vnto our spirit that we are the children of God brethren and heires annexed with Christe the whych testimony is a strong assurance and most certaine earneste and seale of oure election and of Gods gratious goodnes as Esaias doth teache vs of the couenaunte which God hath entred with vs Neither is there anye other meanes to retaine this affiance and adoption than the continuall calling vppon the name of God ioyned with the reading and meditation of holy scriptures and the mortifying of our olde Adam and extending charitable almes towardes our neighboure And to the intent we may orderly learne whiche be the good workes of him that is regenerate and borne againe in Christ they may be referred to these thrée principall pointes the encrease of faith the desire of mortification of the fleshe and the societie of man consisting
to hell in place to draw them out of purgatorie and lastly as a full of their tiraÌ„ny haue subdued and put vnder their féete the Monarchs Emperours Kings Princes and Magistrates of the earth forcing them to an humilitie vpon their féete they haue vsurped Seigniories and principalities by violence and effusion of mans bloude to tâ—â— ende to make themselues princes and great Lords and theyr children neuews and allies hauyng attyred themselues gorgiously with stolne feathers like to Esops crow and where afore they were so simple that they hadde scarcely wherewith to fill their bellies nowe some of them are béecome Princes some Dukes Earles Marquesses others triumph at theyr pleasure deuouring the goodes of other men all whych is tollerable with them bycause that the Pope their father hath put them in possession of suche wealth iniustly vsurped And if anye one kindled wyth the grace of our Lorde be priuie to such abuses and goeth aboute to discouer them to the people incontinent the Popes their Parentes and Allies with open mouth doe call suche Preachers Heretikes Apostates banished Strangers and people vnworthye of reliefe in a Common state and will enter forthwyth into deuise and trauaile and that with all diligence to commit them eyther to the fyre and fagottes or otherwise to extirpe them quite from the earth bycause they feare that the preachers of truth discouering their pot of roses as the prouerbe saith and that the worlde vnderstanding their tirannies euery one will withdraw and take away his fether rightely belongyng to hym and so in the end the Crow will eftsoones become a crowe and this ioily fellowe dothe returne to his first beggerlye estate Herevnto I aunswere and saye good brethren that you haue greate reason and I woulde in GOD the stones had mouths to manifest suche abuses But yet there is necessarye to our side a sober obseruation of modestie in the words we vse to speake for my part I dout not at all that the diligence of the Popes Cardinals with their pareÌ„ts and Allies is not rather to maintaine their vsurped estates than the glorie and zeale of God for if they had anye religion they would shew it in their life and coÌ„uersation But alas all the worlde séeth that the greatest zealors and defendors of the Papists shewe almost no feare of God and the Popes theÌ„selues deride with open throat our sauiour Christe according to the exaÌ„ple of one that died not long since who hauing lefte behinde him many lordships to his children and nephews vsurped by tyranny saide in sorte of railing or madde scoffing that this fable of Iesus Christ had greatly profited many houses who of shifting roysters and disordered people were become possessoures of large reuenues Marke this blasphemie consider what religion this holy S. Peter and vicar of Christe hadde in his hart who notwithstanding vsed his tymes and occcasions so conuenieÌ„tly as he forgat nothing that concerned his profite But my hope is in God that he will destroy that Babylon and the tyrant Nemroth that defendeth hir his parents and Allies who to preserue their vsurpations raise warre against the children of GOD and murder them Expecting deare brethren this horrible iudgement and moste assured punishement that wil fall vpon them let vs vse pacience in the wrong they offer vs If they call vs heretikes bicause we will not folowe the faith of their Popes but embrace that which Christe hath taught vs Let vs estéeme oure selues happie if they call vs Apostates bycause we bée come forth or rather the Lord hath wonderfully deliuered vs froÌ„ the Idolatries and superstitions of the Papistes Lette vs accompt our selues neuerthelesse happy for my part I protest afore the Lord that it is to mée a title and surname of glorie and dignitie to be called Apostate of the Pope and the Antichriste of Rome If they call vs banished from our countrey let vs rather reioyce than discomfort knowing that God hathe not banished vs from his grace neyther is it Christe that hath throwne vs out of hys spirituall kingdome but it is the inquisitours who woulde either haue banished or burned vs per effigiem in spending their rage vppon the strawe and papers bycause they coulde not execute it vpon the flesh and bones of the members of Iesus Christ Let vs giue thanks to god in that such banishments and persecutions procéede not to vs as being guiltie either of thefte murder or treason to our Prince and magistrate nor attainted of any other offence worthy of punishment but bicause we search the health of our soules in the simple and pure word of God. If they call vs straungers let vs remembre that the heauenly father which hath aduowed vs for his children is lord of Heauen and Earth And into what part so euer we shall go we be in the couÌ„trey of our father we be his proper inheritaunce as the Prophete sayeth in the Psalm 7. That the righteous shall dwel in the Earth and be lawfull possessors of the same Let vs comforte oure selues in this that neyther oure running oute of the countrey nor oure absence from the lande of oure birth hath béene moued by any vsurpation of the possessions or goodes of other but onely to giue place to persecutions Such fléeing awaye is not shamefull but rather honourable séeing we are companions of oure heade and redéemer Iesus Christe who from his childhood was a stranger in the countries of the Egiptians shewing the persecutions of Herode If our persecutours doe curse vs let vs blesse them if they search or séeke oure death let vs pray for their life And when ther shall come question to discouer their abuses tyrannies and extortions let vs vse it with sobrietie modestie and grauitie that it may appere euen to themselues that we are not led by any malice againste their persones but of a spirituall zeale to the glorie of God the aduauncement of the kingdome of Christ chiefe of the church and to the health of the soules of the poore and simple people beguyled and seduced euen vntill now by the preachers of dreames and fables who vnder the colour of Iesus Christe haue martired his church and being in déed very rauening Wolues doe name themselues pastors and sheepherdes of the troupe of god Lastely lette vs endeuor to liue in peace one with an other whether they be of the Romish religioÌ„ or reformed church praying always to the Lord that he will lighten vs in our ignoraunces whiche wée ought to shewe to euery one wyth all modestie and gentlenesse accordyng to the example of our mayster and Redéemer Iesus who hath not disdayned to receyue gently and teache myldly his very enimyes persecutyng hym dayely and making coniurations to take from him his life Let vs remember that being eueÌ„ vpon the crosse pinched with the extreme pangs of death not mynding his owne paines he had remembrance of his enimies with prayer to his heauenly Father to pardon their offences let vs imitate
¶ A Supplication exhibited to the moste Mightie Prince Philip king of Spain c. VVherin is contained the summe of our Christian Religion for the profession whereof the Protestants in the lowe Countries of Flaunders c. doe suffer persecution vvyth the meanes to acquiet and appease the troubles in those partes THERE IS ANNEXED AN Epistle written to the Ministers of Antwerpe which are called of the Confession of Auspurge concerning the Supper of our Sauiour Iesus Christ VVRITTEN IN FRENCH AND Latine by Anthonie Corranus of Siuill professor of Diuinitie ¶ Imprinted at London by Francis Coldocke and Henrie Bynneman ANNO. 1577. ¶ To the Christian and vnaffectionate Reader THE Author was determined to prefixe before these treatises an Apology wherin he declareth and defendeth certaine places specially chalenged in theÌ„ which his defence for certaine respectes he hath reserued to be imprinted with the Latine Copie which by Gods grace shall shortlye come forth and in the mean time referreth this as it is to the iudgement of the learned and vnpartiall Reader To the most mightie and most victorious Philip King of Spayne HAuing had certayne intelligence aswel by coÌ„mon report as the speciall letters of diuers Citizens of Antwerpe most migâ—tie Prince and my most dread soueraigne how miraculously farre beyond the exspectatioÌ„ of man God had made a way for the frée passage preaching of his holy Gospell in your Maiesties lowe countreys I determined with my selfe at the earnest persuasion of my friends setting all my other businesse aside to take my iourney thither both that I might be partaker with many others seruing God there sincerely and truely of that great ioy and coÌ„solation which â—hey receiued and enioyed through the â—xcéeding mercie and goodnesse of almighty God powred vpoÌ„ your graces subiects withall to my simple power further as much as in me lay this spiritual buylding of Gods house coÌ„sidering that God had appointed me to this vocatioÌ„ For since my departure out of Spaine which is now .xij. yéeres past I protest vnto your highnesse truely sincerely that there was nothing in the whole world that I more earnestly desired prayed for than that which at this present I behold sée before mine eies trusting that this singular grace benefit of God shal not alwayes be conteyned in this so smal a couÌ„trie but froÌ„ thence in processe of time shall be deriued into your M. whole realme of Spayne so that the true sincere knowledge of Iesu Christe may there likewise shine be manifested therwith al superstition all blinde false worshipping of God banished exiled which by the wilfull ignorance of men for wante of the knowledge of Gods worde were crept into our religion and like wéedes had quite ouergrowen it Finally I haue good hope that this chaunge alteratioÌ„ of the world shal stir vp your Maiestie to heare the pitiful coÌ„playnts lamentatioÌ„s of your faithful obedient subiects to haue compassion of the calamities of so many miserable soules as being your most faithful and obedient subiects are notwithstanding oppressed with diuers kindes of tormeÌ„ts persecutions banishment confiscation of goods landes that more is to be lameÌ„ted are before their cause lawfully heard against right reason coÌ„deÌ„ned executed most horribly by the moste extreme cruell kindes of death that caÌ„ be deuised As for the iudges which sitte in this coÌ„mission of life and death in this wise condemne the poore innocents they beare your grace in haÌ„d that the determinations of these causes dothe not appertaine to Kings or Princes notwithstanding that the holy Scriptures teach the contrary and shewe that it is the office and duetie of Kings Princes and all other rulers and Magistrates chiefly and before all other things to sette foorth good true doctrine accordyng to the lawes conteyned in the first table and the same so set forth to authorise and cause to be published and consequently to gouerne their subiectes with Iustice and with equitie to defend them The whiche thing it is vnpossible for any euer to performe without the true knowledge of Gods diuine Maiestie as the very HeatheÌ„s theÌ„selues iudge which were only learned instructed after the law of nature Justitia sayth Tully nec in regno nec in Repub retineri aut conseruari potest nisi iactis ante verae pietatis fundamentis Vnneth can iustice be kept or maintayned either in kingdome or coÌ„moÌ„wealth but where true religion is first of all planted and rooted And truly this is the very same true doctrine seruice of God which I sée preached in your Maiesties low countreys which causeth me assuredly to hope that all other thinges will haue like happie successe that your Maiestie by this occasion will vnderstande and determine this cause and purge Christian religioÌ„ in banishing and rooting out all the abuses and errours which haue crepte in by little litle and corrupted al Christendome Wherefore most noble Prince vpon my comming to Antwerpe many meÌ„ did greatly meruayle thinking it a thing scarse credible that one of the Spanish nation borne bredde there shoulde embrace the Gospell so desirously and so earnestly maintayne it that he boldly durst professe himselfe a publicke Preacher of the same And forasmuch as the bruite of this strange noueltie was so common that it came to your Maiesties eares as I coniecture and perhaps many a false slaunder and misreporte added therewith all I thought it not amisse for me to take occasion of this my comming to Antwerpe to breake this long silence whiche I haue kepte these whole .xij. yéeres to the entent to purge my selfe vnto your Maiestie and to iustifie the doctrine which I professe and that by writing Wherefore in most humble maner I beséeche your highnesse my gracious soueraigne to take in good parte this writing of mine your most humble and faithfull subiect wherin I haue declared the causes aswell that moued me to departe out of Spayne as to resort hither into your countrey of FlauÌ„ders For I take God to witnesse my comming to your Maiesties citie of Antwerpe was not for any desire of newfanglenesse or to disquiet the state but by the preaching of the Gospell to pacifie them that were offended to make a quiet end of quarels and controuersies that were risen among them to my power to caulme appease the hurlyburly whiche was nowe begon to cause vnitie peace where was discorde and dissention and to discharge the duetie whiche I ought bothe to God and to your Maiestie as I doubt not but your highnesse shal in tyme right well perceiue But chiefly my desire was in very déede to professe openly and to preach the doctrine of our Lorde and Sauiour Iesus Christe accordyng to the measure of his grace the knowledge that he had giuen me therin And now concerning the first point that I haue purposed to entreate of I wil â—eclarâ— vnto your Maiestie
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
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
had neuer séene mée nor knowne me before haue bene very beneficiall towardes me as if they had bene fathers vnto me or some speciall friendes And therefore I haue no cause to thinke my selfe a straunger or pilgrime in those places whether the Lorde hymselfe hathe broughte me and so prouided for me that he hath stirred me vp many friends and wel willers in places wher I do becom who like so well of me and my company that they bothe visite manye times very curteously and entertain me lesse friendly when I resorte vnto them The whiche thyng was a speciall occasion that moued me to go to Antwarp for I went not thither of any vnconstancy or flitting brayne neyther came I béefore I was welcome vppon any purpose to trouble the state of the common wealth with nouelties and innouations or to helpe forwarde the tumultes that then were raysed and to make them worse For I protest vnto youre Maiesty vpon myne othe and will besides proue by euident testimony that I was earnestly required by many meÌ„s letters and entreaties to come to thys Citie aboue foure moneths ere I came thither and therfore if your maiestie haue conceiued anye sinister opinion of my comming thither by meane of some false and vntrue reportes I besech your maiestie to remoue the same For this is and euer hathe béene and shall be my minde and will to serue and obey your maiestie and especiallye to preach the Gospell of peace As for tumultes sedition rebellion and discorde I abhorre them from my hearte and detest them worse than a tode or present plague neither was I euer of that minde that any good coulde arise to the encrease and setting forwarde of the Gospell by sedition and discorde but that it was a great hindraunce rather to manye weake consciences and an vtter vndooing to the whole estate of the common weale as I haue alwaies thoughte and taughte bothe priuately and openly as often as opportunitie serued me thereto Mary true it is that I am at this present purposed to departe againe for though the great good will and curtesie which the Citizens and others of this Countrey doe shewe mée as also the earneste zeale and affection they beare towardes mée doeth ioye mée maruelously yet notwithstanding séeing suche preparation on eche side of men for war and hearing nothing but the sound of armoure and that there is nothyng in euerye mans mouthe but horse and armoure and Souldiours shotte and pellet and preparation to besiege and to batter holdes and castels to make â—poile and hauocke of all to kill and slaye â—n all sides I thoughte it better for mée to wante my deare friendes than to bée tossed in thys sorte and ouerwhelmed with these tempestuous troubles Finallye he that is faultlesse and giltlesse in his own conscience hath no néede to craue any pardon And I take God to my iudge and recorde that I haue pretermitted no part of my duty as I trust that appertayned to me to shew towards my Prince and Soueraigne Neither wyll I at anye tyme when occasion shall be offered be afraide or ashamed to shew my face in youre presence or béefore anye whome it shall please youre Maiestie to appoint to enquire of my faythe and conscience bycause I sustayne my selfe wyth assurance of an vprighte conscience the whyche if it shall in anye pointes disagrée from the determinations of the late councell of Trent or from the Romishe doctrine I force no greatly thereof sith they are aduersarieâ— to the doctrine of the Gospell Neyther resteth it in the power of man to bée ablâ— to beleue euerye thyng what hymselfâ— willeth or listeth For the spirite of God ingrafteth and imprinteth in our heartes and mindes whatsoeuer is requisite and necessarye for vs to beléeue whose suggestion I earnestlye wythstoode aboue twentye moneths before I departed ouâ— of Spaine when as by my poore worldly wisdome and pollicie suche as it was I foresawe long before what greate perills bothe of life and goods hung ouer my heade if I should forsake the Popes religion and flée to Christes folde For as the Apostle warneth vs Such as wyl purelye and sincerely worshippe Christe all their life shal incurre the hatred and displeasure of manye Howbeit there is a singular comfort remaining vnto those that are faithfull in Iesu Christe whiche reuealeth their consciences wheÌ„ they are assured that these things happeÌ„ not vnto them throughe their owne deserte Neither is there anye man I thinke moste mightie prince which in his own â—orrupte sense and iudgement would not â—ishe to followe some pleasing and plauâ—ble religion suche as shoulde fansie the â—eople and offende none But forasmuch â—s it hathe so pleased Almightie God by â—ys diuine prouidence to saue mankinde â—nd to preserue hym from euerlasting peâ—ill throughe Iesus Christe crucified so â—hat they bée partakers of hys death and â—assion to the ende they might bée lykeâ—ise partakers of hys resurrection it reâ—teth not in the power of the elect those â—hat are adopted into the inheritaunce of â—he euerlasting Kyngdome to suppresse â—he force of the spirite and to hinder hys worke or breake his purpose and course which vseth his force and efficacy in their mindes that bée thus elected and chosen forasmuche as calling and adoption of God is franke and frée without respecte â—f fauour or desert of any for God whom â—e will doeth lighten and whom he will â—e blindeth and who is then able to resiste hym And doeth not youre highenesse thinâ— that your subiectes of the lowe countrie are hartily sorie and inwardely grieue to sée your Maiestie abhorre their religâ—on whiche is built of so sure and certaiâ— a grounde woulde they not be contenâ— with al their heartes to purchase your fauoure and good will wyth the losse of a that euer they be worthe that it myght be lawfull for them wyth safe consciencâ— to serue God sincerely according to hyâ— prescript wordeâ— suppose you it not 〈◊〉 maruellous griefe vnto them to want their owne naturall Country their parentes children and wiues and to wander they wotte not whether without anâ— certain place of abode resiaÌ„ce to hauâ— their life in hazard euery houre Howbeiâ— they are miserably tormeÌ„ted in their conscience and do féele terrible threates oâ— gods spirit that set before their eies the euerlasting torments prepared for them thaâ— for fauor and pleasing of men forsake thâ— knowne truth or defile the seruice honour they owe vnto God by intermedling it wyth Idolatrie and superstition Wherefore in moste humble manner I â—eséeche youre Maiestie moste gracious Prince to haue compassion vppon youre â—oore afflicted subiectes of the low counâ—ry whiche séeke to liue wyth a frée conâ—cience who if they coulde bée perswaded that the doctrine of the Romishe Church were pure and holy or holsome for their soules I am very well perswaded and â—are affirme vnto youre Maiestie in their behalfe they woulde neuer giue you nor â—ny of your officers any occasioÌ„ at all to
and sauior the same Gospell the very same spirit beliefe profession should liue and dwell togither in amitie and concord considering they differ not so muche in the groundes and chiefe articles of religioÌ„ as in the constitutions of man the worship of idolles false gods certain foolish and vayne superstitions and ceremonies What should I néed here to rehearse that the pope himselfe is not ashamed not only to entertayne in his owne Citie and country the Iewes who be the very professed enimies of Christ to fauour them to cherishe to take them into his profession but which is moste shamefull and abhominable aboue al other to appoint the certaine churches streats and dwelling places apart froÌ„ the Christians in which they may fréely without controlement or interruption of any renue the olde ceremonies and sacrifices of the Mosaicall law the which are wholy abrogated and dissanulled by the commyng of Messias sauiour Iesus Christ by which exercises who is there of so simple consideration but hée maye easilye perceiue howe foule a spotte of impietie and ignominie it is to the blemishing of the name of Christe For if those things be of any vertue and efficacie nowe in these daies then was it in vaine that Christe tooke thys fleshe vppon hym and came into thys worlde and that his most coÌ„fortable and wholesome sacrifice which he did vpon the aultar of his crosse is to be estéemed but of little price O notable lying and blasphemy O moste horrible mischiefe and villanye vnneth to be satisfied wyth all the most terrible torments and punishments that maÌ„ can deuise or endure Wherefore if thys holye man maye for hys priuate lucres sake and onlye for hope of a little peltyng commoditye to bryng so hatefull and detestable a kinde of religion into his countries and seignories and into the societie and felowship of Christian people How muche more reason is it that youre Maiestie shoulde embrace and receiue twoo manner of religions within youre Maiesties Realmes and dominions whyche haue some likenesse and agréement togyther forasmuch as they do both acknowledge and confesse al one redéemer and sauiour of mankinde differing in effect only herin that the one sorte affirmeth that we be fréely and of méere grace and fauoure reconciled to God the father by the redemption of oure Sauioure Iesus Christ without any respecte of oure merites or paimentes of money the other addeth to the perfecte and absolute worke of Christ many other ceremonies and circumstances of their owne good déedes merites The which controuersie might very easily by compounded betwixt theÌ„ if it woulde please youre maiestie to entermedle in thys matter and to vse that aucthoritie which of right you maâ— the whiche good worke and enterprise of reconciling these two Churches toguther that are at this iarre betwixte theÌ„selues I am verily perswaded would be moste profitable to your countrey and subiects moste acceptable vnto God mâ—ste glorious to your highenesse and sounde most to the continuance of youre honour and renowne to all the posteritie that euer youre Maiestie coulde or maye take in hande The fame and memorie whereof will for euer be recorded in the writings remembraÌ„ces of al men and the sound of your praises therfore mouÌ„t alofte and ascende aboue the skyes By occasion wherof youre subiectes of the low countries in all things most dutifull toward youre Maiestie and mindefull of so great a benefite bestowed by youre highenesse vppon them your poore vassalles will be more and more inflamed in hearte and minde to pray vnto God continuallye for youre Maiesties most happy prosperous and flourishing estate in abundaunce of honoure and felicitie But forasmuche as the heartes of Kings and Princes bée not in their owne power and willes but in the hande of God to dispose and turâ— them as it séemeth best to his holye wiâ— and pleasure as well sayeth Salomon Omitting many other reasons wyth thâ— which your Maiestie might be drawn tâ— haue compassion vpon your poore subiectâ— miserably oppressed complayning theâ— selues most lamentably I will conuertâ—â— and direct my selfe and my whole spechâ— to Almightie God our moste mercyfulâ— and gentle Father in moste humble wise beséechyng his fatherly goodnesse that he woulde vouchesafe to looke vppon vs moste myserable caytifes wyth hys mercifull eies of compassion and pitie not as vppon the offspring of our olde parent Adam but rather as vpon hys dearely beloued children engrafted and implanted into the bodye and stocke of hys béeloued sonne Iesus Christ through whose only mediation intercession and benefite oure heauenlye father putteth all oure offences oute of hys remembraunce by the whyche wée haue prouoked hys wrathe and indignation againste vs for the whych wée are dayly plagued while Kyngs and Princes who oughte moste carefullye and tenderlye to tender the weale of Christes Churche forgetting theyr duetye in that behalfe doe offer the same to the spoile and rauine of moste deadlye ennimies and desperate cutte-throates euen hym I saye the father of oure Lorde Iesus Christe I moste harâ—ily and humbly beséeche to stirre vppe youre Maiesties mind with some sharpe â—ricke and touche of hearte to vndertake the hearing and debating of thys quarrell that hée woulde inflame youre mynde wyth some feruent zeale and affection of hys holye Spirite that youre Maiestye by meanes thereof béeyng excited and prouoked to séeke the honoure and glorye and encrease of hys sonnes Kyngdome beséeching him in lyke manner that hys holye Spirit abidyng alwayes and remainyng wyth you hée woulde graunte vnto youre Maiestye a moste happye and long lyfe vppon Earthe And as hée hymselfe was raised vp from deathe moste gloriouslye so likewise hée woulde exchange this your mortall and corruptible lyâ— wyth the fruition of his heauenly anâ—â—ternall lyfe and make you partaker that euerlasting ioye and blessednesse which he hath prepared for all those whych wyth a sure and an vndoubted fayth embrace hys Heauenlye promises FINIS AN EPIstle or Godlye Admoniton sente to the Pastors of the Flemish Church in Antwerp who name theÌ„selues of the coÌ„fession of Auspurgh exhorting them to concord with the other Ministers of the Gospell CONFIDI EGO VICI MVNDVM IO. XVI A prayer to Iesus Christe for peace and vnitie in the Churche O Soueraigne Lorde who being the eternall worde and true God with God thy father didst take our nature to visite in forme of man the poore children â—f Adam lost by their infidelitie distrust â—nd peruerse opinion against their Creaâ—â—r and also by thy meane and remedy â—ast eftsoons restablished the confederatiâ—n betwéene God and vs approuing the â—â—ne most painfully in the mortall marâ—irdom of thy most innocent body bleding â—n the crosse for the expiation of our sins â—e beséech thée O Sauior of the world â—hat euen as thou art come to coÌ„suÌ„mate â—nd confirme our recoÌ„ciliation thou wolâ—est also recoÌ„cile our harts knit our wilâ—s and send thy spirite of truth amongst â—s to the end that we all concurring in
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