then were his workes full of crueltie miserie damnation and destruction Now as touching this saying who is able to resist his will we must learne what is gods will If you ask the Lord he will answer you it is not my will that any man sinne neither is it my will that the sinner die but rather that he amend and liue but if he will not amend but continew in sinne him wil I punishe and him may I also punishe hauing power aboue all men as the potter ouer the clay Wherefor when any man suffereth iustly for his trespasse he oght not to accuse God and say who can resist his will â–ª as God wold absolutely the destruction of his creatures as ye teach God will all men to repent and amend and also that theâ— who will not repent and amend be punished this his will is iust and full of mercie against which will is no man able to resist for either must they repent and amend orels they must suffer As the potter wold gladly make of his clay a good vessell but if it will not frame he breaketh it and casteth it away and as the king wold all his subiects to be obedient vnto his lawes yet the vnworthiest slaue in his dominion hath power to break the kinges lawes Notwithstanding wheÌ„ he suffereth for his offence the kinges will is fulfilled eueÌ„ so thogh God both wille hand coÌ„man deth vs to obserue his law yet haue we power to offend against the former parte of his will otherwies we should all obserue â—he will of God and be saued and so should there be no reprobate But when for our disobedience we be punished the will of God is fulfilled which will is both good and iust and therefor oght no man to accuse it aÌ„d say who is able to resist his wil. No more theÌ„ clay when it framed not to be a good vessell doeth accuse the potter of breaking it ANSWER Ye be not able to proue that in any vehemencie we alledge those wordes of the Apostle in other sentence theÌ„ he wrote theÌ„ for all praise aÌ„d glorie be vnto God the mercifull giuer we haue not so litle profited in the schoole of Christ Iesus that we wold wrest the wordes of the holie Gost to a coÌ„trarie sense We are not ignorant that the Apostle pronouÌ„ceth these wordes in the person of carnall meÌ„ who hearing that God hath mercie vpon those that he wil and that also he maketh hard hearted such as he will do storm and furiously crye wherefor theÌ„ doeth he coÌ„plein who is able to resist his wil. These wordes I say do we not vrge to proue our doctrine for where we affirme that the onely will of God is the perfect reule of all thiÌ„ges which be done aÌ„d are to be done in heaueÌ„ and in earth we build our doctrine vpon euideÌ„t testimonies of the scriptures aÌ„d vpon the cheif principalles of our religioÌ„ and faith Dauid and Isaiah do both aggre that our God who dwelleth in heauen doeth what so euer he will in heaueÌ„ and in earthe that he formeth light and doeth creat darknes that is giueth aswel prosperitie as aduersitie Daniel affirmeth that the supreme God distributeth kingdomes as best semeth to his wisdom and Salomon doeth witnes that against the Lord there is no counsell can preuale The necessarie principalles of o r faith do teach vs that as in God there falleth no ignorance so in him there is no impotencie He doeth not as it were in suspeÌ„se aÌ„d doubt behold the eueÌ„t aÌ„d chaÌ„ce of thiÌ„ges ronning after to seke remedie but that in wisdom hath he disposed all thiÌ„ges willing nothing which he may not and doeth not bring to passe in time according to his eternall purpose and working nothing which is not most iust howbeit the causes thereof be hidde frome vs. Of these and many mo scriptures and necessarie principalles of our faith do we grounde our doctrine and not vpon that one place spoken in the rebuke of the stubborn and rebellious disputers with God ye burden vs that we accuse and make God to be the author of euill aÌ„d the cause of damnation That we cause many brest owt and say since his will and pleasure no man is able to resist let him lay it on him self aÌ„d not to vs if any sinne be committed And last ye affirme that if our sainges be true that then are gods works full of crueltie miserie damnatioÌ„ and destructioÌ„ and so of two thinges ye accuse vs and the thirde ye affirme ineuitably to folow of our doctrine if it be true Here after I will not greatlie labour to confute thy argumeÌ„tes which is a thing most easie euen to any godlie man how beit he had neuer sene arte nor studied the same But seing that thow and thy most pestileÌ„t sect be not content maliciously to sclander those that in such a case be most innoceÌ„t but that also with most impudent mowthes ye vomite furth your horrible blasphemies against gods maiestie I will most earnestlie and most vnfeanedlie require of all reulers Princes Magistrates and gouernors who in the fear of God do ruele aboue their subiects that as they will answer in the presence of the Lord Iesus for the administration of iustice committed to their charge that indifferently they iudge betwext you and vs. To witt that if we can euidently be coÌ„uicted of those crymes which ye most maliciously and most vniustly lay to our charge that then iudgement without mercie be executed against vs. But and if ye fail in your probation and also if ye can not proue crueltie to be in gods workes supposing that our doctrin remaine as that it is trew aÌ„d stable that then such order may be takeÌ„ for repressing of your vennemous tongues that neither ye be permitted thus openly to blaspheme gods Maiestie neither thus maliciously to sclander innocentes and to offend y e eares of all godlie hearers And to the end that meÌ„ shall not think that being at this time accused we beginne to deuise new defenses or excuses of our selues I will faithfully and simply bring furth of the workes as som what I haue done before of that singulare instrument of Christ Iesus in the glone of his Gospell Iohn Caluin such sentences as shall make plaine to all men what our opinion is of God of the fall of man of the woÌ„derous work of our redemption and of the most iust reiection and damnation of the reprobat Thus saieth he dependeth the perdition of the reprobate vpoÌ„ the predestination of God that the cause and the mater is altogither found in them the first man fell because the eternall iudged it expedient why he iudged it we know not yet certeÌ„ it is that he so iudged it not but that he saw the glory of his name thereby to be illustrate when that thow doest heare the mention of gods glorie there also remembre thow iustice to be for of necessitie it is that iust must y t
whether ye will be worde or writiÌ„g y â— I haue hieghly offended in calliÌ„g you detestable liers But if ye be neuer able to shew any such wordes vsed by vs as plane it is ye be not theÌ„ yo r master Castalio aÌ„d you bothe are far from y t perfectioÌ„ to speake no more bitterly w t ye preteÌ„d For ye are manifest liers aÌ„d whose soÌ„nes they are called you can not be ignoraÌ„t accusing meÌ„ of that they neuer meÌ„t For thus formeth Castalio his first fals accusacion against Master Caluin God hath created to perdition the most part of the world by the naked bare and pure pleasure of his own wil. And this same ye affirme in mo wordes more impudently patched â–ª so bothe you and he do adde to our wordes of your own malicious mynd These sentences God hath created the most parte of the world which is an innumerable multitude to perdicion onely becaus it so pleased him you steall from our wordes and suppresse that which euer we ioyne wheÌ„ we make mention of gods predestination to witt that he hath created all thiÌ„ges for his own glorie That albeit the cause of gods will be incoÌ„prehensible secret and hid froÌ„ vs wheÌ„ of y â— same masse he ordeyned som vesselles to honor aÌ„d soÌ„ to destructioÌ„ yet it is moste iust most holie aÌ„d most to be reuerenced Now to y â— further declaratioÌ„ aswel of o r mynd as of your shameles malice I shall recite som sÌ„eteÌ„ces of master CaluiÌ„ as doth that godlie and learned maÌ„ Theodorus Beze against the craftie surmyse of your master Castalio I say faieth Iohn Caluin with Augustin that of God they were created whom without doute he fore knew to go to perdition and that was so done becaus so he wold Why he wold it apperteineth not to vs to inquire who caÌ„ not comprehend it neither yet is it conuenient that the will of God shall discend and come downe to be decided by vs. Of the which so oft as mention is made vnder the name of it is the supreme and most hie rule of iustice nominated And further we affirme that which the scripture clearly sheweth to wit that God did once by his eternall and immutable counsel appoint whom somty me he should take to saluation and also whom he should condemne to destruction We affirm those whom he iudgeth worthie of participation of saluation to be adoptate and chosen of his free mercie for no respect of their own dignitie but whom he giueth to condemnation to the same he shuteth vp the entres to life by his incomprehensible iudgement But yet by that iudgemeÌ„t that neither can not may be reproued And in another worke If we be not ashamed saieth he of the Gospell it behoueth vs to confes that which therin is manifestly taught that is that God of his aeternall good pleasure whose cause dependeth vpon none other hath destinate to saluation whom it pleased him the rest being reiected And whom he hath honored with his free adoption those he illuminateth by his Spirit that they may receaue the life offered in Christ Others by their own will so remaning vnfaithfull that being destitute of the light of faith they continue in darknes Also that which sainct Augustine writeth So is the will of God the hieghest rule of iustice that what so euer he will in so far as he willeth it it is to be holden iust Therefor when the questioÌ„ is why did God so It is to be answered Because so he wold But if thow procede asking why he wold thow sekest a thiÌ„g greater and more hie then Gods wil which can not be founde And after saieth he We must euer returne to the pleasure of his will the cause whereof is hidde within him self But to make this mater more euident I will adduce one or two places mo and so put end to this your forged accusacion for this tyme. In his book which he wriâ—â—th of the eternal predestination of God thus he saieth Albeit that God before the derection of Adam had determined for causes hid to vs what he was to do yet in scriptures we read nothing to be condemned or him except sinne And so it resteth that he had iust causes but hid from vs in reiecting a part of men for he hateth nor damneth nothing in man but that which is contrarie to his iustice Also writing vpon Isaie the 23. chap. vpon these wordes The Lord of hoostes hath decreed to prophane the pryde of all the noble ones c â–ª he saieth let vs learn of this place that the prouidence of God is to be considered of vs that to him we may giue the glorie and praise of his omnipotecie for the wisdom and the iustice of God are to be ioyned with his power Therefore as the scriptures teach vs that God by his wisdom doth this or that so do they teach vs a certen end why he doth this or that for the imagination of the absolute power of God which the scholemen haue inuented is an execrable blasphemie for it is as much as they should say that God were a tyrant that appointed things to be done not according to equitie but according to his inordinat appetite With such blasphemies be the scholes replenished neither yet differ they from the Ethnicks who did affirme that God iested or did sporte in the maters of men But we are taught in the schole of Christe that the iustice of God shyneth in his workes what so euer they be y t the mouthes of all men may be stopped and glorie may be geuen to him alone And therefor the Prophet rehearseth iust causes of this destruction meaning of the destruction of Tyrus that we shall not thinke that God doth any thing without reason Those of Tyre were ambitious proude auaricious lecherous dissolute What is he so simple which may not now consider and vnderstand what was your malice and deuiâ—ish intenion â–ª in patching vp this your first accusation not the zeale of gods glorie as you falsly pretend but the hatred which ye haue conceaued against them who haue soght your saluation For if ye had ment any thing simply ye should not haue added that which ye be neuer able to shew in our writinges neither yet can ye laufully proue that we haue spoken the same in reasoning with any of you We so taught by the scriptures with reuereÌ„ce do affirme that God for iust causes albeit vnknoweÌ„ aÌ„d hid to vs hath reiected a parte of men But you making no mention of any cause affirme that we holde that he hath created the most part of the world which is innumerable to no other end but to perdiction in which shameles lie your malice paâ—â—eth measure For neither do we rashly define the nomber of the one nor of the other howbeit the scripture in dyuers places affirmeth Christes â—â—ocke to be the little flocke the nomber to be few that findeth the way that leadeth to life
to perfourme but by the euil as by sathan and wicked meÌ„ in so far as they are not regenerat as oft as God doth execute the iust counselles and decreis of his eternall will he declareth his own strength and efficacie in his work by them which they do ether ignoraÌ„tly orels against their purpose And yet in so far as they worke God worketh not in theÌ„ but he louseth the bridle to sathan to whom by his iust iudgement he giueth them ouer to be moued and possessed forwarde to all iniquitie that they may be caried to perdition euen by the instigation of the deuil and by their own propre will Thus haue you briefly the som of our doctrin in this mater which if ye be able by manifest scriptures or yet by good argumeÌ„tes from the same deduced to improue theÌ„ caÌ„ we not refuse to make satisfactioÌ„ as the Church of Christ Iesus shall require of vs. But if that vniustly ye haue accused vs and haue further imputed crueltie vpon God by reason that his iudgemeÌ„tes most iust in them selues are to your senses incompreheÌ„sible theÌ„ can we not of conscience cease to require of you a greater modestie aÌ„d also of the lawfull Magistrate an ordre to be takeÌ„ that your malice aÌ„d vennon may be repressed assuring them that if by tymes your interprises be not impeded that they shall shortly fele what confusion ye haue of long fostered in your breastes your poison is more pestilent theÌ„ that of the papistrie was in the beginning God for his mercies saik preserue his Churche and purge your heartes to his glorie Towching the secrete will of God which so oft ye lay to our charge we shall after speak as also how God will that all repent and that all be saued Before I haue declared that this difference must we make betwext God and man be he neuer so poteÌ„t that God hath such power ouer his creatures that he reuleth them at his pleasure and is not a simple law giuer which onely can deuise good lawes and giue commandement that they may be kept but can not thogh he wold frame the heartes of his subiectes to obedience Such imperfection I say can we not admitt in our God who doth aÌ„d hath done what so euer he will in heauen and in earth And so your similitude of the king commaÌ„ding and of the poorest sclaue offending halteth aÌ„d is imperfect for God hath greater power ouer all creatures yea euen ouer the king him self theÌ„ the king hath ouer his sclaue for the sclaue when he hath offended by som meanes he may escaip the kinges handes and so the punishemeÌ„t of his lawes But so can not the king the handes of God Consider the inequalitie betwext God and maÌ„ I say and then I trust your iudgemeÌ„t shall ether be reformed or els ye coÌ„streined to deuise more solide reasoÌ„s I haue not learned in the scriptures to call the corruption of our nature by the which we rebell against gods commandement power but rather impotentie and thraldome But ceasing to contend or striue for termes I wonder what ye meaÌ„ by your conditional which thus ye forme otherwies that is if we had no power to offend against gods will we should all obserue the will of God and be saued and so do you conclude there should be no reprobation I will not commonly scoffe at you as your foolishnes deserueth but here I must say that this your reason is no better then if I shuld affirme that there is no difference betwext fowles of the ayr and the rest of the creatures of the earth because that if all creatures had winges and lyke agilitie that then all creatures shuld flie aswell as the fowles and so should there in that case be no difference Your reason hath no greater strengthe for it standeth onely vpon conditionalles whereof ye iustly can conclude nothing Proue if ye can that it was and is the immutable couÌ„sel of God that all should be saued aÌ„d theÌ„ ye may proue that there shal be none reprobate But now we followe as ye procede THE ADVERSARIE As for the sentence of Paule God willing to shew his wrathe to make his power knowen suffered with long pacience the vesselles of wrath ordeined to damnation c. it is direct contrarie to your error not withstanding ye abuse it to maintein the same For seing as Paul saieth God suffered them with greate pacieÌ„ce he is sorie for them if he be sorie theÌ„ hath he no pleasure in their destructioÌ„ aÌ„d that wherein he hath no pleasure he willeth it not and that w c he willeth not he doth not ordein it Wherefor seing God suffered theÌ„ with greate pacieÌ„ce to fall he hath not ordeined theÌ„ to fall y n dispisest saieth S. Paule y e riches of gods goodnes aÌ„d patieÌ„ce aÌ„dloÌ„g sufferaÌ„ce not knowing that y e kindnes of God leadeth the to repeÌ„taÌ„ce behold here the cause why God suffered with long pacience is that we should repent and amend If they had ben absolutely ordeined to damnation afore the foundation of the world â–ª then God knew they should neuer repent and amend to what purpose then suffered he them with loÌ„g pacience Notwith standing this is plaine ynowgh â–ª aÌ„d conform to the word â–ª yet ye dispising what so euer is contrarie to your mynd ye stik fast to the literall sense of thâ—se wordes ordeined to damnation which wordes be spoken after the common maner of speaking as they be called after the common phrase of speach ordeined to damnatioÌ„ whose end is damnation we vse to say of a man that is cast to be hanged this man was born to be hanged not with standing it was not his mothers mynd to beare him to be haÌ„ged Such phrases haue we verey many in the scriptures as Exod. 11 Pharao harkened not vnto you that many wonders may be done in the land of Egipt forasmuch as the wonders done in Egipt were greuous to Pharao he did not disobey the intent that mo wonders which were plagues should com vpon him but this was the issue of his obstinat inobedienco Exod. the XIX who so euer giueth his sede vnto Moloch let him be slayn because he hath geuen of his sede vnto Moloch to defyle my Sanctuarie and to pollute my holie Name The Israelites did not sacrifice their children to Moloch to defyle the lordes sanctuarie and to dishonor the Name of God but to worship Moloch notwithstanding that was the issue and end of their sacrifice vnto Moloch that the Lordes sanctuarie was defiled and his Name dishonored Thereby Ieroboam made the two golden claues wherby he made Israel sinne to anger the Lord God of Israel The cause why Ieroboam made the two golden claues and his intention was not to anger God but he thoght that if the people should go vp aÌ„d do sacrifice in the howse of the Lorde at IerusaleÌ„ there heartes shulde return to Roboam king of Iuda wherefor he made
the king But because he did it so often and neuer ended the king being offended went his way Then hastily he went into the throne and behaued him selfe like a king But the king coÌ„ming in the meane while thrust him out and caused him to be kept in prisoÌ„ne three dayes During the siege they set out a boke naming it y e restitutioÌ„ in which boke besides other things they say The kingdome of Christe to be suche afore the iudgement daye that the elect and godly shal reigne but the wicked that they should be destroyed euerie where Also that it is lawful for the people to put downe the ciuile powers and that althogh the Apostles had no commandement to take iurisdiction vpoÌ„ them yet notwith standing the ministers of the church now oght to take the sworde into their handes and by violence to set vp a new common wealth Also that none oght to be suffered in the common wealth that is not a true Christian that none can be saued vnlesse he put all his goods in common without possessing any thing proper vnto him selfe that Luther and the Pope be false prophetes and of the two Luther to be the worse aÌ„d that the mariage of those which are not illuminated by the true fayth is polluted and impure aÌ„d oght to be takeÌ„ for adulterie and for nicatioÌ„ rather theÌ„ mariage AmoÌ„g other meÌ„ MelanctoÌ„ Iustus Ionas Vrbanus Rhegius withstode their doctrine as it appered by their pleÌ„tiful and excelleÌ„t writings Within feaw wekes after the new prophet of whome wâ— spake before blew a trompet in all the stretes and commanded y t all the people should come in to the church yarde of the great teÌ„ple all harnesed for the wicked were to be driue forthe of the citie When they were come thither they fonâ—d a supper prepared and by commandement they sate downe at the table to the nomber of 4000. After they had supped those y t kept the watch aboute 1000. supped also The king and the Quene with their household serued the supper being almost â—nded the king gaue bread to euerie one saying Take aÌ„d eate shew forthe the death of the Lord. And the Quene giuing them the cuppe said Drinke and shew forth the death of the Lord. This being done the new prophet of whome we spake before went vp into the pulpet and asked of them all whether they wold obey the word of God or no. Whereunto when they had all said yea he said The commandement of the father is that there be sent forth 28. preachers which shal go into the foure quarters of the world and preach the doctrine that is published in this citie And then by order he named theÌ„ and the places to which they should euerie one go Syxe were sent to Osembirge as many to warendorfe eyght to Sufat as many to Cosâ—eld The king and the Quene supped afterwarde with the seruitours that had serued at the table and with them that were ordeined to go forthe When supper was in doing the king rose saying that he had a busines to do commannded him of the father and by chance there was a souldioure taken whome the king accused to be a traitoure as Iudas was and with his owhe hand he stroke of his head This done he returâ—ed to supper and tolde merely of his goodly acte that he had done After supper those 28. preachers were sent forthe alitle before night And besides for the finding of them there was giuen to each of them a piece of golde with a charge that wheresoeuer their doctrine was not receaued they should leaue those pieces in a witnes against theÌ„ of their destruction and euerlasting damnatioÌ„ because they had refused peace and a doctrine so wholesome When they came to the places appointed vnto them they cried in the townes that men should repent orels they should perish out of hand They spred their garmeÌ„tes vpon the ground before the Rulers and cast vpon them their pieces of golde which they had receaued affirming that they were sent of the father to bring them peace which if they wold receaue then they willed them to put all their goods in common and if they refused then by this signe and as it were a marke they wold witnes their euil dede and vnthankfulnes For behold the time said they spoken of before by the prophetes in the which God will that righteousnes shall reigne vpon the whole earth is come And when the king shall haue fulfilled his office that iustice doeth rule in euerie place then shal it come to passe that Christe shall giue vp the kingdome to the father They speaking after this maner were takeÌ„ and in y e beginning by gentlnes and afterwith tormentes they being asked of their doctrine life of y e strength of y e citie answered that they onely had the true doctrine which they wold mainteine with the perill of their liues For said they from the time of the Apostles the trueth hathe not bene truely preached nor any iustice vsed also that there were 4. prophetes two iust Dauid and Iohn Leiden and two vniust the Bishop of Rome and Luther who was the worst of bothe They being asked why coÌ„trarie to their promise they had driueÌ„ y e innocentes out of their Citie occupying their goodes wiues and children by what place of the scripture they wolde proue that their fact to be well and iustly done they answered that the time was come which Christe spake of that the meke should posses the earth and that in lyke case God did giue the goods of the Aegyptians to the Israelites Afterward they tolde of the munition and victualles that were in the citie and the multitude and also that many in it had aboue fiue wiues a pece adding this that they loked for armies of meÌ„ out of Friseland and Holand which when they were once come the king wold set forth with all his host to bring the whole worlde vnder his power and subiection after that he had killed all the kings therof for not ministring iustice When they had bene reasoned withall after this maner and they continued in their purpose and wolde acknowledge none other magistrate then their king they were all put to death sauing one that escaped The Citie was so hardly and so straitly beseged that none could ether go in or out Wherefore the citizens fearing famishment and seing the danger that they were in they thoght to haue taken the king and to deliuer him to the Bishop bound but he getting knowledge therof chose 12. out of all the multitude suche as he thoght to be most faithful vnto him and called them captaines and to eche of them he appointed certeine quarters of the Citie to defend and garisons of men to kepe the people from rising More ouer he promised to all the multitude that by Ester the siege should be remoued and that they should be deliuered from the necessitie that they were in But vnto
was necessarie y e Citie being now takē for the auoiding of tumultes and other dangers to build two Castles in the Citie with strong holdes ▪ al which thinges he desired to be considered To these thīgs answer was made y t y e Bishoppe had taken the greater parte of the spoile with all the ordinance and goods of the citizens which wholie apparteined to the commō welthe of the Empire therefore that it was reason the value should be counted and communicated with the charges what other things were necessarie besides should also be considered After it was determined that the Bishoprike of Monstere should be vnder the Empire after the ancient custome and that al the nobilitie should be restored and the citizens also which had departed to other places so they were not Anabaptistes that the Bishoppe should set forthe the religion according to the decre of the Empire that in the beginning of the next spring the embassadours of the Princes should go to Monstere to know the state of the citizens and to kepe them in sauegard to pull doune all the forteresses which the Anabaptistes had erected and that the Bishop also should pul doune the Castles which he had builded in the citie that he should without delay put to death the king with knipperdoling Crechting y e prisoners without reteining them any lōger As for that which we said was determined of religion the duke of Saxone the Lātegraue Wirtemberg and Anhold testified openly that they wold not cōsent to it the citezins also professed the same nether wold they haue the old forteresses of the towne distroied but they consented to the pulling downe of the new The king and his two felow captiues were caried hither thither to the Princes to be gased and laughed at by which occasiō the preachers of the Lantgraue talked and disputed with the king chiefly of these pointes of the the kingdome of Christe of Magistrates of iustificatiō of Baptisme of y e supper of the Lord of the incarnation of Christe of Mariage and they preuailed so muche by the testimonie of the Scriptures that althogh they did not altogither conuert him yet they so bowed and confounded him notwithstanding his repugnance and defending his opiniōs that at the last he granted to the most part of al which neuertheles is thoght that he did but to saue his life for when they came to him the seconde tyme he promised so he might be pardoned to bring to passe that all the Anabaptistes which were in great nombre through all Holand Braband England and Friseland should kepe silence and in all thinges obey the Magistrates Those same men also disputed w t the kinges felowes bothe by communication and writing of mortificatiō of the Baptisme of infantes of the communion of their goods and of the kingdome of Christe When they were come to Telgate the Bishoppe asked the king by what auctoritie he arrogated to him self such libertie ouer his Citie people who asked him againe who gaue hī auctoritie power in y t Citie and whē the Bishopp answered that he obteined that iurisdiction by the consent of the congregation and people euen so saith he was I called thereunto of God Thē were they caried backe againe to Monstere the twentie of Ianuary where eche of them were put in a seuerall prison The same day came the Bishop thither with the archbishop of Collē and the embassadours of the Duke of Cleaue with him two daies after they were exhorted by godlie admonitions to conuert from their errors And in dede the king aknowledged his sinne and made his recourse to Christe by praier the other two wold not confesse that they had offended at all but obstinatly defended their fals opiniōs the next day after the king was brought forth into an high place and bound to a poste where were present two executioners with fyrie tongues to torment them with all the king at the thre first pyntches of the tongues held his peace afterward crying to God incessantly for mercie When he had bene torne on this maner for the space of an houre and more he was thrust through the breast with a sharp sword and died The same punishment also had his felowes which being all dead they were eche of them bound in yron cofers and hōg vp in the toppe of the towre of the Citie the king in the middest higher then his fellowe◠by the stature of a man This fearefull tragedie in which gods most iust iudgemētes are declared doth teach vnto vs two things The former what may the innocēt and the godlie looke for if ye may bring your enterprises to passe and secondarely what doeth the worlde the rulers now in earth for the most part deserue As touching you how so euer for a time ye cloke your crueltie what simplicitie so euer ye declare in your externall gesture what so euer ye speake of charitie and loue and how so euer ye seme to be zealous ouer the trueth yet shall you in the end produce no other frute then these yours fathers haue done before you If y t I liste to note particular exāples I might shew in your sect and amongest you to haue bene so horrible enormities as more horrible were neuer from the beginning but lest I might seme to take any pleasure in accusing particular persōs I wil not at this presēt write al that I know Onely I say that the Church of God may looke for no other thing at your hand but for confusion of all gods ordinances and for more cruel persecution then euer yet it did susteine since the daies of the Apostles for what your fathers began in Monster in their purpose you do performe and finish and to that end do you write your bookes some calling all the Scriptures of God in doubt some affirming that there is a more perfect knowledge then that which is cōteined or expressed in the worde some plainely denying the God heade of Christ Iesus and of the holy Gost some claiming liberbertie that no man should be troubled for his conscience cloking vnder that title all blasphemie and diabolicall doctrine And you now last in accusing vs of these most odious crimes whereof we be most innocent ye and your brethern I say in teaching this your pestilent doctrine and accusing vs who gainstand your deuilish errors do plainely declare what ye haue already intended if God by his great power bridle not your furie And assuredly the world and the Rulers of the earth for the most part most iustly deserue so to be entreated As for y e Church of God it must be subiect to the crosse euen vntill the comming of the Lord Iesus from the heauens But the world I say and the Princes of the earth which is the◠seconde point which we haue to marke in this former historie most iustly deserue to be punished with suche confusion as ye intend For the one and the other I meane the