A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies

¶ A treatise of the beginnyng of heresies in oure tyme .

BEfore I lay Brentius his argumentes to the touchestone , I think it mete to speake somthing of the manyfolde heresyes of this oure tyme , which I iudge shal be nothinge disagreing from the purpose which I haue taken in hand . For this Sathanisme , Foure foundations of Brentius doctrine or sathanisme whiche I will make mention of in this my preface , semeth to haue taken the begynnyg of none other thyng , then of these foure foundacions , which Brentius buyldeth vpon in this his lyttell treatise . For whilst euery man taketh vpon him to be a iudge in the doctrine of Religion , whilst euery man maketh a comment vpon the scripture , accordyng to his owne conceit : whilst he beareth him self in hand that they be as playne as a pyke staff , & as easye to be vnderstanded , as dyke water is to come by : whilst he thinketh that nothyng shold be of any authoritie besyde them , & that the ordynaunces of the holy fathers , be vtterly to be troden vnder foote : whylst he beleueth , that the church can neither be sene nor knowen , so that it is free for euery congregation in corners to chalenge the name of a church , who seeth not that oute of these braunches of Brentius hys doctryne , of the which Martyn Luther was the fyrst founder , thys Sathanisme is sprong , which nowe prevayleth in many partes of Germanye , whiche also by lyttell and lyttell dothe labour to crepe in to the kyngdome of Poland , & the countries bordring neare vnto it . Wherefore I shall not go any thing a wry from my purpose , if I shall fyrst speake somthing of that Sathanisme . The consent of Christendom in religion aboue fourtie yeares past . Gen. 11.

Before these fourty yeares last past , such was the state of the whole world , so farre as Christian fayth toke any force , that the sentence which we reade in Genesis , myght well be reported of it : It was a land of one lypp , and one communication . & that which is written in the Actes of the Apostles of them which fyrst were converted to the fayth of Christ : Act. 4. The assemble of them which beleved , was of one hart , and of one soule : lyke as they all worshipped one God , so they helde one fayth . There was one and the selff same manner in ministryng the Sacramentes , there was almost one & the selff same vse of cerimonies in euery place , all they spake one thing , they thought one thing , they agreed vpon one thing , so that you myght easely acknowledge it to be the citie , Psal. 121. whose fellowshipp is one consent and agrement . Wherefore seing they all were of one and the selff same mynd , they wold not be called but by one and the selff same name . Some of them wer not called Gnosticall , other Apostolicall , other Euangelicall , or by any other suche lyke tytles of diuisyon , but they were all named Christians of Christ , whome they dyd all confesse with one consent , in whome only they dyd beleue it to be lawfull for them to glory , or to advaunce them selues . then the which name , they iudged none other could be giuen them more excellent or honorable . For they were men vpryght , well meanyng , & fearyng God , which beleued that the kyngdome of God dyd not consist in contention of wordes , but in simplicitie of belefe , neither knew any other Gospell , but that which procedyng from the spyrit of Christ , was wrytten of Christ euen by the disciples of Christ .

This agrement of fayth , and vniforme doctryne of all men among them selues , as it prevayled among other nations , so a greate contynuaunce of tyme it floryshed among oure next neyghboures the Germanes : but specially among all those people , which be vnder youre Maiesties obedience , whether they be Polonians , either Litvanians , either Catholyke Russians , Prussians , or Masouians : synce the tyme that all these countryes dyd once receaue the Ghospell of Chryst , this stedfast agrement of fayth , hath continued vnspotted and vnstayned almost this six hundred yeares . And that , which wyll make you more to mervayle , it is not farr vnder or ouer an hundred & fourty yeare , since the leprouse learning of the Waldenses hathe infected Boeme , which bordereth neare vpon youre Maiesties dominions . Synce that tyme it is come to passe , that a greate part of it hath cutt it selff of from the residue of Christendome . Which Scisme & diuisyon how many plagues it hath heaped vpon the head of that country , it is not neadefull in this place to make relation . This only is worthy to be marked , that whereas they and we speake one language commonly , yet oure country could not be intysed with any dyuelish deceiptes , that leaving the assent and consent of the whole church , it wolde take parte with the Bohemians .

In the which doing , The vigilancie of the Bishopes , & deuotion of the kinges of Pole . what shall I principally prayse ? either the carefullnes of our Byshoppes , or elles the speciall deuotion of youre vertuouse auncetoures , which at that tyme ordred the common wealthe ? surely bothe the Bishoppes and the Princes deserued to be decked with the prayses of all men . For the Byshoppes remembryng , in what a watche towre God had plased them , spared no studie , carefullnes , or paynes , that they myght provyde for the healthe of theyre flock committed to them of Christ . Such an one was the holy father fysher Bishop of Rochester . Neither feared they any man hys force , but dyd sett them selues as a wall for the howse of Israel : nether dyd they abyde , that any poynt of a good pastor sholde be wantyng in them . And these most godly Princes the one youre grandfather Wladislaus Kyng of Poland , the other hys brother Vitoldus , at what tyme the Kyngdome was offred them of the Bohemians , A wonderful example for al Christian kynges . which a lyttle before had parted and devided them selues from the body of Christ , which is the Church , with a mervaylouse coragiousnes of mynde , dyd thynk it better to refuse the Kyngdome , then that they sholde commyt any thyng not comly for Chrystian Princes . Yea , they made a flat answer to the Embassadoures of Boheme , that they thought it to be hyghe treason to God , to reigne among heretykes . But yf they wolde returne in to the way of ryght religyon , and to the fellowship of the Catholyke Church , for the loue and the commoditie of Christendome , one of them with oute nay wolde take vpon hym the charge & regiment of theyre Kyngdome . Now , I pray you , is there at this present , or hath there bene these many yeares any Prynce , whose Religyon may be compared with the Religion of these Princes ? As for me truly , I iudge these oure forsayde Kynges to be nothing inferioure to them , whome we reade to haue spoken vnto Chryst in this wyse : Matth. 19. Beholde , we haue forsaken all thinges , and haue followed the. For what dyd they forgo but onlye lyttell shyppes and fyshers nettes ? But these dyd rather chose to refuse a Kyngdome voluntarily offred to them , then that for hope of inioying of it , they wold suffer them selues so to be shackled , that they shold haue lesse libertye to followe Christ : then that they wolde be disseuered from Christ his body , from one , holy , & Catholyke churche .

Withoute doubt , that voyce of Christe dyd euer sownde in theyre eares , whiche also we haue hard procede of your mouth ( moste vertuouse Prince ) in the noble assemble of youre Lordes , and communaltye . what advauntage hathe a man , thoughe he gayne the whole worlde , Matth. 16. yf he sustayne the losse of his owne soule ? or what exchaunge shall a man make for his soule ? They thought nothing lesse , than to chop or change heauenly kyngdomes for yearthly , euerlasting Kyngdomes for transitory : but if at any tyme the Religyon of Christ cam in questyon , so far of was it , that any rewarde or gyft was swete , that theyr lyfe semed sowre vnto them , which they were all way prest and redy to lose , rather then they wold shrynck from mayntayning religyous quarell . Therefore , by reason , of thys circumspectnes of oure Bishoppes , and singular godlynes of oure Princes , whiche for the defence of God hys cause thought , that they ought not to stand in awe of any man , or preferr any thing before hys charitie , it cam to passe that the Christian , Catholyke , and ryght religiouse faythe , hathe continued in your Maiesties dominions pure & vncorrupted nowe almost these six hundred yeares .

For what occasion Luther dyd sowe newe discorde . Notwithstanding , this is the fourtieth yeare , synce Martin Luther dyd leape in to the lyght , who was the fyrst in thys owre vnhappy age , which kyndled a fyar brand of discorde in the Churche of God . of so lyttell a sparkle , which at the begynning myght easily haue bene quenched , oh what a furiouse fyar is raysed ? at the first men began to reason & dispute of the forgyuenes of synnes , which we commonly call Indulgences or pardones . Those dyd Luther fyrst inveygh agaynst , not that he dyd vtterly condemne the right vse of them , but because he thought , that the abuse was not to be borne withall . and that he dyd come to this combate , he was not led with any feruency of a right zeale , or with any loue or desyre of godlynes , but whereas he toke pepper in the nose , that the office of preaching the pardonnes committed before to the bretherne of his Ordre , that is the Augustin fryars , by reason of that which they felt no small profyt , was from them translated to the Dominicanes , and so his brethern disapointed of that commoditie , he thought this to be a iust cause to marche out of his monkery , and byd the whole church of God battayle , wherfor this his fyrst skyrmishyng was for hys bely sake , which he made a god of . the which thing he him self could not kepe close . For when at one tyme he ioyned in disputation with Eckius , Luther being set on fyar with fury , & ouershoting all the markes of modestie , when certayne dyd admonyshe him to behaue himself more quyetly with the spiryt of mekenes , for so much as it was God his cause , which was then debated , he burst out in to these wordes : Luther his confession . This busynes began not for God hys cause , nor for God hys cause shall it be fynished . So vnable was he , long to couer or cloke the disease of his mynde . Nowe , marke you diligently , August . in the .44 . Sermon de tempore . that which S. Augustin wryteth , that there be ij . rotes sett in .ij. feldes , of .ij. husband men , the one Christ planteth in the hartes of good men , the other the dyuell setteth in the hartes of euell men . That which is planted of the dyuell , is couetousenes , the roote of all mischefe . but that which is planted by Christ , is charitye , the roote of all goodnes . of which the Apostle speaketh , 1. Tim. 6. Ephes. 3. rooted and founded in charitye . Neither can any euell spryng oute of the roote of charitye , neither any good oute of the roote of couetousnes . Nowe , counte well with youre self , oute of which of these rootes the cause of Luthers pyking quarells against pardones dyd growe , that you may vnderstand , The frute of a newe sect dyd spring out of the rote of covetousnes planted in Luther . who was the planter . Be it that you be mervaylousely inamored with the man , yet wil you nyl you , you must graunt that it budded oute not of the roote of charitie , but of auarice , which the dyuel planted in his hart . For this is certayne and oute of all doubt , that he wolde not haue once mutterd against pardones , if the preferment of preaching of them , had bene gyuen to his ordre : but when he perceaued , that to be bestowed vpon others , which he whished rather to be gyuen to his brethern , he thought it to be a good cause , why he sholde play suche pevishe pageauntes .

what by lytle and lytle made Luther wurse and wurse . Nowe we haue learned , oute of what roote the first assault of Luther against the churche proceded , namely oute of the roote of covetousenes , which with often contentions is dayly more and more encreased . For the begynnyng of this broyle , was covetousnes of money , afterward cam desire of glory , next to that followed a more pernitiouse affection to revenge , which at the laste dyd burst oute to a deadly displeasure & hatred . It is well inoughe knowen , that at the begynnyng Luther was not so lewde and so farr past grace , for so muche as he thought not skorne to submytt his wrightynges to the iudgement of them , whose iudgementes in dede he ought to reverence . In a certayne epistle wrytten to Pope Leo , there are these wordes to be sene , which he wrote aboue eight and thirtie yeares a gone : Moste blyssed father , Luther his submission to the Pope I offer my selffe flatt vpon the grounde before youre holy fere , with all that I am worthe . Quicken me , slea me , call me hether , call me thether , approve me , reprove me , as it pleaseth you : I wyll acknowledge youre voyce , to be the voyce of Christ rulyng you and speakyng in you . But it is true , that Philo dothe wryte , Philo in the second boke of allegories of the lawe . that contention is the norishment of anger , & therefore they which be gyuen moste to contention , in all disputations and other conferencies , be sone moued to anger . And this is the propertie of anger , that it easyly is deceaued it selffe , and deceaueth others , so that you shall not easily fynde one angry man of a true iudgement , as being ouercomed with dronckennes of the mynde , thoughe not of the body . Loke with howe muche more contention thinges were handled , which at the fyrst semed to be of no great importaunce , so muche the more did the contenders go wyde of the true way .

And this is so prouyded of nature , that almost neuer any errour dothe ryse , One errour for the moste part draweth many other after it . but it draweth many other after it , so that you shall scantly fynde any which is fallen in to any one errour , which dothe not euery day stray further & further from the beaton pathe of veritie . Lyke as in syngyng , yf in any one pointe the harmony be trobled , there is a certayne vnpleasant iarryng in all the other partes : so vniforme doctryne being wrested a wrye by meanes of some heresye , or straunge opinion , disagreing from the swete melodye of truthe , sometymes openeth a wyder wyndow to greater disordre and confusion : & lyke as in the body of man , when the iuste proportion of those qualities is distempered , wherein the healthe of all partes , & the sowndnes of al the powres consisteth , many maladyes & infirmityes follow one after an other : so if the mynde be once diseased , or not well established , it decayeth euery day more & more , & is subiect to more daungerouse syknes . His disease was curable at the fyrst , but in continuaunce of tyme , the infection dyd spreade it self so far , that it was past all remedye .

And first he toke that vpon him , which all heretykes vse to doo , that is , Luther began his sect at rebelling against the Pope . to disanul the popes authoritie , and to prescribe him rules of reformation : agaynst him he bent all his bedlembrayne , & labored with to the & nayle to withdrawe from him the good wylles of so many as he coulde , & to dashe him quyte oute of conceyt , that the ruler of the churche being so disgraced and displaced , Cyprian fyrst booke epist. 3. he myght ( as S. Cyprian saythe ) more cruellie and violentlie wreake hys wrathe with the spoyles & shyppwrackes of the Churche . Therefore takyng vpon him a saucye enterprise , he cast all his bokes of the Canon lawe in to the fyar , with many other of the Pope his writinges commonly called Bulles : and not long after , he dyd wryte a booke of the captiuitie of Babylon , in the which not sparing the Sacramentes one inche , he dyd his endevoure to turne euery thing vp syde downe . when Pope Leo had borne with these his presumptuouse pranckes the space of three yeares , Leo his long sufferaunce . and had many tymes & oft warned him to returne home to the Churche , but all in vayne , at the last , as his dutie required , he condemned him of heresye , he excommunicated , & cast him oute of the Congregation , oute of that which he had throwen him self before . Luther condemned of the Pope , myndeth nothing but to deface the supremacie . Then began he to rage more & more , and to seke all meanes how he myght vtter all his malicious mynde against the Pope , whome he wyshed in his hart to be sett besyde his seate , and to be bereaued of all his authoritie . In this one pointe dyd he vestowe all his care , studie , & travayle . so that afterward in writing his bookes , he thought it not to appertayne vnto him to haue regarde , what was godly or what was vngodlie , but what thing might moste deface the papacie , to the intent , what so euer he wrote , what so euer he sayue , what so euer he dyd , he might do it in despyte of the Pope , Councells , & Bishopes . This dothe he him self witnesse in a certayne epistle to the Citizins of Strasborowe , to whome he dyd wryte after this manner : Luther his owne testimonie . Neither can I , neither will I ( sayth he ) deny this , that if Carolstadius , or any other , coulde haue persuaded me more then fyue yeares agone , that there had remayned nothing in the Sacramente but bread and wyne , he had made me a greate debtor of his : for in boulting oute this matter , I toke greate care , and a long tyme dyd weary my self , I stretched al the strynges of my wytte , to make my part good in this behalf , for so muche as I knewe wel , that I by this meanes I shold brede greate inconvenience to the Papacie .

Doth not he here playnely confesse , that by beatyng this newe fownde doctrine in to the peoples heades , he intended not to further the glory of Christ , to set abrode the knowledge of his truthe : but that as he hym selff was blynded with the myst of malice against the Pope , so he myght sett the hartes of other men a fyar with the same hatred ? His mynde was rusted with suche rancor and spitefullnes , that he was redy wyllingly to deny Christ to be present in the Sacrament , so that by this occasion he might hurt or hynder the supremacie .

For so muche then as in all his sayinges , writinges , doinges , Luter was lod with a dyuellishe spyrit , to do moste of those thinges which he dyd . he vsed none but of all other the most perniciouse councelloures , that is angre & hatred , is there any which as yet will doubt , that those thinges which proceded from him , haue bene deryued from any other then the very diuel : If there be any suche doubter , let Luther hym self dryue away that doubt , who in a booke which he intytled De Missa angulari , that is , of priuate Masse , dothe euidently declare , who was the scolemaster of this his newe doctrine . Luther his dyuelishe dreame . For there he bringeth in the Dyuell disputyng with hym , & makyng stronger obiections against the Masse , then he was able to solute . Whose voyce also he there describeth to be a bygg , base , and boysterouse voyce , and which dothe make so terrible a noyse , that it chaunseth often after conference had with the Dyuell by nyght , that men be found dead the next day in the mornyng . For the Dyuell , sayth he , can kyll the body , besyde that he smyteth suche a feare in to the mynde , that some tyme in the twynklyng of an eye , it is inforsed to depart oute of the body . Which thyng he wryteth to haue many tymes almost chaunsed to hym . Luther his dronken deathe . And in dede it happened so vnto hym at the last . For being ouer nyght well whittled with wyne , and in his mery cuppes , next day early he was found dead in hys bed , after that he had for the space of nyne & thirtie yeares raysed many troblesome tempestes in the churche of God . And lo , this is that worde and Gospell of God , which many do so vaunt of , not established by Christ , but invented of Sathan , as he hymselff confesseth , which first dyd set it abroche . For he dothe make hys crakes , that the Dyuell dyd ministre hym argumentes , with the which he myght cleane confound bothe the order of Prestehode and also the Sacrifice . The whiche twoe thinges being ouerthrouwen , dothe not God seme either to be vtterly denyed , or at the least to be spoyled of a greate pece of hys honoure : For where is no Prestehode , no Sacrifice , it followeth that there is no acknowledgyng of God . Wherefore seing Luthers conscience dyd crye oute agaynst hym , that anie other rather then Christ was the author of hys Gospell ( if so be it be lawfull to terme so Dyuellishe doctryne , by so notable a name ) he wolde not haue his followers to be called Christians , which was a common name to al men which professed Christ before these late fourtye yeares , in the which Luthers lewde lore began to be spred abroade , but he called them Ghospellers : that by this name he myght gyue it to be knowen , that bothe he and his were a sute by themselues forced and sequestred from Christ , & his body , that is , one , holy , Catholyke , and Apostolyke Churche : and that nothing appartaynyng to Christ dyd belong vnto hym .

Thus youre Maiestie vnderstandeth , from whens this is fetcht , Why Luther his lore can not be allowed which some name the Gospell and the syncere worde of God , yea and that by that owne confessyon of the author hym selff , who , as Christ once sayde , Ioan. 7. My doctrine is not myne , but my fathers , which sent me , meanyng his heauenly father . So he was not ashamed to say : My doctrine is not myne owne , but my fathers the Diuelles , which sent me . Of whome he dothe bragg , that he borrowed argumentes , with the which he myght ouerwhelme Priestehode & Sacrifice , that so doing he might rasse quite out of remembraunce all true worshippyng of the true God . Thoughe Luther hym selff sholde deny this , yet wolde the thyng it selffe be a sufficient profe , that it is the Dyuelles worde , and not the worde of God , which he dyd first blase abroade in this oure age . For as we reade in S. Paule : God is the God of peace and loue , 2. Cor. 13. 1. Cor. 14. not of dissention and hatred . But he , which maketh diuisyon betwene Christian brethern , is the Dyuell , sayth the Prophet . Therefor seing oute of this worde of Luther , Osee . 13. suche greate diuisyon and separatyon is growen , as we nowe see ( more is the pitie ) in the churche , for so muche as so many sectes sundry one from an other are ingendred of it , vpon whome ells shall we father this worde , but euen vpon the Dyuell ? Euery spyrit , sayth S. Ihon , which divideth Iesus , is not of God , 1. Ihon. 4. & this is Antichrist . But he devideth Iesus , To devyde Iesus . as we haue proued at large oute of S. Augustyn , in that place where we dyd intreate of traditions , which divideth either the churche from Christ the heade , August . in the .6 . treatise vpon the Epistle of Ihon. either hym selffe from the churche , or the church with in it selff . Christ vouchesaffed to dye , that he myght gather to gether the chyldren of God , which were scattered abroade : Luther dyd direct all his doinges and wrytinges to this end , that he myght scatter those , whome Christ had vnited together with his preciouse blood . Moreouer , Christ dyd declare by the manner of his deathe , howe displeasaunt all kynde of division is to hym . Christ by the manner of his death declared , that he loueth not diuision . For neither wolde he dye as S. Ihon Baptist , who was beheaded : neither as Esay the Prophet , who was cutt a sundre with a sawe : that in very death he myght preserue all the membres of his body with oute any manglyng , that so no occasyon myght be offred to them , which couet nothing more , then to make chyppes of the churche , and to my●se it in to many gobbetes . But Luther all the dayes of his lyfe ( after that he fell in to heresye ) applyed nothing more ernestly , then that the body of Christ which remayned whole & sounde vpon the crosse , amyd the clawes of the persecutours , sholde hereafter no longer continewe vnbroken , and vntorne among the handes of Christians . So then that crueltie , Luther more cruel then the wycked soldyars which dyd put Christ to deathe . which the synfull souldioure swolde not commit in breaking the body of Christ , Luther hauyng an outeward shewe of godlynes , but yet denying the vertue thereof , feared not to put in practyse , but dyd as muche as lay in hym , to make māmockes of Christ his body , which is , one , holy , Catholyke , and Apostolyke churche . And is there yet any , which wyll make a doubt , whether his worde be the worde of the dyuell , or no ? to whome it is as naturall a condition , to diuide , teare , and scatter , as it is the propertye of Christ to gather those thinges together which be scattered .

Luther author of sectes . And that you may not thinke , that I withoute a cause lay to Martin Luthers charge the diuision and separacion which is brought in to the Churche , I pray you , heare ( most vertuouse Prince ) in to how manye sondry sectes he hathe hewed , and hacked the most noble bodie of Christ . For after that he puffed vpp with a prowde conceite of hym selffe , thought that it becam hym well in certayne articles & opinions to depart from the vniforme assent & consent of the Churche : see , I pray you , what a wyde wyndowe of making diuision and separacion , he afterward opened to others . One , named Andrewe Carolstadius , Andrewe Carolstad . his behauioure in the absence of his deare frende Luther . was in a manner his sworne brother , he had hym fastened ( as he thought ) with an insoluble knot of stedfast frendship : yet for all that , dyd not he continew in one iudgement and opinion with Luther the terme of .ij. whole yeares . For whist Luther was a way from Wittenberge , Carolstadius vnknowing to him abolished the Mass , cast of his religiouse apparell , caused the most blessed Sacrament to be touched with lay mennes handes , persuaded the sedicious people , that thronging as it were oute of wyde open gates , it sholde byd battayle to the Churches and Altars , and that it sholde whurle all images oute of them .

Althoughe Luther returning to Wittenberge , dyd not disalowe the thyng it selff , yet because it was done withoute his authoritie , he founde greate fault with it , as being vndiscretely done and oute of ordre . So much dyd he disdayne that any thing shold be set vp or pulled downe of any man a lyue , except he had fyrst gyuen oute a commission that so it sholde be . Luther most gredie of glorie . The gentleman was so gredy of glory , that he might well syng this verse which dyd become his ambitiouse ielosie : Riualem possum non ego ferre Iouem .

I think greate skorne that God above

Sholde fansie the thing which I do love . He dyd wryte .ij. bokes , against the heavenly Prophetes , in one of the whiche he warneth , those preachers to be forbidden the benefytes of water and fyar , Luther a sore ennimie to image breakers . whiche persuade the people to throwe downe images , or at the least he willeth so to nypp them in the heades some other way , that they presume no more so to prate , because after the destruction of images , commonly followeth the destruction & slaughter of men . Good Sirs ( sayth he ) the pulling downe of images , is not the mark which the dyvell shoteth at , but to make hym selffe a muse to start in and oute at to shed blode , & to make one man cut an others throte . The spiryt of imagehaters is not good , for it breathes murders and vprores , although it beareth a fayre face for a whyle , tyll suche tyme as it spyeth any advauntage . Thus Luther and Carolstadius dyd burne with deadly displeasure one against the other , they dyd rayle so spytefully one against the other , that they semed wurse then heretikes one to the other . And this was not the least cause of their enimitie & contention , that bothe dyd chalaunge this prayse vnto him selff , for bringing fyrst vnto light the true knowledge of the Ghospell . But it is knowen well inoughe , Carolstad . the fyrst marryed preste in Germany . that Carolstadius was the fyrst Preste that euer marryed a wife in Germany , and enterprysed those thinges which I made rehersall of a littell before : for which cause he thought the prayse of fynding oute the true light of the Ghospell , to be only due vnto him . But when he perceaued , the more accoumpt was made of Luther , who in dede passed him farre in wytte , learninge , and vtteraunce , to the intent he might make hys name ryng among hys posteritie , he thought it good to coyne some newe conceited doctrine , which being suche as Luther had never medled with all , he sholde not presume to any part of the prayse , which he had newly inuented .

Luthers doctrine was an occasion of the Sacramentaries sect . To the vttering abroade of which doctrine , it is playne , that Luthers bokes dyd offer occasion , who , as Calvine dothe recorde , wryting against transsubstantiation , semed to sounde a larum to rayse vp the heresie of the Sacramentaries . For Luther dyd teache , that after Consecration , there remayned in the Sacrament the substaunce of brade and wyne . Caluin in the. 2. defence agaynst Ihon west . which some dyd so vnderstand , as thoughe Luther had taught that Christ , whome the Scriptures wytnesse to haue bene incarnat , that is , to haue taken vpon him oure fleshe , had bene in the Sacrament impanate , that is , taken vpon him bread , whome also it shold be idololatrie for any man to worshyp in the Sacrament , onles he dyd communicate . As who shold say , that the body of Christ were not made in the Sacrament with the worde of Christ , but with oure receaueing , and that there coulde not be suche vertue in Christ his wordes to make his bodye there , onlesse it were put to oure mouthe . What is this ells but to falsifye the wordes of the Scripture , and in stede of that which Christ sayde , This is my body , to say , this shall be my body when it shall be receaued ? But in very dede , it is aboue .xx. yeares agone since Luther being as it were caught with Buchers wyly lyme twigges dyd agree vnto this his opinion : for Bucer by no meanes wolde be persuaded to confesse the bodie and blood of Christ to be in the Sacrament substantially , onles Luther wolde lykewyse yelde thus muche to him , that the body & the blood of oure Lorde is not there , onles it be receaued , as Ruard Tapper a man of excellent learning expounding the tenth article of Louayne dothe wytnesse in his wrytinges . Luther beguyled of Bucer became a Sacramentarie Thus Luther invegled with Bucers baytes , whylst he intended to make Bucer holde of his syde , he hym selffe becam a Sacramentary . For there is nothing , which doth more strenghthen the Sacramentaries heresye , then this opinion of Bucer , which Luther consented to . of the which thing Ihon Caluine dothe make his boste in diuerse places . Thus farr had Luther marched at that tyme . but as yet he had not taken oute his lesson so farr in his Christ curse rewe , that he durst deny the presence of Christ his body and bloode in the Sacrament . The fyrst which had the face to deny it in oure dayes , Carolstad . fyrst presumed to denye the presence of Christ in the sacrament . Melancthon to Friderike Miconius was Andrewe Carolstad , to whome Philipp Melancthon , wryting of this matter , gyueth this commendation : Carolstade ( sayth he ) hathe stirred vp these coles , a sauage man , voyde of wyt , withoute learnyng , lackyng hys common sence , whome as yet we neuer could perceaue to vnderstande or practise any poynt of ciuilitie , so farre of is it , that we could beleue any reuelation to be made to hym by the holy ghoste . Of whome also he thus wryteth in an other place : Euen as Luther dyd in spyte of the Pope , Of oure Lorde his supper agaynst the Anabaptistes . so lykewyse Carolstade in spyte of Luther , not for any zeale or loue of godlynes , raysed vp this controuersy of the supper of oure Lorde . And he bryngeth in there a worthy sentence , which wold to God he dyd hartily fauoure : In my iudgement ( sayth he ) it is greate folly to plant any new opinions withoute conference & consent of the auncient churche . Notwithstanding that this fellowe is so paynted oute in his ryght coloures of Melancthon , yet hathe he so many to take his parte in defending this his dyuellishe doctrine , that nowe you may fynde mo Sacramentaries then Lutherans , and among them many of excellent learning , and singular grace of vtteraunce , whiche couet rather to be counted Carolstadians , then Lutherans . Therefore agaynst thys kynde of herisye , he dyd set oute many bokes , in one of the which intituled agaynst Zwinglius , Oecolampadius , and other new Wicleffistes , he is meruaylouse hotte agaynst this sort of sectaries , and wryteth that they haue digged themselues thorow the scripture allmost ten shyftyng wayes , & starting holes . And that he neuer hathe readen of a more fylthie heresye than it is , which had euen at the fyrst syght so many heades , so many sutes of sectes , althoughe in the principal poynte , that is , in tearying and tormoyling Christ , they agree together lyke lambes . In that boke which he named : That these wordes of Christ stand styll in theire full force , This is my body , he reciteth seauen : and in the treatise which a lyttell before hys deathe he termed : Eight diuerse interpretations vpon these wordes , this is my bodye . A shorte confession of the honorable Sacrament , he rehearseth eight diuerse and disagreing interpretations vpon these wordes , This is my body . The first of the which interpretations , Carolstadius dyd holde : the second Zwinglius dyd maintayne , the thyrd Oecolampadius did defend , the fourth Swinckfeldius , whom in derisyon he nick named Stinckfeldius , and after other interpretoures Campanus was the seauenth , for he telleth not namely who were the authoures of the other three expositions . But if he were now a lyue , he myght recken on hys fyngers endes a greate number mo interpretations of those fewe wordes of Christ . For since his tyme , many haue ben so mad , and so blindly bolde , that they haue not feared in the consecration of oure Lorde hys supper to choppe and chaunge Christ his owne wordes , and in stede of that which he sayde , This is my body , they haue made no bones at it to say , Ioach. in his booke intituled , A ryght faythe of oure Lord his supper . this is my breade . Others haue not shronck one whit , to leaue oute the wordes of consecration , for thus they bryng oute theire wordes : Take , eate , do this in remembraunce of me : as I haue readen , it noted of Ioachimus Westphalus , Schnep . in his confession of the Eucharist . Pflug in his epistle to ●rasm . Reterodamus and Erardus Schneppius . Althoughe Iulius Pflug ( whose Godlynes is so greate adourned with norable learnyng , that the very ennimyes of God his Churche , be inforced to confesse , that he behaueth hym selff as a Bishopp ought to doe ) wryteth , that whilst Luther lyued , there stepped forthe a straunge fellow , no man knewe from whence he cam , ( peraduenture he was ingendred of the slyme of the yearthe , no fleas , and many other vermyn be ) which denyed that the wordes of Christ were necessary to consecrate the Sacrament : more ouer he sayde , that the kindes of breade & wyne neaded not , but that it was inoughe if the Sacrament were receaued with the spirituall mouthe of the hart .

Beholde , I pray you , The horrible frutes of this nue Gospel what frutes this fyft Gospell hathe brought in among vs , by reason of the which , wycked wretches wyll take vpon them either to clyppe , or ells to ouer hyppe Christ his owne wordes in the consecration of this Sacrament , which of all other is moste excellent . Which missyng & minssyng of wordes , Thou Brentius , who hathe dedicated this booke to you , which I haue taken in hand to proue false , dothe think to be lawfull , yea in the administration of the Sacrament of Baptisme , which is the only Sacrament with oute the which we can not be saued , thoughe Caluyn say neuer so muche to the contrary . For whereas Christ hathe prescribed vs this forme in playne wordes , that we shold Baptize in the name of the Father , and of the Sone and of the Holy ghoste he sayth that he ment nothing lesse then to bynde the efficacie of Baptisme to certayne wordes , Brentius beaneth with the en●…ng of the forme of the wordes in Baptisme . for so muche as he dyd not institute any inchauntment or charme , whiche is bownde to an exact manner of wordes , & scrupulouse obseruacions . so that he thinkes it no heyuouse offence to chaunge that sound , if so be there remayne the meaning of Christ his wordes . this opinion held he , whome Bergerius made a God of , & whose wordes and wrytinges he wold haue men beleve to be as true as the Ghospell . Nowe see you not , howe frutefull heretykes be in delyueringe , and bringing forthe theire monsters ? for you shall scantly fynde one of them which hath either hatched a new heresye , or newe furbushed any stale and condemned opinion , which hathe not many erroures , wonders , and monsters following him hard at his heles . And this is a common qualitie to all heretykes , that they wil not be comptroled or gayne sayde : & if they se theire fautes corrected , Heretykes can not abyde to be corrected . which they love beyond home , and worshipp as idolles made with their owne handes , they are so farr from bending or mending with suche corrections , that they be more set on fyar with hatred against them which sought to reforme them : and so they war euerye day wurse and wurse erring them selues , 2. Tim. 3. and making others also to erre .

A certayne wicked desire to reuenge doth . leade them thus farr , with the which their myndes be so blynded , that they can not see the truthe , but embrace false thinges in steade of true . Luther in his captiuitie Bab. Luther may be a sufficient profe of this matter , who wryteth , that a fryar founde fault with him , because on a tyme he thought , that it shold be a goodly matter , if a generall Councell wold make a decree , that the lay people myght communicate vnder bothe kyndes . Luther ful of disclame and arrogantie . Think you that he was content to set the fryars correction light , for a matter of so greate weight ? no mary , I warrant you . But I perceaue ( sayth he ) the Papistes leane on their elbowes for leasure : and I see , that they haue good store of paper : I will do my diligence , that they may haue their handes full of wryting : for I will run so farr before them , that whilst my ioly aduersaries do triumphe , that they haue conquered any one of myne heresies , ( as they thinke ) in the meane tyme I may haue aduauntage at them , by laying a newe heresye in theire way . By & by he blaseth a newe herisye abroade , & proclameth all them traytours to God , which denie the common people to receaue the Sacrament vnder bothe kyndes . And truly in the same place he doth only accompt them diuelish doctours , which kepe backe the laytie from the vse of the cuppe . But hercken with in a lyttell whyle after , how farr he raungeth at ryot in a rage , as thoughe he had a familiar spyrit of fury ( sayd reuerence ) in his tayle : That authorite of prescribyng the laytie bothe kyndes , which at the fyrst he wolde haue to be at the appoyntment of a Generall Councell , Luther in his booke of the forme of the Masse . with in a lyttell whyle after , he maketh of none effect , in so muche that the , shamelesse Syr feareth not to vtter these wordes : If a generall Councell at any tyme sholde make a decree , in no case we wolde receaue bothe kyndes , but then in despyte of the Councell , we wolde take but one , or ells none , but in no sauce bothe , & them whiche wolde admit bothe , we wolde curse ( as they say ) with boke , bell , and candell . What myght be pend more presumptuouslye ? If the Councell , vnto the which the moste learned , the moste auncient , the most holy men were sommoned oute of all quarters of the world to be assistauntes , wolde shewe no cause , why the cuppe sholde be any longer kept from the laytie , that Canon of the Councell sholde be cancelled : but if Luther sholde ordayne it so , then sholde it preuayle and take place .

But certaynly after Luther began once to despyse & to set at naught the Authorities of the auncient Doctoures , the Decrees of the moste holy Popes , Luther the author of ouerthrowyng bothe prestehode & sacrifice the Determinations of generall Councelles , that is , of the vniuersall church : at the last he grewe so farr from grace , that , as we haue made mentyon a lyttell before , he laboured to ouerthrowe the ordre of Prestehode , and the Sacrifice , besyde that he excluded Christ oute of the Sacrament onles he were receaued , and forbadde due reuerence there to be done vnto hym : lyke as also before he had taught , that breade and wyne dyd remayne after the consecration . Of this roote dyd spryng afterwarde the Sacramentaries heresie . And euen as Luther wolde haue it lawfull , for hym of his owne heade , to put oute olde ordres , & to brynge in newe fashions , so Caluine with his croked Apostles thought , he neaded not to aske leaue to doo the lyke , for so much as he dyd set as muche by hys paynted sheathe , as Luther dyd , and stode so muche in hys owne conceipt , that he was able to matche Luther at all assayes , and to answer hym to omnia quare . Therefore he dyd that which Luther and all they of hys lure as yet had not done , that is , he dyd abolyshe holye vestimentes , Caluin in what thinges he followed Luther , and in what thinges he ouerran him in wickednes . when God hys seruice was celebrated , the vse of tapers and candelles , the ringing of velles , that there myght be no difference betwene holy thinges and prophane , and least yf that any worshipp sholde be gyuen to the reuerend sacrament , men sholde conceaue and beleue , that there were more in it then breade & wyne . More ouer and that , he gaue charge that the sacrament sholde not be ministred to them which dyd lye a passing oute of thys lyffe , which not withstanding the auncient Fathers named Viaticum , which may be Englished costage , or comfortable prouisyon to trauayle by the way . He was of this mynde , that they were not to be allowed to receaue the Sacrament , which were not able to receaue with the whole congregation : to them which were neither shryuen , neither assoylde , he wylled that the sacrament sholde be gyuen . Besyde thys he dyd put downe holy dayes , and the readyng of the Epistle & the Gospell , as the Churche was wont to vse them . And lest he sholde be thought to take so muche vpon hym only in the sacrament of the altar , he dyd also deuyse a newe doctryn in the sacrament of Baptisme . For where as he had learned thys lesson of Luther , that they make the deathe of Christ of none effect , & that they seke an other Mediator besyde Christ , which thinke good worckes necessary to saluation , nowe because Baptisme is a good worcke , he thought that they which teache that we be saued throwe Baptisme , do fynde an other meanes to come to heauen , then by the deathe of Christ , and that they make the blood of Christ to be shedde in vayne , which seke for any soule healthe in the water of Baptisme . Therefore he teacheth , that infantes , if so be , they be begotten of Christian parentes , Baptisme is not necessary for infantes , sayth Caluine . be made membres of Christ , be accompted the children of God , and made heyres of the kyngdome of heauen withoute Baptisme . So that forasmuch as to the intent they may be saued , it maketh no greate matter whether they be Christned or no , he is well contented that they departe out of thys lyffe without Baptisme : alas , what haue these fond fellowes left vnryfeled ? To what boldnes & bedlemnes are they not growne ? which haue not feared to do villanye to the very sacraments , without the which no man may be saued .

A comparison betwene the Lutherans and the Zuinglians which of them be best . Nowe therefore you haue .ij. Ghospelles , yf so be it be lawfull to terme so synfull sectes , with so honorable a name , one of the Lutherans , an other of the Zwinglians . for bothe sydes will take theyre othe vpon a booke , that opinion which they defend & mayntayne , to be the pure and lyuely worde of God . If you wyl weygh the doctrin of bothe parties , the Zwinglians go farr beyond the Lutherans , or certaynly come not much behynde them : these alleadge as many places of Scripture to serue theyre turne as they do , & as for theire ioly grace in vtteryng theire myndes , and vehementie in persuading , they stayne them , & carry the garland from them . If you will haue regarde to an outeward shewe , and counterfeyt coloure of holynes , the Lutherans graunte , that the Sacramentaries be more Godly lyvers then them selues . For thus Nicolas Amsdorffius a Lutheran doth wryte of them : Nicolas Amsdorff . The Anabaptistes and the Sacramentaries do beguyle all Germanye with theyr holynes , as monckes dyd deceaue all the worlde with theire pretensed holynes . If you wil go by the number , the Sacramentaries cleane weyghe downe the Lutherans , seing they haue invegled many Lutherans to be of their opinion .

They them selues confesse this : for one of the cheife Cockes of theyre game Ihon Westphalus , dothe crowe after this sorte : In his boke intituled , A ryght faythe of the supper of oure Lorde . no false doctryn is spred so farr abroade , none is mayntayned so ernestly , or couered so with the cloke of hypocrisie , none doth lede so many in to the by wayes of errours , as dothe the deceaueable doctrine of the Sacramentaries . who also in an other place writyng agaynst Caluin , dothe call his owne company for the smalnes of it , a weake and feble flock in comparison of the huge number , in whiche he hytteth Caluine in the tothe , that he doth glory and putte all hys confidence : & this euery man knoweth , the verye fewe embraced Luthers Ghospell , except the cities of Saxonie : all the residue , whether they be in Helvetia or Germany , they be either Catholykes or Sacramentaries . But if you will haue an eye vnto a stubbern stomack in defendyng a wrong opinion , it is so farre of , that the Zuinglians yelde one iote to the Lutherans in this point , that Caluine maketh his crakes , that they be stouter Champions a greate way : for at what tyme the Lutherans for profe of theyr doctrin dyd cherefully offer them selves to terrible deathe , he sayth that his scolefellowes the Zuinglians were much more redy to scale the truthe of theyre doctryn as they toke it , with theyr blode . and to prove his saying true , reade the Regester of all those martyres , whiche have stode in the defence of theyr herisye vnto death in oure tyme you shall fynde among them mo Zuinglians then Lutherans . So then althoughe the Zuinglians be not one iote behynde the Lutherans , and beare them selves no lesse bragge vpon the scriptures then they doe , yet eche of them esteme one an other wurse then heretykes : specially the Lutherans do so abhorre the Zuinglians , that they thynk men shold stoppe theyr eares when they speake , and that theyre blasphemies ought rather to be confuted with the sworde of the Magistrate , then with the pen of a learned man in so muche that the Sacramentaries complayne much of theyr crueltie , saying that the Lutherans haue not driuen away the tyranny of the Pope oute of the land , but rather haue taken it in to theyre owne hand : and that in steade of shaking the Popes woden yoke from theyr neckes , they have put on a yoke of yron . Ihon westphalus his aunswer for the Sacramentaries . But Ihon Westphalus hearyng of this complaynt , to excuse his brotherhoode , sayth , that it is no Tyranny , to resist heretykes which be Tyrauntes of the sowle , and to hyndre them from practising vpon Christ his flock theyre cruelty outewardly coloured with fayre wordes , but inwardlye kylling and destroying , not with the materiall swerd , which only sleaeth the body , but with poyson of corrupt & pestilent doctryne , where with the dyvell kylleth mennes soules , speakyng them fayre and feadyng them with lyes . The pastor ( sayth he ) playeth not the Tyrant , which chaseth away the wolues . The Magistrat vseth no tyranny , if according to the lawe he cut the combes of mysdoers , and dothe execution of them which be giltye . the rulers of the Church ought not to be accused of tyranny , because they excommunicat breakers of orde and stubbourne persones , because with worde of mouthe & wryting they reprove false teachers , because they put temporall rulers in mynde of theyre dutie , because they allowe the procedinges and necessary sharpnes of Magistrates in punishing syn . If spirituall Magistrates & Ministers wolde with more smarting remedies dryue away the daungerouse diseases , which infect the members of the whole bodye , the Church sholde be lesse troubled with these soule-sleaers , it sholde sustayne lesse damage : so many sholde not be seduced , as there be nowe : and being seduced , sholde not stand so styfly in theyre erroures . He spake these wordes very truly agaynst the Sacramentaries which may also sarue fytly agaynst hym , and hys fantasticall fraternitie .

Nowe as touching the Sacramentaries , Martyn Luther dothe gyue thys verdict of them : In good ernest we gyue sentence , that all Zwinglians and Sacramentaries be heretykes , & none of Christ his church , because they say , that the body and blood of Christ is not receaued with the carnall mouthe in the honorable Sacrament .

Who also in a certayne epistle to a noble man Albertus Marques of Brandenburg , Duke in Prussia , sayth , that no conference or disputation ought to be had with them , for so muche as euen from the begynnyng , so farr as there is anie Christian grownde , there hathe bene one vniforme belefe of all men , concernyng thys Sacrament . Therefore ( sayth he ) if any man do nowe doubt of it , he dothe as thoughe he beleued not one , holy , and catholyke churche . Who also semeth not onlye to condemne all the whole Churche of heresye , but also Christ hym selff with his Apostles & Prophetes , with whose moste reuerend testimony this article is confirmed , in the which we do professe , that we beleue the holy catholyke churche . For so sayth Christ : I am with you vntyll the end of the worlde . And Paule calleth the Churche the pyller and staye of the truthe . Moreouer , theyre owne opinion beareth wytnesse agaynst them , for so muche as in the exposition of thys text they so iarr and disagree , that a man may fynde almost seuen or eyght interpretations . Here Martyn Luther pronounced a moste true sentence , makynge no more agaynst the Zuinglians , then agaynste hym selffe , and hys owne broode , which scamble by the cares no lesse among them selues , and set no lesse by the consent of the Churche then they doo . He goeth on wryting to the forsayde duke , saying in thys manner : Wherefore I aduertise and beseche youre grace , that you will auoyde suche men , & suffer them not with in the precinct of youre iurisdiction : for this you must nedes assure youre selffe , that if you graunt suche sowers of sectes anye quiet abyding in youre territories , when you may be rydde of them , it shall be an heauy burden to youre conscience , & you shall scantly be able euer hereafter to pull oute the worme which continually shall gnawe it . Thus dyd Luther warne hys adherentes to graunt no intertaynement to the Sacramentaries , whome he boldly dyd affirme to be ministers of Sathan , lyars , yea very lying it self , hypocrisie , and simulation . And in that booke which he intituled De coena Christi , of the supper of Christ , he biddeth all men beware of Zuinglius , as of the poyson of Sathan . This is Luthers censure or verdict vppon the Sacramentaries .

what the Sacramentaries think of the Lutherans . Nowe on the othersyde heare what they thinck of Luther and all hys partakers . The Lutherans ( sayth Oecolampadius ) bryng with them a blase or appearaunce of the worde of God , but not the worde of God in dede , as the common trade of heretykes is , who all will seme to haue the staffe of God hys worde to leane vpon .

Bucer also wryteth , that euery man speaketh ill of Luther for hys comptrolyng & snappishe kynde of wryting , In his Dialogues against Melancthon . and for that he can not abyde that any man sholde contrary hym . If he wyll bynde men ( sayth Bucer ) not to gayne say hym in any pointe , let hym proue hym selffe to be God . In translatyng and expoundyng the scriptures , he hathe committed very grosse faultes , & that not in a fewe places . Thus you see , that the Zuinglians thought it to become them as well to swarue from Luther , as it dyd Luther to differ from the vniuersall churche . In lyke manner the ministers of Surk makyng answer to a boke , which Luther a lyttell before he dyed , had set oute agaynst the Zuinglians , inveyhing bytterly agaynst them , among other thinges speake in this wyse : The Prophetes and Apostles had alwayes regarde to the glory of God , not to theyre owne priuat preferment , not to theyre owne selffe wyll & prowde conceite , but they only dyd seke the soule healthe of synners : but Luther seketh hys owne profyt , he is styff necked , he is puffed vpp with pryde , he strayght way gyueth them ouer to the Dyuell , as many as at a beck will not subscribe to his opinion : and in all his reformations there appeare many tokens of a malitiouse spiryt , but not one sparck of a frendly or fatherly affection . Lo , this is the iudgement of the Sacramentaries vpon Luther & his followers , & agayne the verdict of Luther concerning the Sacramentaries . And it is not to be doubted , but bothe verdictes be true , since bothe parties came forthe of one scole , and were thaught of one scolemaster the Dyuell . Some there be which reporte abroade , that an agreable confession was made betwene the Zuinglians & the Lutherans , concerning the sacrament of the altar . But lest any man sholde be deceaued with this false rumor , I think it good to folde vpp in a fewe wordes , what I knowe certaynly of this matter . I haue already opened , what heauyng & shoueing was betwene Luther , who affirmed the breade to be the body of Christ substantially and really , and Oecolampadius and Zuinglius , which sayde , that it was but a signe & bare figure only . The which contention so sone as it began to be made hotte , in continuaunce of tyme , it grewe to suche a greate flame , that they tossed the fyar brandes of this controuersie one at an others heade , aboute the space of fyften yeares , because ( as Calvyn wryteth ) they coulde not abyde to heare one an other quietlye to speake theyre myndes : For ( sayth he ) althoughe they met once together to discusse thys matter , yet they so helde one an other at the staffes end , that they brake of , and left the matter in as euell a pyckell as they founde it . So that when they sholde haue come to some agrement , they shronke backward more and more , myndyng no thing elles , then to mayntayne theyre owne opynion , and to comptroll and confute them , whiche sayde the contrarye . When Caluin spyed that , Caluin taking vpon hym to be a iudge betwene the Lutherans & the Zuinglians , raysed vpp an heresie never heard of before . he toke vpon him to be iudge betwene them bothe , as Muncerus intermedled hym selffe betwene the Pope and Luther , & condemnyng as well Zuinglius and Oecolampadius hys opinyon , as Luthers , brought in a newe heresye , neuer heard of before , not only vnknowen to the auncient Fathers and Doctours , but also straunge to the late vppstart dyuellishe proctoures the Sacramentaries .

For he taught , that breade and wyne vsed in oure Lorde hys supper , be nothing elles then an assuraunce , and as it were a certayne seale confirmyng all the promisses made vnto vs in Christ : and thys dyd he teache withoute the authoritie of the scriptures , withoute the warrant of the holy fathers , without the consent of hys owne fraternitie . With which doing besyde offending of Luther , he gat greate displeasure of the scole of Tigurine : the whiche scole , for so muche as it dothe reuercene Vlryke Zuinglius , as the fyrst founder of theyre doctryne , coulde not abyde the Caluyne sholde fynde faulte with hym , & with out any warrant of scripture forge a newe fangled opynion of the sacrament : Caluyn afterward glad and fayne to quenche this hott displeasure kyndled against hym , dyd wryght an Epistle , in which he labored to shewe , that he dyd not swarue from Zuinglius and others his good masters of that scole , in the doctryne of the supper of oure Lorde , whereas in very dede he varyed greatly from them . Caluin convicted of a lye . Yea he went aboute to beare the people in hand , that all they which held and beleued the Confession of Ausbourch a citie of the Vandales , dyd ioyne with hym in hys doctryne of oure Lorde hys supper . Of the which thing seuen yeare before , he set furthe a certayne booke intituled , A sum of the confession of the sacramentes : Called in Laten Augusta Vindelicorum . in which he plyet it apase to declare , that the Confessionistes of Ausbourge , do not once wrynckell , but go smothely away with that opinion of the sacrament of oure Lordes supper , which the Confessionistes of Tigure or Surk do teache , among whome Caluin hym selffe is numbred . Nowe , for so muche as by the space of one yeare or twayne , no man did wryght agaynst that forsayde booke of Caluine , many dyd gesse by thys long silence , that Caluin hys councell was accepted and allowed : and then began thys to be bruted abroade , that the Confessionistes of Ausbourch , of Lutherans were become Zuinglians . Dyuerse of Luthers scollers stormed at thys , that they sholde be reported to haue bene traytours to Luther , & lyke runagates to haue fled to Zuinglius syde , for so muche as it was vnknowen to no man , howe ernestly Luther dyd set against the opinion of Zuinglius concernyng the Sacrament of oure Lorde hys supper .

Therefore there stepped forth some which with contrary bokes , confuted that fornamed boke of Caluine : agaynst whome , it is nowe more then .ij. yeares agone synce Caluin dyd wryte a booke , intituled A defence of the sounde doctrine of the Sacramentes , whiche the Ministers of the Tyguryn and Geneva Churche had comprehended before in a brefe forme of Confession , contayninge a confutatyon of those reproches , with the whiche vnlearned and euell tonged men do slaunder it . not long after , he also dyd set forthe an other defence agaynst the false accusations of Ioachim Westphalus , whose bokes , which he namely dyd wryght agaynst Caluin , as yet I could neuer come to syght of . yet for all that whylst I was wryting this worcke , there happened to come in to my handes a lyttell boke of the sayde Ioachim Westphalus a Lutheran , which boke hath this name : A iuste defence against the lowde lyes of Ihon a Lasko , which he telleth agaynst the Churches of Saxonie , in his Epistle to the moste excellent Kyng of Poyle . In a letter sent to the Senatoures of Franckforde , he maketh twyse mentyon the whylst Luther lyued , there were certayne at Francforde vpon the ryver Meyne which taught Zuinglius his heresie & that very craftily vnder thys cloke that they swarued nothing from the Churches of Saxonie : of whome that they sholde take diligent hede , Luth. hym selffe dyd ernestly exhorte them by writyng . But after that Luther was deade , he saythe , that they more boldly and more shawfully dyd set lyes a broche , saying , that in the Sacrament of oure Lorde hys supper , they dyd agree with the Confessionistes of Ausbourgh : when in dede ( as he sayth ) there is greate difference betwene the Confession of Ausbourgh , and the doctryne of the Sacramentaries : for so muche as the Confessionistes of Ausbourgh do teache , that the breade is truly the body of Christ , that the body & bloode of Christ , is truly distributed by the handes of the ministre , and is receaued in this sacrament with the mouthe of them which communicate : contrariwyse the Sacramentaries do teache , that it is only a token or signifycation of Christ his body which is absent , that the minister gyueth but bare breade and wyne , and that the receauer taketh but bare breade & wyne . Wherefore he exhorteth the Magistrates of Franckford , that they wyll be ruled by Luthers councell , that they auoyde suche false teachers , and banyshe them cleane oute of theyr citie . A scabbed shepe ( sayth he ) is sequestred least it infect the whole flock . Heretykes are to be handled & punyshed seuerely . A putrifyed member is cut of , least it corrupt the resydue . Leprouse men be shut oute of all companye , least they poyson them which be hole : howe much more ought those , which be taynted with the spirituall leprosy of the sowle , be abandoned and remoued farre , least they spill & infect the shepe of Christ ? The Apostle forbyddeth to receaue in to house those which bryng not with them Apostolyke doctryne , least the receauers may be partakers of theyr euell doinges : then howe shall they be intertayned in to Christian mennes company , which bring a doctryn cleane contrary to the Apostolyke veritie ? The scripture dothe oftentymes prayse hospitalitie , it commaundeth to vse mercifull and charitable dedes toward banished men and straungers : but so that we hurt not oure fayth , so that for doing good to a fewe , we hurt not a greate many . For as it is a dede of charitie , to receaue straungers in to hospitalitie , and to intreate them courteously , if so be for theyre frendly intertaynement and good turnes they disquiet not the churche and the common wealthe , so it is an vncharitable dede to bestowe hospitalitie vpon them which be vnthanckfull , busye bodies , and hurtfull to the weale publyke : to pitie them , to cherishe them , is no poynt of Christian charitie , but a mayntaynaunce of dyuell she peruersytie , it is not mercye , but crueltie . Thus dyd Ioachim spake in that epistle which he dyd send to the Magistrates of Franckforde , this present yeare . 57. Of the which matter Tymanus the pastor of Bre men thys yeare laste paste dyd wryte muche to the same effect . Afterwarde I dyd see a very newe boke set furthe by Caluin , which he named : The laste admonition of Ihon Caluin to Ioachimus Westphalus , vnto the which if he do not shewe hymselffe obedient , he shall be so taken and handled , as Paule commaundeth vs to take & handle obstinate heretykes . In the which booke also he rayleth lyke a rybaulde vpon the Citizins of Meidburge , Breme , Ilhesam , Caluine rayleth agaynst the Lutherans spytefully . & certayne other cities of Saxonie , which with common consent had condemned his opinion : he telleth them that they be so bewitched with theyre erroure , that the auncient diuines among them , be ignorant of those thinges , which younge children do learne in theyre Catechisme . He saythe , the these beastely men neuer tasted what vertue is in the supper of the Lorde , or what it ment , that they be past all shame , that nothing cometh from them but shouelles full of slaunders and false reportes : whilst they tell for truthe Luther his lowde lyes , so that they may make theyre blynde brotherhode and the ignorant sort beleue that the mone is made of grone chese , being contented only to be praysed of the people , they feare neither the iudgement of God , neither of hys Aungelles . He casteth in theyr tethe theire bedlem boldnes , flyrtyng , and folishe lightnes , blynde dronckennes , doggishe and currishe curstenes , Lucifers loftynes , saying that pryde is to them in stede of Godlynes , that madnes hathe spoyled them of all manly & ciuile manners , that stubbornnes hathe left no light of reason or discretion in them . He calleth them brayne sycke noddies , Cyclopes , a prowde rablement takyng part with those Gyauntes which the Poetes fayne to haue interprysed to pull Iuppiter oute of heauen , barkars and bawlers , phrantyke , beastes , peuishe , prowde as peckockes , styf as stakes , & with suche other coloures he paynteth them . He complayneth on them , that they cry oute of hym and hys , that they be not worthy to treade vpon the grownde , and that onles they be spedily dispatched oute of the worlde , there is no other mercy to be shewed vnto them , but to banishe them , and send them to lyue among the fearce Scythians , & vntamed Indyans : also because they accuse Kynges of sluggishnes , for not drawing oute the sworde strayght way , to make hauocke of the Sacramentaries , and to race theyre name oute of all remembraunce . These be the wordes of Caluin in hys forsayde boke , by the which it is gyuen vs playnely to vnderstand , that it is but a tale of a tub , which is reported of the agrement of the Lutherans and the Zwinglians , seyng all the Churches of Saxonie for the most parte , haue condemned the doctryne of the Sacramentaries . Although in the meane season , that is not to be dissembled , howe he dothe make hys bragge in the same boke , that the two eyes of Saxonie , Wittenberge , and Lipsia , dyd not decree any suche thyng agaynst his doctryne , neither Philipp Melancthon , whome he saythe , can no more be pulled from agreing with hym in this one poynte , then he can be pulled from his owne bowelles . But it followeth not by and by that it is true , because Caluin wryteth so : & we do conceaue a better opinion of Philipp Melancthon then so .

Of the thyrde sect of the Anabaptistes . You thynk peraduenture , that these .ij. sectes be they only , which in this oure miserable worlde durst chalenge vnto them selues the name & authoritie of the Ghospell . But you be deceaued , if you thynk so . For by syde these , there is an other thyrde sect more peryllouse , the which , because it baptizeth agayne those which were lawfully baptized of the Catholikes , is called the sect of the Anabaptistes : of which sorte the brotherhood called , Waldenses , semed to be , who withoute peraduenture of late dyd rebaptise , althoughe some of them but euen the other daye , as they declare in theyr Apologie , haue gyuen ouer that manner of twise baptisyng : notwithstanding , as sure as God , they agree in many articles with the Anabaptistes . Which Anabaptistes trulye , Antonius Corninus dothe wryte in hys Dialogues , to haue chefelye issued out of Zuinglius sect , no otherwise then the deceptfull Grecians dyd out of the woden horse , which they dyd bring trayterously into Troy . But if any man wyll searche thys matter more depely , althoughe they be of one opinion with the Zuinglians , concerning the Sacrament of the altar , yet shall he fynde , that they haue sucked theyre Anabaptisme oute of Luthers pappes , that is oute of Luthers bokes . Anabaptistrie fyrst sprang out of Luther his doctrin Certaynely Balthasar Pacimontanus , which semeth to haue fyrst sowed this sect , dothe triumphe , that Luther was of his mynde : as Luther hym selffe confesseth in a boke which he dyd wryte to .ij. Balthasar Pacimontanus fyrst founder of the Anabaptistes sect . Parrishe Prestes concerning Anabaptisme . Bucer also dothe wytnesse , that the Anabaptistes Ghospell cam , from whence Luthers doctryne dyd come , that is to say , oute of Saxonie . At what tyme Luther dyd wryte to the Waldenses , among other theyre articles , Bucer in the .3 . chap. vpon Saint Matth. he founde greate fault with this , that they baptized younge chyldren , in hope of that faythe , which they sholde obtayne , when they came to yeares of discretion . He sayth therefore , that it were better not to baptize younge children at all , then to baptize them withoute faythe : because the sacramentes neyther ought , neyther can be receaued without fayth . And if you receaue any sacrament withoute faythe , you shall receaue it to youre greate damnation . We laye against youre doctryn ( sayth he ) this saying of Christ : He which beleueth and is baptized , shall be saued . Hereof dyd the Anabaptistes take occasion of theyre heresye . For whereas Luthers opinion semed to them to be agaynst all reason , as in very dede it is , the younge children haue faythe of theyre owne , they thought it a more sure way to let them alone vnbaptized : and not to Chrysten them , tyll suche tyme as they coulde beleue for them selues , because they sayde , this was grounded vpon the worde of God , which worde they cryed with lowde voyce , sholde endure for euer , and agaynst which worde they dyd make theyre boaste , that hell gates sholde not be able euer to preuayle . Memno Phrisius his holde brag concerning his doctrine . Among whom one Menno Phrisius , who semeth to pass all the sorte of them in learning , saythe in this wyse : Certaynely , o heauenly Father , I can not be deceaued in this matter with thy worde : I haue beleued , and that haue I receaued by the holy Ghoste , as the worde of truthe . And with in fewe lynes after : I knowe certaynely and surely , that with this my doctryne , which is the worde of God , in the day of ryghtwise iudgement , I shall iudge not onlye Lordes & Princes , not only the worlde , but also the Aungelles them selues . Thus dothe he magnifically make his vauntes of his doctrine , as thoughe it were God hys worde , with no lesse confidence and corragiousnes then Luther dyd of hys doctryne . Notwithstandyng Luther dyd as hottly inueyhe against this sect , as he dyd agaynst the sect of the Sacramentaries , and wryting a boke to two Plebanes , as before I haue made mention , among other sayinges he oseth these wordes : Whereas the Anabaptistes saye , that we fynde in no place of scripture , that infantes either haue faythe , or the they ought to be baptized , we graunte in dede that it can not be proued by any scripture which saythe playnely and euidently in these or suche lyke wordes : You ought to baptize younge children . for they do beleue , if any man be ernest with vs to shewe any suche text , we must nedes gyue hym place , Luther is fayne to flee for helpe to traditions agaynst the Anabaptistes . and graunt hym the victorye , for we fynde it not in the whole Byble . But good & reasonable Christians do demaunde no suche thinges of vs : that is the fashion of brablers , and obstinate persons , to the intent that they may be accompted wyse . But they for all theyre Byble bablyng , and crying for scripture , alleadge for them selues no scripture , which saythe , you ought to baptize those which be of yeares of discretion , but not infantes and younge children . By & by after , by the tradition of the Apostles allwayes obserued in the churche of God , he teacheth , that younge children are to be baptized , all be it no scripture dothe gyue any suche commaundement . And lyke as before in defending the Sacrament of the altar , so now in mayntayning Christning of younge children , he dothe cheifly leane vpon the authoritie of the churche : which authoritie for all that he wyll not let vs laye in his way ( for feare of gyuing him a fall ) so often as he requireth scripture of vs , for profe of any one thing be it that it hathe bene receaued and allouwed of the church neuer so many yeares .

The Anabaptistes wurse than all other sectaries . This therefore is the thyrde Ghospell , much more pestilent then the other twayne . For besyde that it taketh clene away the sacrifice of the Masse , & the ordre of Prestehode with the Lutherans , and denieth the real presence of Christ in the Sacrament of the Altar with the Zuinglians , it hathe many other articles , bothe blasphemouse & also seditiouse . For it forbyddeth the publyk ministery of God hys worde , it defendeth that Christ toke not man hys nature vpon hym of the blyssed virgyn , it reneweth the errour of the Chiliastars , it despyseth rule , and wyll not haue men subiect to laufull authoritie . Therefore , where so euer this sect taketh place , it rayseth vp greate vprores and seditions . Examples of thys we haue many cities in Germany , & especially the citie of Munster . An example by the citie of Munster . For as Henry Dorpius a Lutheran , and he which translated hys history out of the Germane tongue in to Latten Ihon Sleidane a Zuinglian , haue wrytten in theyre Cronicles , aboue foure and twentye yeares agone , ther cam fyrst thether certayne preachers , to declare vnto the people in stede of Christ hys Gospell , the doctryn of Luther , whome when the Catholyke Prestes thought in no wyse to be suffred , Bernard Rothman with hys companyons , Heretykes manner to provoke catholykes to dispute before a laie iudge . whome Philipp the Lantgraue of Hessia had sent to further & advaunce Luthers learnyng , dyd that which all heretykes vse to do : that is , chosyng & appoynting oute certayne cheife learned men of the catholyke faythe , they prouoked the Catholykes to ioyne with them in disputation : & that before a lay Magistrate , whome they appoynted to be theyr iudge , and before whome they promised to proue the doctryn which the Catholykes held , to be false and erroniouse . But when the Catholyke Prestes refused to dispute with them , they departed the citie , after that they were forbydden to execute theyr office of preaching the worde of God . After this departure of the Catholykes , before a yeare was comen fully to an end , the Anabaptistes lykewyse began in the same citie to sowe the seades of theyre doctryn , vnder the name of Christe hys Ghospell . And when they had prouoked one an other to set fote to fote in disputation , but on the selffe same condition which before was offered to the Catholykes , which was , that nothing shold be alleaged but Canonicall scripture : beholde , Bernard Rothman , the cheifest trumpetor in all that citie of Luthers Ghospell , who makyng the lyke lawe a lyttell before , had chalenged the Catholykes to come to disputation , now wolde admitt no suche condition . So it cam to passe , that the Lutherans , which not long before had thrust the Catholykes oute of the towne , they themselues fearyng to mete or encounter in disputation with the Anabaptistes , were shortly after by them banished the same towne . No meruayle , thoughe they were so handled . For the Senators also were pulled downe from theyre iudgement seates , the churches were spoyled and burned : and whosoeuer wolde not take parte with the Anabaptistes , perforce was dryuen oute of the citie . As for Bernard Rothman , Henry Roles , Godfry Stralen , sent oute of Hessia , as they of Christians grewe to be Lutherans , so of Lutherans they becam Anabaptistes , and with tothe and nayle furthered the Ghospel of Anabaptistes , shewing vs the experience howe true that is which is wrytten in the Scripture : The wycked man when he cometh in to the depthe of syn , careth not what he dothe . For if any man do once forsake Christian Religion , vnto what so euer sect he dothe afterwarde inclyne , he makethe it but a pastyme to leape from one heresie to an other .

And this sect truly of the Anabaptistes , Anabaptistes be deuided in to diuerse kyndes . is diuided in to many sections . For they agree not in the principall pointes of theyre doctrine . In certayne cities of Germany some dyd run aboute naked , as thoughe they had a bumble be in theire breche , exhortyng the people to repentaunce , seking in the meane whyle busyly , how they might fynde any opportunytie to set the people together by the eares . Neither dyd thys heresie begyn yester day , or the day before , for it reygned also in saynt Augustyn his tyme . And as the moste parte of all other heresies be , so was this in the begynnyng deuyded in to many other partes . For some were called Donatistes , other Rogatistes , other Maximianistes , other Circenses , who at the length were converted from the sect of the Donatistes ( for their name was more famouse then the reste ) to the vnitie and fellowshypp of the Catholique churche : other some were called Circumselliones , August . in his epistl . 50. and 30 and of heresyes , 69. heresye . whiche no otherwyse then the Munsterians in our dayes , dyd go beyond all other in myschevousnes , as saynt Augustyn in sundrie places recordeth , & Possidonius also , who dyd sett oute a boke of saynt Augustines lyfe , testifieth the same . And at this day this Hydra hath no fewer hornes & heades , then it had in saynte Augustynes tyme . Possid . in the lyfe of S. August . chap. 10. For some be called Muncerans , some Orantes , that is to say , Prayars , some Silentes , that is to wyt , kepyng silence , Somniantes , that is , sleapers , Pueris similes , that is , lyke children , Synceri , that is , pure , Impeccabiles à Baptismo , that is , not synnyng after Baptisme , Liberi , that is , free , Binderliās , Sabbataries , Maderās , Hofmannikes , and other which sprong vp after them , Circumcisi : and it is lyke inoughe that the Adamites do pertayne to the Anabaptistes . Some authors do father the begynning of Anabaptisme rather vpon Thomas Muncer then vpon Balthazar . Which Muncer aboue two & thirtie yeares agone , Thomas Muncer of an Anabaptist dyed a penitent Catholyke . made a commotion of countrye men in Thuringia : for the which fact , when he was worthily punished , before his head was chopt of , he is reported to haue lamented pitifully , for that he had seduced the people : more ouer , to haue recanted all his erroures , and confessyng his fault after the catholyke custome , to haue receaued the honorable sacrament of the body & bloode of Christ vnder one kynde . But one Philip , which wryteth a story of hys lyffe , dothe make no mention that he taught to rebaptize those which were once baptized .

This sect of the Anabaptistes , I am assured , is a pestilent and an abominable sect , what so euer any other sect elles is . And yet for all that , they which haue enbraced this sect , do stedfastly beleue , & assure them selues as well as the Lutherans , or Zuinglians do , that theyre synnes be forgyuen them for Christ hys sake , that they be in God his fauoure , and that they shall inherit the kyngdome of heauen : and they be very precise that all they which followe ●●eyre race , sholde certaynely and stedfastly beleue the same .

It is a false doctrine to teache speciall fayth with the which euery man shold assure him selffe that his synnes be forgyuen Whereby we may see , howe false that principle of Luther is , that it is necessary for euery man , which will obtayne forgyuenes of his synnes , to beleue surely , that his synnes be taken away , nothing mistrusting his owne weakenes , vnaptues , or vnworthines . Which althoughe it hath allway bene , & is nowe a conclusion common to all heritikes , so it is flat against the scriptures , and the Catholike faythe . What can be more manifest then this text of scripture : Eccle. 5. For the remission of thy syn be not with out feare . All be it oure synnes be pardoned , yet for all that the holy Ghoste wyll not haue vs to be all together careles . Notwithstanding this scripture , these fellowes think it a deadly syn , if a man make neuer so littell a doubt that his syn is forgyuen . the same scripture sayeth vnto vs : Thou shalt not iustifye thye selfe before God , Eccle. 7. for he searcheth and knoweth the secretes of thy hart . do not they , I pray you , comptroll hys scripture , which dare boldly seale them selues a quytaunce from all debt of deadly syn , and warrant them selues to be in God his fauoure : specially , seing to be iustifyed , is nothing ells in theyre opinion , then to haue obtayned forgyuenes of syn : An other scripture witnesseth : the hart of man is wycked and vnsercheable for man , Hiere. 17. and who shall be able to knowe it thorowly : I youre Lorde , which searche the hart , and proue the reines . But do not these men take vpon them to be as conning as God almightie , which take a conceite that they be able to searche and trye theyre owne hartes ? Which thing surely he durst not presume , which sayde : Who knoweth all his offences ? Lorde clense me from my secret synnes ? Neither he , Psal. 18. which sayde : I feared all my workes , knowyng that thou doest not spare those which worke wyckednes . Iob. 9. If I be washed with snowe water & my handes be as cleare as cristall , yet shalt thou dypp me in my fylthines , & I shall lothe myne owne garmentes .

Paule warneth vs , saying : Iudge not before the tyme , 1. Cor. 4. tyll oure Lorde come , who shall dyscouer the dedes of darcknes , and shall set open the secret councells of mennes hartes . And least any man may think that he speaketh only of that iudgement wherewith we iudge other , & not of that wherewith we iudge oure selues , those wordes which go a lyttell before , make S. Paules meanyng playne : But neither ( saythe he ) do I iudge my selffe . I am gyltie of nothing , yet for all that am not I iustified : for oure Lorde is he which iudgeth me .

Lo , Paule a chosen vessell of God , dyd fele no pryck of conscience , yet for all that , he durst not be so bolde to iudge hym selffe , but he left that to God , who is the knower and seer of all hartes . Then , darest thou chalendge that thyng to thy selffe , which belongeth to God only ? Haste thou the face to preuent his iudgement , before he haue gyuen his verdict of the ? art thou so hardy as to warrant & assure thy selffe to be iustified , that is , that thy synnes be forgyuen & pardoned ? Christ gyueth vs in commaundiment , Luc. 17. saying . When you haue done all that you are bounde to do , say : We be vnprofitable seruauntes : And makest thou no bones maugre this precept of Christ , to vaunt thy selffe to be a profitable seruaunt ? For who so euer beareth himselffe surely in hand , that his euell dedes be done away , that he is in the fauoure of God , what dothe he ells , but crake that he is a profitable seruaunt ? The scripture saythe : Eccle. 9. Man knouweth not whether he deserue to be loued of God or hated : & doest thou cleane contrarily affirme , that thou knowest thy selffe to be worthy to be loued of God ? For if thou boaste thy selffe , that thou knowest certaynly , that thy offences be forgyuen and forgotten , and that thou art inroled in the boke of lyffe , what doest thou ells but say , Thou knowest thy selff worthy to be loued 〈◊〉 God , Iob. 9. and burden the holy ghoste with a lye ? Holy Iob sayeth : If I shall iustifie my selffe , myne owne mouthe shall condemne me : If I shall pleade that I am innocent , it will proue me to be giltie : and althoughe I were perfect ; yet my soule can not attayne to that knowledge . Art thou more holy than he ? Art thou more certayne of God his predestination then he ? so that thou darest warrant thy selffe , that thou doubteles knowest thy selffe to be perfect and innocent , which knowledge he confesseth to be kept secret from his soule ? doest not thou feare least those wordes be spoken to the , which once were spoken to the Pharisies , whome Christ called paynted sepulchers : Matth. 23. Luc. 16. You be they ( sayth he ) which iustifye youre selues before men , but God knoweth youre hartes : for that which is commendable in mennes eyes , is abhominable before God ? And there can be no greater abomination in the syght of God , then this so greate presumption of heretykes .

The first obiection makyng for speciall faythe is soluted . But some man peraduenture wyll say : why then ? do you forbyd me to beleue the remission of synnes , which we professe in oure crede , God forbyd : Yea I byd you beleue constantly , and to make youre accompt certaynlye , that there is remission of synnes in the Churche , and that Christ hathe sufficiently deserued thys forgyuenes , for me , for the , for the traytoure Iudas , for all men in the worlde , 1. Ioan. 2. 1. Cor. 5. yea to them which arre nowe , or here after shall be damned in hell : who hangyng on the crosse , is made a propiciation for oure synnes , and not for oure synnes only , but also for the synnes of the whole worlde , who by his deathe hath reconcyled vs to hys father . But that thou sholdest beleue , that al men be partakers of this pardon , or that all do pleade possession in heauen at thys present , or that all men shall inheryt it in the worlde to come , not I , Heb. 2. but the scripture doth forbydde the to beleue . He tasted of the sower cupp of deathe for us all , but all men do not endeuoure to applye the benefite of hys deathe vnto them : he was a cause & meanes of saluation to all men , but the scripture addeth to all , Heb. 5. which were and wolde be obedient vnto him . He dyd set the dore of euerlastyng lyff wyde open to all men , but Christ putteth this condition , If they shall kepe the commaundimentes . If any man refuse to obey him , if any man shall not kepe his lawes , if any man shall not continue with him vnto the end , he which putteth no doubt but suche a man is neuer the lesse sure to be saued , what doth he but deny the sentence of the Ghospel , which shall be pronounced vpon them which are set on the left hand among the goates : auoyde hence from me you cursed caytyfes in to euerlasting fyar , which is prepared for the dyuel and his aungelles . So then , Matth. 25. to teache that it is necessary for euery man to the attayning of saluation , to beleue certaynely & to feare nothing , that his syn-be forgyuen him for Christ his sake , that he is God almyghtyes deare darlyng , that without question he is one of the heires apparant to the crowne of glory , is nothing ells then to teache that there be no paynes of hell prepared for the wycked , who doubtles as euerye Christian man beleueth , shall taste of terrible tormentes : not by Christ his default , as who shold say that his death and bytter passion auayled littell to the sauing of theyr soules , but by theyr owne naughty negligence , whiche laboured not by worthy workes of repentaunce , to applye the vertue of Christ his death and passion to them selues . Wherfore , if I be not bounde to beleue that all men haue theyre synnes forgyuen them , if I be not bounde to beleue so of this man or that man , then truly am not I bounde to beleue so of my selffe , onles it be specially reueled to me of God .

Here wyll these heretykes replye : you do so reason with vs , The second obiection . as thoughe we encoraged them whiche styll ly wallowing in theyre wickednes , to beleue that they be in the fauoure of God , whereas we only speake of them which be conuerted . I assure you , I dyd shoote at thys marke , I longed to make you confesse so muche .

Well then , you graunt that there is some thyng in vs , which may bolden & harten vs to beleue certaynly and assuredly , that is , if we be auerted from oure synnes and conuerted to God . But I pray you Sirs , what if one some in his owne fansie to be conuerted , which is not conuerted in dede ? As for an example , A peruerse Lutheran thinketh hym selff to be a conuerted man , a more peruerse Zuinglian taketh hym seffe to a conuerted man , the moste peruerted of all the Anabaptiste , either Seruetus , either Suenckfeldius , or any other most pestilent heretyke doth esteme hym selff to be a conuerted man , wil you therfore warrant hym to be in God his fauoure ? lyke as none be more puffed vp with a proud conceyte of learning , then they which haue least learning of all , in so muche that without cause it is not vsed in a prouerb , which Chucidides wryteth : Tuc. in his second boke of the warre of Peloponnesus . Ignoraunce bredeth boldnes , but knowledge causeth one to doubt and feare the wurst : so it is often sene , that such do certaynely & stedfastly beleue that they be conuerted , when in dede they be most shamfully peruerted . The wyse man perceaued thys , when he sayde : there be wycked men so careles , and voyde of all feare , Eccle. 5. as if they lyued as vprightly as the most perfect men : whilst Saule thundered threatnynges agaynst the disciples of oure Lorde , Actes . 9. and mynded to murder them , and throughe ignoraunce plaged the churche of God , dyd not he seme thyncke you in hys owne conceyte to burne with a certayne syngular zeale of Godlynes ? dyd not hys mynde gyue hym that he sought after God with all hys harte ? Philip. 3. And that he dyd hym hyghe seruyce in makyng hauock of the Christians , for so muche as what so euer he dyd in that case , he dyd yt of emulation , because he was a meruaylouse precise follower of the tradytions of hys forefathers ? Gala. 2. He had therefore a zeale and was hotte of the spyryt , but not accordyng to knowledge , and therefore he obtayned mercye , Rom. 10. bycause he knewe not what he dyd . Therefore that ys true whiche the wyse man wryteth : 1. Tim. 01. there is a way which at the begynnynge semeth as yt woulde leade a man to lyfe , Pro. 14. but the end of it draweth hym to deathe and destruction . And in an other place : Euery man demeth the way where in he walketh , to be ryght & strayght , but God weyeth theyre hartes . But lett infydeles and heretykes go , Pro. 21. althoughe the Zuinglians and the Anabaptistes thynke not them selues so greate heretykes as the Lutherans be .

Let vs nowe speake of Catholykes . Yea , among them you may fynde , which think them selues to be conuerted , when in dede they be not . Salomon hath a notable sayng : who can say truly , my hart is cleane , I am not spotted with syn ? Pro. 20. in many fautes we displease God all the sorte of vs .

And al be it we were conuerted to God with all oure hart , yet ought we not certaynely to warrant oure selffe , but fixing oure faythe in God his mercye , leue the certayne determination of oure saluation to his iudgement , which searcheth the hartes and the raines . Wherefore the pryde of these men is to be accursed , which whilst they pronounce them selues to be conuertes , doubt not but that theyre synnes be forgyuen , and that they be in the fauoure of God .

But you wyll excuse your selffe agyne saying : The third obiection for speciall faythe . We doe not truste to oure owne worthynes , but to the mercie & promises of God , and we laughe at youre doltishe cauillation , when you say , that we must doubt by reason of oure vnworthynes .

For therefore was the Sone of God appoynted a Mediator , because we be vnworthye , and that the father sholde haue mercye vpon this wretched lump , vndeseruing , and full of fylthines , for his son his sake , who hathe suffred deathe for vs , rysen agayne , continually praying for vs , dwelling in vs , & clothing oure nakednes with the ornamentes of his righteousnes . According to the scripture : Nowe is there no condemnation to them whiche walcke in Christ Iesu . Rom. 8. You say well in dede , if the promysse of Christ were without all condition , if he wolde voutsaffe to bestowe hys mercye vpon them which turne not away from theyre synnes . But nowe the case so standyng , that he hathe made his promisse in this sorte : Matth. 19. If thou wylt entre in to lyffe , kepe the commaundimentes . and that he sheweth his mercye vpon none , but vpon them , which repent , and turne from theyr synnes . This youre opinion is a nowne adiectiue , and can not stand by it selffe . Do you think it to be a doltishe cauillation , to holde that we may well doubt by reason of oure vnrighteousnes ? why then ? think you hym to be a foole , Matth. 11. then whome Christ wytnesseth none greater to haue bene borne of a woman , who saythe : Matth. 3. Bring forthe worthie frutes of repentaunce ? Make you Paule also but a fole , Act. 26. who preached to the Gentiles , that they sholde do penaunce , & be conuerted to God , practisyng worthye workes of repentaunce ? Who also writing to the Corinthians , concerning the sacrament of oure Lorde hys supper , saythe : Who so euer shall eate this breade , & drink this cupp of oure Lorde vnworthily , shall be gyltie of the body & blode of our Lorde . 1. Cor. 12. For who so eateth or drincketh it vnworthily , eateth and drinketh his owne damnation . Lo Paule and Ihon do require of vs worthye workes of repentaunce , & yet wyll not you haue vs carefull for our worthynes ? But you rather be to be accompted not onlye witles , but also wycked , which dare presume to reproue the holy Ghoste of folye speakyng by hys chosen vessells , because he demaundeth worthye workes of them which be penitent , and because he forbyddeth them to receaue the Sacrament vnworthily . You say truthe , that therefore the Sone of God is assygned a Mediator because we were vnworthye : but I pray you to that end , that we sholde contynue styll vnworthy ? no I assure you : but that of vnworthy wretches , he might make vs worthy , Colos. 1. as S. Paule wryteth , to be partakers of the inheritaunce of Sayntes . For onles he had bene made oure Mediator , onles he had gyuen hymselffe a redemption for vs , which were vnworthye , althoughe we shoulde haue done all the good in the worlde , thoughe we sholde haue suffred all cruell tormentes , thoughe we had offred oure body so that it had burned , yet could we neuer haue brought forthe worthye workes of repentaunce . Therefore we must yelde worthy frutes of repentaunce , if we desyre to haue oure synnes forgyuen , and come in fauor with God : the which workes we neither can , neither ought to warrant oure selues that we haue , for he only can iudge of that , who is the knower of all hartes . But nowe , if we shall do that ( which he must iudge of , & not we oure selues ) then oure heauenly father for his son his sake which suffred for vs , rose agayne from deathe , prayeth for vs , & dwelleth in vs , not so much clothing vs , as recompensing with his owne righteousnes , that which is wantyng in oure ryghteousnes gyuen to vs by hym , them ( I say ) our heauenly father wyll be mercifull to this lumpe not nowe vnworthy , & all defyled with filthynes . God forbydd that euer any suche wyckednes shold synck in to godly mennes hartes , that we shold think so vnworthily of the death & passion of Christ , as though he were not able to make vs worthy to be partakers of the inheritaunce of sayntes in light , that we might be counted worthy of that worlde to come : as though it passed his poure to washe away the filthines of the daughters of Sion , Luc. 20. Esa. 4. of whome the scriptures beare wytnesse , that he hath washed vs from oure synnes in his blode . & agayne : Apoca. 1. Ioan. 1. Hebre. 9. The blood of Iesu Christ purgeth vs from all syn . And in an other place , The blode of Christ shal clense oure consciences . And agayne , The blode of Christ shall clense oure consciences from deade worckes , we wyll not derogate so muche from Christ his blode , that we wyll deny hym to haue bene able to washe away oure filthynes : besyde this , howe shall God haue a dwellyng place in vs , if we be full of filthynes ? seing it is written , Sapi. 1. wysdome shall not entre in to a malitiouse minde nether shall dwell in a body subiect to syn ? what partnershipp is there betwene ryghteousnes and iniquitie : what felowshipp is there betwene lyght & darknes ? what atonement betwene Christ and Belial . Therfore , God wil not dwel in the lumpe of syn , nether wyll he be mercyfull to it if it be ful of filthynes . But he will make his abidyng in them , he wyll shewe hys mercye to them , 1. Cor. 7. which in tyme past haue bene greatly defyled , but after they were once conuerted to God , haue brought forthe worthy workes of repentaunce , beyng washed so whyte by the benifyte of Christ hys blode , that afterward the saying of sainte Paule may be verified of them : And suche ones haue you bene in tyme paste , but nowe be you clensed , nowe be you sanctified , nowe be you iustified in the name of oure Lorde Iesu Christ . And because we knowe not surely , whether we haue done worthie workes of repentaunce , whether that oure synnes be forgyuen vs , and whether we be in God his fauoure , or the withoute peraduenture we shall posses the kyngdome of heauen , those wordes bearyng wytnes which you alleadge to make youre parte good : Rom. 8. no damnation is appoynted to them which be in Christ Iesu , which walcke not according to the fleshe . For althoughe we doubt not but that we be made one body with Christ , Gal. 3. so sone as we haue put on Christ , being baptized in hym throughe faythe , and the Sacrament of faythe , yet do we doubt whether we shall continue still in hym : and those wordes afore sayde doe smyte greate feare in to vs , they which walcke not according to the fleshe : because oure conscience not only beareth vs wytnesse that we haue often walked according to the fleshe , but also at the very same tyme when we seme to our selues to be conuerted , we can not certaynely say , that no relikes of syn do remayne in vs . But this certaynly we reade : Rom. 8. They which walke in the fleshe , can not please God .

These men wyll demaund this question agayne of me : what then ? The fourthe obiection of heretykes for theyr speciall fayth . do you councell vs to despeare ? God forbydd . But as I deny constantly , that any man is bound to beleue certaynely , that his synnes be forgyuen , so do I affyrme with no les stedfastnes , that euery faythefull man doing his indeuoure as muche as in hym lyeth , ought of dutie in this lyfe with a strong & sure hope to looke for the forgyuenes of synnes , and in the worlde to come lyfe euerlasting . But this hope of oures , ought not to be fastned vpon oure selues , but vpon God , whome when we do beholde , we be moste certayne , that he is faytfull bothe in his promises , and also in his threatninges . But when we loke vpon oure selues , it can not be but we must nedes tremble and quake consydering oure weaknes and fraylnes , thoughe we were gyltie of none other thyng . For seing we knowe the Lucifer the noblest Aungell in heauen did fall , that Salomon the wysest man that euer was , dyd commit folly , that the children of Israell God his most deare & chosen people were forsaken , and seing we vnderstand this also , that God oweth vs no more seruice continually to defend vs , to ayde vs with his grace , to saue , conduict vs in the way of euerlasting lyfe , then he dyd ether them afore rehersed , ether Iudas called to be an Apostle , ether Saul elected Kyng , ether Nicolas appointed to be Deacon , we can not be voyde of all feare : specially seyng God dothe warne vs by hys chosen vessel , Beare not thy selffe to bolde , but feare , Rom. 11. for seyng that God spared not the naturall braunches , happly nether wyll he spare the. Philip. 2. Seing by the same vessell he exhorteth vs , that with tremblyng & shakyng we worke oure owne saluation . seing also he pronounceth by an other , that man to be blessed which allway standeth in awe . Pro. 28. Yet for all that , this tremblyng muste not put vs cleane oute of comforte , but make vs more obedient to Christ , & styr vp oure hope toward hym , that euery one of vs may say with blessed Iob : Iob. 13. Althoughe he sholde kyll me , yet will I hope in hym . But if this seme to any man a straunge opinion , because I councell men not boldly to beleue , and to assure them selues , but wyll euery man to haue a sure & certayne hope , that in this worlde he shall obtayne remission of his synnes , and in the worlde to come lyfe euerlasting , let hym thus vnderstand my meaning : that we can beleue nothing well , and rightly ( I speake of the Catholyke belefe ) which may proue false , and be other wyse then we do beleue : but we may rightly hope for those thinges , which many tymes chaunce cleane contrary to oure hope . Therefore seyng it may be , that a man may stedfastly beleue & certaynelye beare hymselfe in hand that he is in the fauoure of God , and yet this his opinion may deceaue hym , we be rather commaunded to hope , then to beleue . For the cause of faythe consisteth in truthe reueled as it were of God . But the moste sufficient cause of hope , consisteth in possibilitie and lykelyhode of obtayning that thyng , which a man may hope for , by reason of God his commaundiment and promisse . Agayne , if you take & vnderstand fidem faythe , for fiducia truste or confidence , as these men some to vnderstand it , Caluin vpon the first of thō ca. 5 then fiducia , that is trust , excludeth all feare , and hope hathe feare to wayte vpon her , & to cary vp her trayne . Wherefore we be better commaunded to loke for the remission of oure synnes , with a certayne and sure hope , then with a certayne and sure faythe . Althoughe truly nether any man is forbydden to beleue , so that he be not alltogether careles , Caluin in his institutions cap. 5. and recheles . In this mynde Caluin hym selffe semeth to be , when he sayth : God doth commaund vs so to be certayne , that we cast not of all care . & agayne in an other place : When we do teache , that fayth ought to be sure and certayne , we do imagine no suche fayth , as is deuyded farr from all doubt : nether any suche securitie , which is cut of from all care : but we say rather , that faythfull men haue continuall warr with theyre owne mistrust & doubtfullnes : so farr of is it , that we do lay any suche soft pillowes vnder theyre consciences , that they sholde fele no disquietnes of mynde at all . Agayne , notwithstandyng how greatly so euer they be trobled and vexed in conscience , we deny that they faynte or fayle from that truste , which we haue conceued of the mercie of God . The councel of Trent in the fyft session . 9 cap.

But I think it good here to recite , what the Fathers assembled at the generall councell of Trent , haue determined vpon this matter . These be theire wordes : Although it be necessary to beleue , that synnes nether be forgyuen , nether euer were released but frely by the mercye of God for Christ his sake , yet must not we saye , that he is quyted of hys synnes , which maketh hys boaste , & only leaueth on the certayne confidence of forgiuenes of hys synnes , seyng bothe of the heritykes , & also the scismatykes , this vayne & detestable confydence may be holden hereafter , and at this present day is mayntayned & preached moste ernestly , contrary to the faythe & doctryne of the Catholyke churche . Nether is this to be affirmed , that they which be truly iustified , ought withoute all doubt to make theire accompt that they be made perfect , and none other to be absolued from hys synnes , and to be iustified , but hym which certaynly doth beleue , that he his assoyled and made ryghteouse : and that this onlye faythe is cause of his absolution and iustification : as thoughe that he which dothe not beleue this , did doubt of God his promises , of the vertue of Christ his deathe & resurrection . For as no good man ought to doubt of God hys mercy , of Christ hys merytes , of the vertue and poure of the Sacramentes , so euery man whilest he consydereth hym selffe , weygheth hys owne weakenes and vnaptnes , may well feare that he is not in God his fauoure : Seing no man can knowe with suche certaynete of faythe as may not be deceaued , whether he haue obtayned the fauoure of God . The holy Fathers do not here exclude euery kynde of certaynte , An explication of the wordes of the Synode but the certaynete of that fayth only which can not be deceaued . With suche certaynte they deny that any man can knowe that he is in the fauoure of God . But that a man may knowe after a morall and probable certaynete , or by godly reuelation , as we veryly beleue that the blessed virgyn Mary , and the Apostles dyd , they make no controuersye at all .

Moreouer , the Fathers here do not commaund vs to doubt , as the aduersaries belye them , but they say that euery man when he loketh back to hym selffe , to hys owne fraylete and vnfytnes , may feare that he is not in God his fauoure , and yet for all that be neuer the farther of from God his fauoure , althoughe he be not voyde of all feare for his syn , which God hathe veryly forgyuen . I thought it good to speake more at large of this poynte , because in the laste synode I heard say , that certayne not vnderstanding the matter throuly , The article of Louaine . founde greate fault with the article of the Doctors of Louayne , whiche is as followeth : The faythe with the which any man doth stedfastlie beleue , and vndoubtedlie holde , that his synnes be forgiuen for Christ his sake , and that he shall possesse euerlasting lyfe , hathe no wytnesse or warrant of the scripture , but is cleane contrary to them . Althoughe we ought with certayne & sure hope , by meanes of the Sacrament of Baptisme and penaunce , loke for in this lyfe truly remission of synnes , & in the worlde to come lyfe euerlasting . Therfore in the defence of this article , I thought good to bring in these thinges by the way . Now wyll I come agayne to that poynte where I left .

The Anabaptistes more readie to suffer tormentes for theire faythe , then any other . Albeit the Anabaptistes be more mischeuouse then the Lutherans , or the Zuinglians , yet do these with no les audacitie then bothe they stedfastly beleue , and persuade them selues surely , that for Christ his sake theyre synnes be forgyuen them , that they be in hyghe fauoure with God , that they shall possesse the kyngdome of heauen . And this they do not only bragg of in wordes but also they declare in their dedes . For they be muche more redy , then ether the Lutherans or the Zuinglians to suffer death , to abyde most cruell punishementes for the mayntenaunce of theyre faythe . For they run to all kynde of horrible tormentes , with no lesse corage , then thei sholde go to feastes and bankettes : so yf any man thereof wolde gather an argument , ether of the truthe of there doctrin , ether of the certaynete of theire being in fauoure with God , he myght easyly be brought in to this mynde , that he sholde beleue , that there were none other sect , which had so true faythe , or were so sure of the fauoure of God . But true it is , which Saynt Paule faythe , 1. Cor. 13. Althoughe I shal gyue my body so that I burne , & haue not charitie , it dothe me no good . But he hathe not charitie , which deuydeth vnitie . Suche sayth Saynt Cyprian , Althoughe they were kylled for confessing the name of Christe yet can they not washe oute this spot with theire blode : Cyp. in his thyrd treatise of the simplicitie of prelates . the syn of discorde stayneth so depely , and is so vnable to be clensed that by very deathe it may not be purged . no Martyrdome is withoute the church He can not be a Martyr which is not in the churche , he can not attayne to the kyngdome of heauen , which forsaketh her which shall reigne in the kyngdome of heauen . Christ gaue peace vnto vs , he commaunded vs to agree and to be all of one mynde : He charged vs to kepe the bondes of loue and charitie vncorrupted , and vnbroken . He can not offer vp hym selffe a Martyr , which hathe not heldefast brotherly charitie . Blessed are they , which suffer persecution , saythe Christ , Matth. 5. but he addeth , for righteousnes sake . Not the payne , but the cause maketh a Martyr . Therefore saythe Saint Augustin , they be true martyrs which suffer persecution for righteousnes sake , not they which be punished for iniquitie and wycked diuision of Christian vnitie . Oure Lorde him selff was crucified with theues , but as one passion dyd ioyne them , so diuersitie of cause dyd seperate them : the punishement of the wicked may be lyke , but the cause of Martyrs is vnlyke . And that is it which maketh Martyrs , not the punishment , as Saint Augustyne repetyng it often in diuerse places teacheth vs . Augustin . epist. 50. Wherefore it is to no purpose , that Caluin dothe so highely prayse him and his for this cause , Caluin craketh of the chearefullnes of his bretherne in suffring for theire faythe . and that in this respect he iudgeth them to be preferred before the Lutherans , because they be more prest and redy to suffer all kynde of punishment . For if so be , that as euery man is moste redy to suffer deathe for the faythe of his sect , so his faythe sholde be iudged moste perfect and moste sure , there shall be no faythe more certayne and true , then is the Anabaptistes , seyng there be none nowe , or haue bene before time for the space of these thowsand and to hundred yeares , who haue bene more cruelly punyshed , or that haue more stoutely , stedfastly , cherefully taken theire punishment , Anabaptistes theire folyshe hardines in S. Augustines tyme . yea or haue offred them selues of theire owne accorde to deathe , were it neuer so terrible & grenouse . Yea in Saint Augustyn his time , as he hym selffe sayth , there was a certaine monstrouse desire of deathe in them . For at what tyme the worshipping of Ydolles dyd as yet continue , Donatistes desyrouse to dye for their fayth he wryteth that greate thronges of Donatistes dyd come to the solemnities of the Paganes , that they myght be kylled of the Ydolatours . Also he sayth , that some there were which leaped among the harnessed souldioures , as they passed by , to the intent they myght be slayne of them : terribly threatning to wounde them , onles they were dispatched oute of theire lyues by them . Some tyme they did by violence compell the iudges to commaund the tormentors and the iusticers to kyll them , in so muche , that one is reported to haue mocked them in this sorte , that he commaunded them to be piniond and led away , as thoughe execution sholde haue bene done of them , that so he might escape theire fury with oute blodshedde , & harmeles : more ouer they made it but a may game to throwe them selues downe hedlong from ragged rockes , to drowne and to burne them selues . Anabaptistes folishe hardynes in S. Bernard his tyme . Nether was there suche folyshe hardy heretykes in Saint Augustine his tyme only . For foure hundred yeares agone , at what time S. Bernard lyued , there were Anabaptistes , which were no lesse prodigal to spend their lyfe , then were the Bonatistes , some ( saythe he ) dyd meruayle that they were led to theire deathe not only paciently but as it semed very frolyke and merye . False Martyrs s●outenes not to be maruayled at . But suche meruayled at them which consyder not well , what poure the dyuell hath , not only vpon the bodyes of men , but also vpon the hartes , in the which by the suffraunce of God , he once hathe gotten possession . Is it not a greater matter for a man to kyll hymselffe , then to suffer that wyllingly at an other man his handes ? Experience teacheth vs , that the dyuell hath bene so strong with many , that they haue drowned & hanged them selues . For example sake : Iudas hanged hym selffe no doubt by the suggestion of the dyuell . Yet for all that I think it a thing more to be wondered at , that he coulde put this in his hart to betray his master , then to hang him selffe .

The constancie of Martyrs is one thing , and the hardenes of hart of heretykes is an other thing . Therefore there is no lykelyhode betwene the stedfastnes of Martyrs , and the stubbornnes of these heretykes . Because godlynes in them , but hardnes of hart in these , doth worke contempt of deathe . Nether haue the Anabaptistes of oure tyme swarued from theyr predecessours , nether haue they bene lesse stoute and cherefull in sustayning all kynde of death in the behalffe of theyr faythe , Iustus Menius . as among other one Iustus Menius an eye wytnesse of this thing hathe left in wryting , in that booke in the which he confuteth theyr heresyes . So by and by euen at the beginning , the Anabaptistes heresye began to be very hott of spyryt , and after warde so often as it burned , the heate of it was nothing cooled or abated . But so was it not with the Sacramentaries , whose cheyfetayne & fyrst founder whereas one Berengariꝭ was , aboute fyue hundred yeares agone so farre of is it that his disciples dyd offer theyr lyfe with lyke cherefulnes to all kynde of hazard & aduenture , that we reade how theyr great Doctor hym selffe dyd twyse recant & forsweare his error . who not long after being taken with a deadly disease , lying on his deathe bed , at the poynte of deathe shewed him selffe to be meruaylously sory , that he had ledde so manye people in to so fowle an error : and the reporte is that he vttered these wordes depelye syghing : O my God to day shalt thou appeare to me ether to my saluation , as I hope throughe my repentaunce , or elles to my greuouse damnation , as I feare , for them whome I haue deceaued with my peruerse doctrine , whome I could not reclame bake agayne to the true way of thy Sacrament : as Ihon Gerson doth declare , wryting against Romantius de Rosa . They haue begone first of all in these oure dayes to bragg & boast of theyre Martyrs , whome notwithstanding bothe for theyr numbre & also for the commendation of theyr sufferaunce and pacience in punishment , the Anabaptistes of olde tyme haue excelled , and these of oure age do so farr surmount , that if they wold make a Martyrologe of theyre brethern , Yet M. Fox his Martyrologe is a great boke . they might make greater volumes then the Sacramentaries . It is to no purpose therfore , that Caluine bosteth of the certainete of his doctrine , bycause the truste of it maketh men to feare nether the terroure of deathe , nether the iudgement seate of God . It is not worthe a strawe , that he vaunteth him selffe of the persecutions which he suffreth , & that he calleth his flock sely sheape appoynted to the slaughter . For the Anabaptistes do speake more braggly , and do more stoutely all these thynges , & haue done it many yeares agone , before any man heard tell of the Sacramentaries . Reade who that lysteth the epistle of the Petilian , which saynt Augustyn confuteth , August . in the .2 . boke against the letters of Petilian . 19. 99. chap. he shall see , howe many complayntes he made for the persecution of his brethern : howe he calleth the Catholyke Prestes blody buchers , which made meanes to the Emperoures , Do not our Englyshe Protestantes so lykewyse ? to deale so cruelly with his innocent lambes , whome he glorieth to by and purchase heauen with theyr punishmentes and blodesheding : Let hym reade also the epistles of Gaudentius , against the which S. Augustyn wrytt two bookes , he shall fynde there , Aug. lib. 1. 5. chap. that he writeth how his disciples reioysed , that for the faythe of Christ they suffred the persecutors , that for the comfort of theyr congregation they abuse the saynges of Christ and of S. Paule : Blessed be they whiche suffer persecution . Matth. 5.3 . Tim. 3. They which wyll lyue Godlyly in Chryst Iesu , do suffer persecution .

But it is to be noted , Augustin . epist. 48. that Sainte Augustyne saythe : If it were allway laudable to suffer persecution , he wolde not adde , for rigteousnes . Agayne : Persecution some tyme necessarie . if it were alway blame worthy to do persecution , it sholde not be wrytten in the holy scriptures , A slaunderer of his neighboure priuily , hym dyd I persecute . Therefore , sometyme he that dothe suffer it is vnrighteouse , and he which dothe practise it is righteouse . But with oute doubt , the euell men haue allway persecuted the good , and the good haue persecuted the euell men . They , hurtyng by doyng of iniury , these seking amendement by disciplyne . They outeragiously , these discretely : they gyuing place to their malitiouse affection , these applying them selues wholy to charitie . For he which murdreth , careth not howe he teareth : but he which healeth taketh aduysement howe he launseth : for he cutteth the whole and sownde partes , but this cutteth the rotting and feastring partes . The wycked men kylled the Prophetes , and the Prophetes kylled the wycked men : the Iues scourged Christ , and Christ scourged the Iues. Men gaue vp the Apostles to mans poure and authoritie , and the Apostles gaue men vp to the poure and thraldome of the dyuell . In all these doinges what is to be marked , Martyrs be made not by lykenes of punishement but of cause . but which of them dyd striue for the truthe , which of them for iniquitie , which of them mynded to hurt and auoy , which of them purposed to amend and redresse . Therefore not the lykenes af punishment maketh Martyrs : for an heynouse offender may haue lyke punishment to a martyr , but yet an vnlyke cause : Three hanged on the crosse , one a Sauioure , the second to be saued , the laste to be damned . Therefore who so departeth from the church to heretykes and Scismatykes , allthoughe afterwarde he be kylled for the name of Christ , beyng oute of the boundes of the churche , and deuided from charitie , he can not , saythe S. Cyprian , Cyprian in his .4 . boke & .2 . epist. be crowned when he dyeth : They can not remayne with God , which wolde not lyue agreably in the churche of God . Althoughe they be throwen in to the fyar and brent , Cyp. of the simplicitye of prelates . thoughe thei be torne in peaces with wilde beastes , that shall be no crowne of faythe , but a punishement of infidelitie . That shal be no honorable end of religiouse vertue , but a destruction for desperation . Suche an one may be kylled , but he can not be crouned . Therefore they haue no ryght to chalendge vnto them the glory of Martyrs , which be so far from the cause and quarrell of Martyrs , which haue not doubted to suffer deathe for dyuelishe diuision : So then nowe you haue three Gospelles , and them greatly disagreing among them selues . Yf you beholde their cherefullnes in suffring persecutions , the Anabaptistes run farr before all other heretykes . If you will haue regarde to the number , it is lyke that in multitude they wolde swarme aboue al other , if they were not greuously plaged , & cut of with the knyfe of persecution . Yf you haue an eye to the outewarde appearaunce of godlynes , bothe the Lutherans and the Zuinglians muste nedes graunte , that they farr passe them . Yf you wyll be moued with the boasting of the worde of God , these be no lesse bolde than Caluin to preache , that theire doctrin must stand aloft aboue all the glory of the worlde , must stand inuincible aboue al poure , because it is not theyre worde , but the worde of the lyuing God . Nether do they crye with lesse lowdenes then Luther ,

Anabaptistes not able otherwyse to be ouercomed but by the authoritie of the churche .

the fourth sect which Suencfeld raysed .

that with theire doctryn which is the worde of God , they shall iudge the Aungelles . And surely howe many so euer haue wrytten agaynst this heresie , whether they were Catholykes or Heretykes , they were able to ouerthrowe it not so muche by the testimony of the scriptures , as by the autoritie of the Churche .

Do you think peraduenture , that we be nowe at an end of these Gospelles ? Nay , we be yet very farr from the end . For Suenckfeldius hathe broched a fourthe gospell , agaynste whome I haue sene fyue bookes wrytten in the Germane tounge , in that which one Flaccus brauleth & scoldeth with hym . When he sawe the Lutherans , the Sacramentaries , the Anabaptistes , and al the heretykes , not of oure tyme only , but also in tyme past , to establyshe theyre errours by the Scriptures , the which is so certayne & sure , that the heade carpenter of all heresies in oure tyme Martyn Luther could not deny it , Luther in that boke which he intytuled : that these wordes of Christ do as yet stand inuincible in so muche that he saythe , that the Canonicall Scripture hath at laste gotten thys name , that it is called the boke of heretykes , because all heresies take theire beginning of it , because all heretykes do fly to the scripture for succoure : therfore when Suenckfeldius had perceaued this , and had peraduenture readen it in Luthers bokes , he hym selffe deuysed a newe heresie , and leauing to the ayde & helpe of the scripture , ment aboute to take away all autoritie from the scripture . For this talke he was wont to haue among his Disciples . It behoueth not a man to be coning in the lawe or in the Scripture , but to be taught and instructed of God .

Althoughe thou reade ouer the Byble a thousand tymes , yet for all that shalt thou proue only skylfull in the Scripture , but yet neuer learned of God . The labour is but loste which is bestowed on the scripture , for the scripture is but a creature . It is not mete that a Christian man shold be addicted to muche to a creature . We must gyue eare to God : we must loke to heare his voyce from heauen , that it may teache vs . Blessed is the man , saythe Dauid , whome thou shalt teache O Lorde . Psal. 43. He teacheth vs nowe a dayes , as well as he taught the prophetes and the Patriarches by visions . We must gyue hede to dreames , for by them God speaketh vnto vs . the voyce of God dothe teache vs a ryght , the scripture is not the worde of God , but only a deade letter , & to be rekoned among other creatures . Thinck not thy selffe to be learned oute of the scriptures , you must loke for the oute of heauen , not oute of bokes . The holy goste descendeth downe from heauen with oute any meane , not by the outewarde hearing , and preaching by the mouthe , ether reading of the scriptures . Althoughe that one Thomas Muncerus semeth to be the fyrst Author of visions , dreames , and reuelations , who also was the fyrst which shronck from Luthers sect , as Philippus sheweth in that story which he dyd wryte of hym , so that Luther was worthye of no lesse condemnation for stretching mennes consciences as it were vpon tentre hokes , then the Pope was for bindyng them in . Yet among those errours which Philipp layeth to his charge , Philipp . in his history of Muncer . he rekoneth vp only these , that he prescribed these wayes and rules of enbrasing Christian godlynes : Fyrst that men sholde refrayne from manifest crimes , as adulteries , murders , and blasphemies : then that they sholde chasten theire bodies with fastinges , vyle apparel , speakyng lyttell , loking sowrely , wearing a long bearde : then that they sholde go in to secrete places , and that they sholde often think vpon God : what God is , whether he haue any care of vs , whether our fayth be true : and that also they sholde requyre signes of God , by the which he sholde shew vs , that he is carefull for vs , and that oure faythe is ryght . That they sholde put no confidence in the wrytten worde of God . And that they sholde persuade themselues verilye , dreames to be the moste certayne tokens , that they haue receaued the holy ghoste . The same Muncerus dyd say , that he had commaundiment to chaunge all secular gouernement . Wherefore when he was at Alstete , he made a boke , in the which he wrote the names of all them which had conspyred with hym , to punishe all Princes which were not so Christian lyke as they ought to be , & to institute a Christian Magistrate . These be the thinges , which Philip ascribeth vnto Muncerus . As concernyng Suenckfeldius , whome in despyte he nameth Stenckfeldius , Philip. concerning Stencfeld . the same man in the preface of hys commentaries , which he set furthe the laste yeare vpon the Epistle of Saynt Paule to the Romanes , wryteth the Stencfeldius hath a hundred handes , that he hathe soldyoures euery where , which in his name do not onlye scatter libelles , but also moue seditions , boste of diuyne inspirations , leade men from the publyke ministerye , from reading , and from thinking of teaching . And nowe also in certayne papers set oute agaynst me in the name of Stenckfeldius , is repeted that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a pleasaunt song to madd men , that God dothe not make men partakers of him by any helpe of wrytten doctryne , but withoute all outewarde meanes . Nether Philipp only , but also Caluine , and diuerse others , do seme to make Suenckfeldius to be the author of these thinges . For allthoughe before hym there were heauenly Prophetes , against whome Luther hathe wrytten two indifferent greate volumes , of whome Thomas Muncerus is beleued to haue bene captayne and ring leader , yet they dyd not so openly fray men from the publyke ministre of the worde , & from reading the scriptures , as Suenckfeldiꝭ with his companions do nowe a dayes : which be not ashamed to drawe this place of S. Paule to the mayntenaunce of theire madnes , 1. Cor. 13. where he compareth the knowledge of this present lyfe , which is by the worde , what scriptures Stēckfeld . stayeth his sect vpon . with the perfect and reueled knowledge , which shall be in the lyffe to come . These they wrest to this lyfe , ascribyng that which is vnperfect to the holy scripture , that which is perfect to the reuelations of the spyrit , to which reuelations so sone as we haue attayned , that which is vnperfect , that is to say , the preaching & vse of the scripture , they lyke dreaming doctours do think ougt to be cleane abolished . To this purpose they strech that place of S. Peter on the laste , althoughe in very dede it is contrary to this theire inspiration , where he warneth vs to gyue hede to propheticall speache , 2. Pet. 1. as to a bright burning candell in a darke place , tyll suche tyme as the daye starr doth ryse in oure hartes . They take the illusions of Sathan , for the lightning of the holy Ghoste , and for the morning starre : which so sone as it is rysen , then is there no more nede of the candell of propheticall speakyng . They alleadge also those scriptures , which Luther also vouched for the confirmation of his erroure in his boke of abrogating the Masse . Heb. 8. Hier. 31. No man shall teache his neighboure , or his brother , Iacob . 3. saying : Knowe oure Lorde . For all shall knowe me from the leaste to the moste of them . Matth. 23 There shall not be many masters among you , for you haue one Master in heauen . 1. Ioan. 2. You neade not that any man sholde teache you , his anoynting teacheth you . Therefore they commaund men to run to this Master for succoure , that they may be taught of hym , not of the deade scripture , or of men .

Suencfelde fynished that Ghospell which Sathan began by Luther . Behold most godly Prince , to what issue they haue brought the matter . After that by the example of Luther euery man toke it to be lawfull for hym to go from the assent and consent of the whole Churche , and to expounde the scriptures after hys owne brayne , that what so euer he imagined , sholde be receaued as the worde of God , it cam to this poynte at the laste , that by the autoritie of the scriptures , they went aboute to make the scriptures of no autoritye , and men were thaught to gyue more credit to dreames and reuelations , then to the scriptures . Luther toke away outewarde prestehode and the sacrament thereto belongyng : when Suenckfeldius perceaued , that he did this not only withoute controlement , but also that his doing was allowed and approued of many , he lykewise toke away the externall minystery of the worde , by the same authoritie that Luther toke away the sacrifice . For why shold Luthers authoritie be stronger then Suenckfeldius his , seyng this man hath mo scriptures on his syde then he ? For no scripture hath gyuen contrary commaundiment that mo shold offer sacrifice , but that there shold be mo maysters then one , it hathe openly bene forbydden in mo places then one . For seing we haue one Mayster in heauen , his honoure semeth to be defaced , his dignitie semeth to be diminished , if any other be herd besyde hym : as who wold saye that he is not fyt inoughe to teache vs , & as thoughe there were such lack of abilitie in hym , that he coulde not performe so muche withoute the help and ministery of man . So nowe the Ghospell which Sathan hathe begone by Luther , he hath fynished by Suenckfeldiꝭ , that after prestehod is taken away , after the sacrifice is dispatched , after that all holy thinges be brought in to vtter contempt , we may see also the outewarde ministery of the worde to be taken from vs : the Canonicall scriptures to be so stryped of all theyre dignitie , that we be charged not to beleue them : that the scripture is not the worde of God , but only a deade letter , which is to be reputed among other creatures , to the which to be wedded to muche , is not the parte of a Christian man . Nether is this Suenckfeldius an oute cast or rascal . For Philipp saythe , he is an hundred handed captayne , that he hathe souldiours in euerye place , which in his name do not onlye spred libelles abroade , but also stirr vp seditions . This pestilent heresye of Suenckfeldius , rageth not onlye ouer all Germany , but also ouer all Heluetia : & there is an huge number of them which boaste themselues that they haue this inspiration , so that in many greate Cities by hearesay , Mo Suenckfeldians , them Lutherans or Zuinglians . you may fynde of the common sorte mo Suenckfeldians , then ether Lutherans or Zuinglians . To say the truthe , I knowe not the man , nether haue I sene his bokes : but when I went on youre Maiesties Embassage to the moste Christian Emperoure and very Catholyke King Charles the fyft , of certayne graue persones , & such as were worthy of al credyt I heard the contrary of that to be affirmed of Suenckfeldius , whiche Erasmus Roterodamꝭ once dyd wryte of them , whiche falsely vaunt them selues to be Euangelicall men , Suenckfeldians meruailouse holy to se to . that he knewe none of them , which ioyned them selues to their company , and congregation , but he proued much wurse then he was before : but how many so euer embrased Suenckfeldiꝭ doctrine , it was tolde me that they were sodenly chaunged , as thoughe they had bene inspyred by the holy Ghost , that they dyd put of olde Adam and put on new Christ , that afterwarde they walked no more after the flesh , but after the spyrit , so that al men myght see that they had crucified theyr fleshe with theyr synnes and concupiscences . Here many we see , how Sathan many tymes iuggleth him selff in to an Aungell of lyght , that by a coloure of holynes , he may deceaue the simple people . Euen as fowlers do set certayne intising baytes , to the intent they may take the byrdes with shewing them deyntie and lykersom meates ,

Holynes of heretykes , is the diuell his pytfall to catche soules .

Origenes .

so is there a certayne holynes of the dyuell , that is a trap or pytfall of man his soule , by the which he may with a more subtyll sleyght inuegle & snare men with false and forged wordes . Euen as Origenes expoundyng Ezechiel more at lardge doth declare . Suche pretensed holynes was to be sene in tyme past in the Psalbanes , Euchites , Anthropomorphites , Ebionites , Tacians , and other heretykes of the same sorte : the lyke of the whiche is also to be sene in the Pycardes , and the Suenckfeldians , which is none other thing , as that moste learned man Origenes dothe saye , then a certayne trap priuily set and layde for man his sowle , by the deceate & crafty conueyaunce of the Dyuell .

A conclusion of the fourth new Gosballes . Now haue you foure Ghospells , but not according to Mathewe , Luke , and Ihon : but after Luther , Zuinglius , Muncerus , and Swenkfeldius . These be straunge names , but theire Ghospells be more straunge , which you may rather call Goosebelles , then Ghospells , for so muche as they haue brought in with them the matter of al mischefe not proceding from Christ , but from the dyuell the author and founder of them : for which cause , they chose rather to be called Ghospellers , then Christians , for that theyr conscience telleth them that they haue nothing to do with Christ , nor Christ with them . See I pray you , howe lyttel a sparcke , which so sone as it began to kyndle myght easily haue bene quenched , ( alas the day ) in to howe greate a fyar is it blowne : in how many places euen with the dust and all ( as the prouerb is ) hath it ouerturned al Christian godlynes ? do you suppose that I haue reckoned vp all the Ghospelles ? nay . There remayneth yet a rakehel rablement . For seing suffering syn vnpunished , is a great intysement to syn , when men perceaued , that they had no harme , which attempted such thinges , many stept forthe running as it were for the best game , which thinkyng skorne of old thinges , laboured to make all thinges a new , & by inuentyng some straunge kynde of doctryne might make theyr names neuer to be forgotten . But who is so good in Arithmetyke , that he is able to coumpt , or who is at suche leasure , that he is able to stand about declaring euery peculiar errour ? For so muche as it is both a greate busynes , and also not pertayning to this present purpose ? Wherefore I wyll stand no longer in recyting those three hundred at Apocella in Heluetia , which after seruice song to God , all the lightes being put oute , when they lyke brute beastes had defyled them selues , yet for all that ascended in to an hyghe hyll , from whence they persuaded them selues , that they sholde be caryed vp bothe body and soule . And of other conuenticles of which Erasmus speaketh , in the which the mothers of theire owne accorde dyd gyue theyre children to be kylled , Erasmus in his treatise of the amiable concorde of the churche . and with chearefull countenaunce dyd stand by , and looke on whylst the slaughter was done , beleuing verily that theire children so slayne sholde be numbred among the cheifest saintes in heauen . Then the which thinge what may be sayde more horrible ? Besyde this there is no cause , that I sholde speake muche of a certayne Preste taken in Suenia , A Preste in Suethen . which taught , that the Christian fayth was now almoste at an end : that seing the lawe of Moyses continued but a thowsand fyue hundred yeares , that lawe of Christ lykewyse sholde indure no longer : Husbandmen deceaued by an heretyke . wherefore the tyme was now at hand , that an other lawe , & an other faythe , sholde be gyuen to men . And of an other not farr from Wittenberdge , which tolde the husband men , that by such a certayne day , & by such an howre , domes day shold be . which the sely soules beleued so certaynely , that they left of all their husbandry , loking for that howre . And after they had loked long in vayne , they were in ieopardy to peryshe for hunger , because whereas they had sowed nothyng , there was nothing for them to reape . And of the thyrd Dauid , which in the towne called Embden , renued the heresy of the Saduces , where as he denyed bothe the resurrection of the fleshe , the latter iudgement , Aungelles , Dyuelles , Baptisme , Matrimony , Scriptures , the kyngdome of heauen . Lykewyse of that Apostata of Premonstre , who taught that there was no hell , Caluin holdeth that Christ did not descend in to hell . that Christ dyd not descend in to hell , ( which opinion Caluin holdeth in his Institutions , or Catechisme ) the holy Patriarches and Prophetes not to haue bene in hell . Yea that Christ hym selffe , because when he sayde , God , my God , why hast thou forsaken me ? semed to despere , & therfore was damned . Could any man speake any greater blasphemy ? Moreouer I wyll not voutsaffe to speake of them , which thinck it an horrible thing to call oure lady the mother of God , in whome the heresie of Nestorius , lately condemned in the councell of Ephesus , semeth to be renued . Nether wyll I make mencion of them , which ten tymes in the day worshipp the dyuell , and there of arre called demoniacalles . Besyde these there be spronge oute of Luthers scole , Ihon Campane , and among the Spaniardes , Myles Seruet , who wrote certayne bokes of the erroures aboute the Trinitie , very full of erroures and blasphemies . In the which they go aboute to set a newe glas vpon the olde cankred erroures of Arrius & Macedonius , and to disanull that faythe , which the fathers gathered in the Councell of Nece and Constantinople , haue prescribed vs . For they defend ernestly , that onlye God the father and none elles is to be worshipped and called vpon , because he only seeth oure hart , the which no creature can do . And it is a precept of the olde Lawe , that he sholde be kylled which worshippeth any other , but God alone . To the which God they say we haue none other intercessor , procurator , or mediator , besyde oure only Lorde Iesu Christ . What other thing ells semeth to be forbydden by these wordes , then the adoration and inuocation of the sone of God , and of the holy ghoste ?

Marke , I pray you , what great wyckednes dyd spryng oute of Luther his small beginninges . in to what a pickell they haue brought the worlde at laste ? Prestehode being taken away , the sacrifice ouerturned , the Sacramentes by all meanes troden vnder foote , many are so farre growne oute of grace , that they deny that there is any heauen , any hell , any Christ . Who wolde euer haue thought that of so small begynnynges , there shold haue proceded so many horrible blasphemies , which we haue comprehended in fewe wordes ?

But that is a trym saying : Principijs obsta , serò medicina paratur Cùm mala per long as inualuére moras . Seke phisick at first , t is to late at lengthe , When euelles by prolonging haue gotten theyr strengthe . If the disease had bene healed when it began fyrst , the Churche of God sholde not now be pintched with such panges . These pestilent poysons of Seruetus be scattred farr and neare . and I wolde to God , most noble Prince , that euen as other heresies , which I haue recited for the most parte , so this had not entred in to youre Kyngdome and dominions : the which whereas in dede it is more wycked then all the other , yet of all the heresies of oure tyme , there is not one which is more bolstred with scriptures then this is . For it cryeth all the day long nothing elles , but the scripture , scripture , Ghospell , Ghospell . And see , I pray you , what a confidence this man had in his owne conceyte . Although Caluin had written bookes agaynst his errour , yet durst he ventre to go to Geneua , and conferre with him face to face . Seruetus condemned and put to deathe by meanes of Caluin . At the lengthe after long and sharpe disputation , when he dyd stick styffly in his opinion , he was condemned to dye , which no doubt was done at the earnest sute and request of Caluine : who immediately dyd set furthe a boke , in which he declareth his doctrin , and describeth the whole matter as it was done , also he teacheth , Timmanus a Lutheran teacheth , that heretykes are to be punyshed . that it standeth with ryght and reason , that heritykes sholde be punished with the sworde . The lyke of the whiche a certayne Pastor of Breme named Timmanus , in his sum of sentences , which he gathered not only of the bokes of the auncient fathers which were of the christian confession , but also of them which were of the confession of Ausbourghe , where by playne wytnes of Luther , Philipp , Vrbanus Regius , Nicolaus Amsdorffuis , Vitus Theodorus , he sheweth that Caluin with all Sacramentaries , and Anabaptistes , & other heretikes , are rather to be confuted with the mace of the Magistrate , then with wrytinges & disputations . Notwithstanding in the meane season , he saythe nothing of him selffe and his bretherne , as though they were not in the same case . Seing what sentence the Lutherans gyue of the Sacramentaries , the same gyue the Sacramentaries of the Lutherans . For whereas Luther hereof gathereth an argument , that the doctryn of the Sacramentaries procedeth of the dyuell , because this sect euen at the first beginnyng dyd sprede in to many braunches , so farr disagreing on from an other , aboute the interpretation of these wordes , This is my body , he gathereth that reason mysely and truly , for it is most true that Gregorius Nazianzene wryteth : Nazianzen For what so euer is true , that is one : but what so euer is a lye , that is manyfolde and diuerse . Before whome also Athanasius : There is , Athan. in his epist. of the decree of Nicene Synode agaynst the Arrians heresie . saythe he , ( as oure fathers haue declared ) the argument of true discipline and teaching , where all confesse one thing , nether disagree among them selues one from an other , or from theyr auncetoures . But they which be not of this mynde , are rather to be called wicked wretches , then true teachers and doctoures . Certainelye the Ethnikes , for so much as they professe not all one thing , but ●arr among them selues , haue not true doctryn : but holy Christians contrarywyse be the preachers of syncere truthe , because they be all of one mynde , & be at no stryfe or debate among them selues : who althoughe they lyued in diuerse ages , yet for all that they mete at one marke , as it becometh the Prophetes of one God , and the interpretoures of one worde . Therefore this disagreing among them selues , is an infallible argument , that they be not styrred with the spyrite of God , The discorde of heretikes among them selues sheweth with what spyrit they be ledde . but of Sathan . But what nowe ? If the Sacramentaries also by the same reason do proue , that the Gospell which Luther boasteth that he brought to lyght , proceded from the Dyuell ? Because we may see no lesse variaunce betwene the Lutherans and the Zuinglians , & they truly , althoughe they interprete not the wordes of Christ after the same sorte , yet they agree all in this poynte , that they wyckedly deny the body and blood of Christ to be present in the sacrament . But it is a worlde to see , howe the Lutherans do byte and scratche one an other , not so much about the vnderstanding of any one place of Scripture , as aboute diuerse straunge opinions & articles .

But pleaseth it you to heare theyre dissentions & combates ? Surely I wyll not thynk muche to rehearse them , not intendyng to be curiouse in obseruyng the ordre of tymes , but that takyng my begynnyng of thynges of lesse weyght , I may procede to those matters , which be of greater importaunce . Two yeares after Luther departed this lyfe , when God in a manner gyuyng sentence oute of hys iudgement seate , openly condemned Luthers cause , by grauntyng a meruaylouse victory to the moste Chrystian Emperour Charles , A meruailouse victory of the Emperour . agaynst the fauourers & followers of Luthers faction , a great armye of whome he put to flyght , with a very small band , with oute strykyng one stroke , ayded & assisted with the help of God alone , and not long after accompaned with a small trayne , passing ouer the floode named Elue , In Laten Albis . by the guidyng of an Aungell , he vanquished farre greater hostes of them , and toke the cheifetayne of that faction prysoner . Therefore after this meruaylouse victory , in the which God hym selffe dyd fyght for the Emperour fyghtyng in hys quarell , Luthers sect was deuyded in to two sectes . For some became Interimistes , that is , Tyme takers : other Adiaphoristes , that is , Indifferent men , or Neuters . Moreouer there were .ij. The fyrst kynd of Interemistes . kyndes of Interimistes , one sort by the permission of the Emperoures Maiestie , which professed them selues Lutherans , in no other poynte , but that they wolde not agree , that lay men sholde be kept from receauing in bothe kyndes , or that maryed Prestes sholde put away there women .

As concerning all other orders & doctryne , they refused not to shewe them selues conformable to all other partes of Christendome . These the Emperour by consent of Act of parlement , thought good to wink at vntyll the generall Councell . But whereas the Decrees of whole Christendome can take no place , why shold the Act of one Realme or Empyre be there of any more force ? Therefore allthoughe Mauritius a Prince Elector , dyd shewe himselffe willing to obey the procedinges of the parlement , The deuines of Lips the second sorte of Interimistes . yet the Diuines of Lipsia durst take this muche vpon them , that they wolde correct as pleased them the parlement booke , and appoynte a farther day of conformation then the parlement had assigned . And as appartayning to orders & ceremonies , they dyd not greatly stryue with the Christians , but yet they laboured to retayne & vpholde mo poyntes of Luthers doctrine , then the parlement booke dyd permit . Wherefore they subscribed in this parlement boke , as being well contented to teache , that according to S. Paule , we be iustified by faythe , Luthers addition to S. Paule his wordes reiected . but yet reiectyng Luthers addition to S. Paules wordes , bi fayth only , because they thought it a cursed thing , to add any thing to the worde of God . And this the Church thought good to enbrace , rather then the contrary opinion of Luther , that workes were necessary to iustification , and that we sholde not put all oure ryghteousnes in the righteousnes of Christ alone . They graunted all the partes of penaunce , which the Church receaued : they agreed that there were seuen Sacramentes of the Churche , they restored the Masse which they had abolyshed , they bannished quyte all moste all the songes & ballettes , which Luther made in the Germaine tonge : also they shewed no cause , why they were not obedient to the iurisdiction of theire superintendentes . These be the thinges , which Flaccus Illyricus in a certayne exhortation , which he maketh to the churches of Misnia , wryteth to be contayned in the boke of the reformation of Lipsia . Moreouer the neuters of Wittenberge , The Adiaphoristes of wittenberge . although they semed not to disagree in opinion with the neuters of Lipsia , which thing Flaccus gesseth hereby , because they dyd not wryte agaynst theyr boke , yet because Luthers Ghospel began fyrst in theyr vniuersitie , they thought it treason to shrinck from it so sodenly , although many of theyr syde , and specially Philip Melancthon began to be werye of it . Wherefore thinkyng it as yet to be no conuenient tyme to chaunge that kynde of learning , which theyre Master had taught them , yet they thought good to take away certayne new orders , which he had brought in and to restore most of the olde orders , according to the forme prescribed in the parlement boke . They called these orders or cerimonies by a Greke name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Latten you may call them indifferentia , that is , thinges which of theyr owne nature be suche , what the Catholykes thynk of outward cerimonies and howe far the Adiaphorist●s do agree with them . Psal. 44. that it skylleth nothyng to soule healthe , whether one leaue them or receaue them . For we oure selues which be Catholykes do deny , that the cheyfe poyntes of Christian godlynes do rest in these thinges , whiche be done outewardly , seyng all the glorie of the Kynges daughter is inwardly . Chryst seeth inwardly , he loueth inwardly , he speaketh vnto vs inwardly , and he neither punisheth or rewardeth but those thynges , which be inwardly : but were Christ is truly worshipped inwardly , it can not be almoste , but that such a worshipping sholde vtter it selff , and appeare to mennes eyes , by certayne sygnes and tokens . And these outewarde cerimonies haue thys propertye , that where so euer they be obserued a lyke of all men , they be wytnesses of a certayne agreement and consent . Therfore in these thynges , the neuters of Mittenberdge thought good to consent to the Christians , that by them they myght gyue it oute to be vnderstanded , that they began a lyttell to inclyne from Luther to Christ , and that they myght put the world in hope , that in continuaunce of tyme it wolde come to passe , that reiecting Luthers learning , they wolde embrace the Christian & Catholyke doctrine . Flaccus had this in the wynde , Illiricus vexeth the Adiaphoristes . as one that hathe a very nice nose of his owne : therefore he resisted by all meanes , that there might be no chaunge or alteration . And when he sawe that he coulde not preuayle with warnyng , praying , and beseching , then he spared not to tayle and scolde sometyme darckly , sometyme plainely vpon his masters , and especially vpon Melancthon , complayning that they forsoke Christ his cause and quarrel . For he knewe none other Christ but hym which was borne at Eylzleube , Islebij . and feared nothing to call them hogges of the Epicures kynde , regarding not the truthe but theyr bely , as whose bely were theyr God . At the last , when he perceaued that nether by fayre nor soule meanes , he coulde fray them from theyr purpose , he gaue them all vp to the dyuell . Illiricus his sentence of excommunication vpon the Adiaphoristes . And whereas before he gaue them the name & tytle of Adiaphoristes , yet sytting as it were on his iudgement seate , he condemned them with this sentence . For so muche as I perceaue that they remayne in theyr inpenitencye , and agaynst theyr consciences further the Adiaphoricall constitutions , and not to refrayne to make wyndowes for the papacye to entre in , I gyue sentence , that all vnpenitent Adiaphoristes , shall be taken as Ethnikes & Publicanes : that is , that no Godly man ought to holde any familiarity , conuersation , or frendeship with them . And especially to suche , as being compelled by no ordre of lawe , shall do other wyse , I declare that they be infected with theyre leprosy , & so consequently I warrant them of God his heauye angre & displeasure .

You see , what authoritye Flaccus taketh vpon him , which feareth not to pronunce all the Vniuersitie of Wittenberge ( oute of the which came the same Martyn Luther , whome he maketh a God of ) accursed , & to forbyd all good men to haue any thing to do with the vniuersitie . The which his forbydding , as I wolde wyshe it to take place among all other godly people , so especially among them whiche be youre Maiestyes subiectes , then sholde we se in youre Realme lesse disquietnes . But , I pray you , what cause moueth hym to condemne these Adiaphoricall constitutions ? None other , but that he smelled that wyndowes were made to conueye in the Papacye , whiche sholde followe after them .

Alac for you Syr is it so greate a faulte to buylde windowes for the Pope his supremacie , Luther made windowes for sathanisme and not to make wyndowes for Sathanisme , that is Dyuellyshe doctryne to entre in ? which no man can deny that Luther made with these choppynges and chaungynges , enterprysed of hys owne heade and autoritie . For , whence came the Sacramentaries ? oute of what rote sprang the Anabaptistes ? howe began the Suenckfeldians ? where had we the Seruetians ? surely oute of nothing elles , but of these turnynges and tossynges , which Luther hathe begone . Hym may we thanck , that we be taught that Christ his body and blood is not in the sacrament , that children be forbydden to be baptized , that all autoritie is taken away from the Canonicall scripture , that some beleue , that there is nether heauen nor hell , that Chryst is denyed to be true God , and the Sone of God . Caluin hym selffe confesseth this , & Balthasar Pacimontanus graunteth the same , as I haue declared before , that they haue drawen theire doctrine oute of his bokes . Caluin writeth , that Luther taught the fyrst principles of true doctryn , Caluin his sentence vpon Luth. and shewed the way : But in the meane season he sayth , he was of an ouerthwart witte , which being entred in to the right way , so sone as he had tolde other men which way they sholde walcke , he hym selffe turneth a syde , and pitching his fote obstinately in one place , wold not remoue one inche farther . Therfore Caluine went beyonde those principles , and croked rewes ( I wolde a sayde Crosse rewes ) and began to be more fyne , and at all assayes better appoynted , and denyed Christ to be present in the Sacrament . Yet Baltasar lept on lyne lenghte farther , who as Caluin dyd , with the Sacrament of the altar , so he , althoughe not discentyng from Caluin , toke all vertue from the Sacrament of Baptisme , especially as touching the baptising of younge children . But for all this greate leape , yet Suenckfeldius oute reached it , for he bereaued the scriptures of all autoritie . at the lengthe , loke at what marke the Dyuell shotte at the beginnyng , the same marke his ministers Campanus and Seruetus dyd hytte at the laste in denying Christ to be very God , and the sone of God : and in so doyng finished that Gospell , whose foundation Luther dyd laye . So it cam to passe , that when Luther had pearsed those bankes which were cast vpp to kepe oute the rage of the floodes , the mayne streames of the waters dyd beate downe the bankes , ouerflowed and drowned farr & neare the feldes , corne , and villages . Aristotle gaue a very wyse precept , Arist. Polit. 2. as you remember M. Flaceus , the which also befor hym his Master Plato dyd teache in the seuenth boke of his lawes , that chaunges of lawes , & ciuiles policies , are to be auoyded , and that it is better many tymes to wynk at the faultes of the lawe makers and Magistrates . Nether cometh there so muche profit many tymes , if one correct & chaunge , as there groweth losse and inconvenience , for that men do learne by lyttell & lyttell to disobey Magistrates . Therefore to chaunge old lawes for newe , shall be no thing elles , but all to gether to weaken the lawes , & to inure men to chaunge thinges of greater weyght and importaunce , when those thinges which shall appeare very tryfles , shall be causes of moste greate calamities and miseries . The which thing , experience hath taught in the chaunges begone of Luther , what wyndowes are made for this Sathanisme , whiche nowe we see in Germany . Therfore it behoued hym fyrst , to haue complayned on them , & manfullye to haue withstode them . A defence of Melancthon against Illiricus . And there was no cause , M. Flaccus , why vnmyndefull of youre dutie , you sholde so dispytefully and slaunderously intreate youre Master , who had deserued so well at youre handes , because he , when he sawe it neadefull , dyd all hys indeuoure to bryng order & disciplyne in to the churche , bothe which thinges Luther had taken away , to the intent that men might retyre againe to that perfect pathe , from the which they had erred and gone a stray . This was a good meaning of a man not of the wurst sort , who neuer lyked the chaunges brought in by Luther . From whose tyranny that he was at laste delyuered , he semeth to reioyse , seyng wryting to Carlouitius he graunteth that he had bene his filthie bond slaue . And I can not but prayse youre stedfastnes in Religion ( most godly Prince ) that when diuerse were suetors to youre grace , that you wolde be content , The constauncie & godlynes of Kyng of Pole . that there sholde be an alteration in thinges ( as some men thought ) indifferent , you could be persuaded by no meanes to do it , least you myght seme to gyue a token of youre going backward from the Christian religion left vnto you of youre forefathers , and of youre bending forwarde to Sathanisme , which you see at this present floryshe in many places of Germany , and to begin to budd ( more is the pitie ) in diuerse partes of youre Realme . The thinges which were requested , may seme to some man to be of lesser importaunce , then that anye man sholde styck to graunte the takyng away of them : How peril louse it is , to swarne from olde religion in small matters . but put the case , there were no faute in cutting of those thinges , yet in cutting of a mans his owne selffe from all the rest of Christendome , is suche a greate trespasse , that al other synnes compared to it , seme but a more weyghing in balaunce with a myll poste . And this is the thing , which many seke for : for they desire diuision in men , and not in suche thinges , as they know well inoughe , pertayne nothing to soule healthe . This , Vergerius hym selffe confesseth in certayne brefe commentaries , By what degrees Sathanisme dyd infect all Germany . which he ( naughty man as he was ) dyd write vpon the Pope his Epistle to the kyng hys councelloures . Flaccus wryteth very well , that these deceaptes be all to gether lyke a wedge , which at the poynte is very thynne , and being dryuen in to the woode , maketh no greate cleft or ryft : but yet for al that thoughe the forepart of it be small , yet it maketh way for the thycker parte of the wedge , so that when that parte is entred in , necessarily the other partes shall followe , vntyll suche tyme as the wode be quite clouen . We see , howe Sathan hathe wrought these craftes in Germany . The first riuing parte of this wedge was the striuing aboute pardones . The second part was somewhat thicker , when the layetie had leaue to receaue vnder bothe kyndes , when it was graunted that Prestes might haue wyues . The middell part was the allowaunce of the confession of Augusta : The laste parte was this vniuersall sathanisme , of which I haue spoken before , with the which all Christendome is so clouen , that except God wyll loke vpon vs with the eyes of his mercye , it can not easyly be recouered with any remedie . Wherefore you dyd bothe wysely and godlyly ( o moste worthy Prince ) in that you haue taken hether to diligent hede to youre selffe and youre Realme of this tearyng wedge , of the which also here after you must so muche beware , howe muche the saffetie of youre selffe and youre countrie is deare vnto you .

Nowe then by Flaccus rekonyng , we haue three or .iiij. sectes of Lutherans . Other sectes of Lutherans . For he saythe , that the Interimistes or Tyme takers of Lipsiabe of two sortes , one patched & pesed of others : the second made of it selffe . There must be then .iij. Disorders of Interimistes , and one disorder of Adiaphoristes , all whose familiaritye , Flaccus hathe forbidden all godly Christians . The fourth sect is not aboute Adiaphorical or indifferent thinges , but concerning weyghtye & ernest matters . For there were certayne at Wittēberdge almost twenty yeares past , which as they were taught by Luther , dyd reiect that lawe of workes . Against whome he inueyed in many disputations , and called them in dispite Antinomos , Antinomi . that is , men contrary to lawe . The sixt sect is of the Confessionistes of Augusta , who not for wearing of a surplesse , Linea vestis . ( for whiche cause Flaccus styrred vp suche coles , the which he saythe was the first parte of the myserable wedge ) but aboute the cheife poynte of Christian religion , Luther in a boke intytuled : operetiones in Psalm . aboute that which Luther thinketh to be the head poynte of all Euangelical doctryne , on that which hangeth , as he sayth , the knowledge of hym selffe , the knowledge and glory of God : which he thinketh to be the opinion of free wyll , of the which he euer taught , Luther denyeth free will . that it only suffereth , and neuer dothe any thing , that it is a thing of a bare name , or ells a fayned matter in thinges , or a title withoute a thing , because it is in no man hys powre , to thinck either good or euell , but as Wycliff his article condemned at Constance teacheth , all thinges come to passe of necessitie . So it is no doubt ( sayth he ) this name free wyll , to haue come in to the churche from the Master thereof Sathan , to seduce men from the way of God in to theire owne wayes : & euell workes ( sayth he ) God worketh in the euell men . To which doctryn also Philipp Melancthon dyd subscribe in those common places which he dyd set oute at Wittenberdge , Melancthon how arrogantly he at the first denied free wyll . when he was but one & twenty yeares of age , not withoute a certayne youthely arrogancie in no wyse to be borne with all . For he durst take vpon hym to gyue hys censure vpon the holy Doctoures . Augustine , sayth he , and Bernard , dyd wryte of free wyll , & Augustine truly dyd recant diuerse tymes in his last bokes written agaynst the Pelagians , his opinion of free wyll . As for Bernard , often tyme he turneth the cat in the pan . The Greke Doctoures dyd wryte somthing of this matter , but oute of order . I , for so muche as I followe not the opinions of men , I wyll declare the whole matter moste simply and playnely , which bothe olde and newe wryters haue darkened , because they dyd so interprete the scriptures , as thoughe also they wolde satisfie the iudgement of man his reason . They thought that it was agaynst all polityke gouernement , to teache that a man dyd synn of necessitie : they thought it a cruell thing to fynde fault with man hys wyll , if it could not turne it selffe from synne to vertue .

Therefore they attributed more to man his strengthe then they ought to haue done , and they dyd meruaylously disagree among them selues , for so much as they dyd see that in euery place it was contrary to the iudgement of reason : and truly in this place , where as Christian doctrine disagreeth muche from Philosophy and man his reason , yet Philosophy by lyttell and lyttell crept in to Christian doctryne , and this wycked opinion of free wyll is receaued , the goodnes of Christ is darckned by oure prophane and carnall wysdome . The worde of free wyll is vsurped most contrary to the holy scripture , to the meaning and iudgement of the holy ghoste , with that which we see holy men haue bene often displeased . There is added also oute of Plato his philosophie this worde of reason , which is as pernitiouse and daungerouse as the other . For lyke as in these laste tymes we haue embrased Aristotle in steade of Christ , so euen immediatly after the fyrst begynnyng of the Churche , Christian doctryne was corrupted with Platos philosophye : so is it brought to passe , that there be no syncere & pure bokes in the Church , besyde the Canonicall scripture . All the commentaries , which learned men haue wrytten , smell of Philosophy . And with in a lyttel whyle after , dothe any man aske me , if there be any free wyll ? I aunswer , because all thinges whiche come to passe , do necessarilye come to passe according to the predestination of God , there is no libertie or freedome of oure wyl . What then you wyl say , is there in thinges ( that I may vse the Papistes wordes ) no casualtye ? no chaunce ? no fortune ? The scriptures teache vs , howe that all thinges come to passe necessarily . Eckius sayth , that Valla wolde knowe more then euer he had learned , because he confuted the scole mennes opinion of free wyll . And in the end , gathering a sum of all his saynges , he saythe : If you refer man his wyll to the predestination of God , there is no libertie ether in outeward or inward workes . But all thinges come to passe , according to the predestination of God . If you refer oure will to outewarde workes , to naturall iudgement , there semeth a certayne fredome : but if you refer oure wyll to the affections , there is no libertie euen by the iudgement of nature . At the last he concludeth : Thou seest , Reader , that I haue wrytten more playnely of free wyll , then ether Bernard , or any Scole men .

And in his annotations vpon S. Paule to the Romanes , expoundyng that place of Paule , according to the predestination of God , after that he hath confirmed , that there is no casualtye in thinges , nor libertye of wyll , he saythe thus at the lengthe : We teache , that God dothe not only suffer his creatures to worke , but that he him selffe properly dothe all thinges : that euen as they graunte the vocation of Paule to haue bene the proper worke of God , so let them graunt that all those be the proper workes of God , whether they be meanes , as eatyng and drinkyng , which be common to men and beastes : or whether they be euell , as the adultery of Dauid , the seueritye of Manlius in kylling his sonne : seing , it is euident , that God dothe all thinges not suffering , but potenter , as Saynte Augustyne his worde is , that is , mightely working , so that the traytery of Iudas is as well his proper worke , as the vocation of S. Paule . Thus hath Melancthon wrytten in those bokes , which he dyd sett oute being as yet but a younge man : Luther how much be estemed the wrytinges of Melancthon , notwithstandyng they were after chaunged and corrected . one of the which bokes , Luther wryting agaynst Erasmus of seruile wyll , saythe , is a boke neuer able to be confuted , worthie not only immortall fame , but also to be nombred among the Ecclesiasticall Canons : to the which ( saythe he ) when I compared thy boke , it semed so vyle and beggarlye , that I toke greate pitie of the. And making a preface to the other , he doubteth not to prefer it before the moste learned Commentaries of Thomas Aquinas . And that the Commentaries of Hierome and Origen , be but starke tryfles and fooles babells , if they be compared to his annotations . He is not farre from placing hym aboue Paule , but certaynely he giueth hym the chayre next to S. Paule . But Philipp him selffe often chaunging his mynde , hathe condemned bothe those bookes of erroures in many places , and specially in this poynte of free wyll . For he caused bothe of them to be afterwarde prynted , scraping oute many thinges , adding , chaunging , correcting , in so muche that the laste bokes were almost nothing lyke the fyrst . And in those common places which were printed in the yeare of oure Lorde .1536 . at Straesbrughe : in the yeare of our Lord .1538 . at Wittenberdge : in the yeare .1546 . at Lips : & in the yeare 1555. at Wittenberge : he openly hath recanted al those thinges , which he dyd wryte in those his fyrst bokes , of free wyl for thus he speaketh : Valla , and diuerse other take libertie from man his wyl , Melancth. confirmeth free wil in his later bokes . because al thinges be done after God his determination . He addeth in his common places printed in the yeare .46 . & .55 . This imagination sprong oute of the Stoikes disputations , bringeth them to this poynte , that they take away all casualtie of good and euell actions , yea of all motions in beastes and in the elementes . But I sayde before , that they must not bryng in these Stoicall opinions in to the Church of God , nether that fatall necessitie is to be defended in al thynges , but that we muste graunt some chaunce or casualtie . It was not of necessitie , that Alexander kylled Clytus , nether must we confound the disputation of God his determination with the question of free wyl . And agayne in his places printed the yeare .1536 . and .38 . or later . For so muche as in the nature of man there is left iudgement , and a certayne choyse of thinges , which be subiect to reason and sence , O Melancthen you had not bene a mete man to be deane of diuinity in Trinitie Colledge at this day in Cambridge . there is left also a choyse of outeward ciuile & polityke workes : wherfore the wyll of man can of her proper poure without renuing , do some externall workes of the Law . This is the fredome of wyll , which the Philosophers do well attribute to man . For Paule makyng a difference betwene the spirituall and carnal Iustice , graunteth that they which be not baptized , haue some choise , to refrayne the hand from murder , from rapyne , from theft . and this they call the ryghteousnes of the fleshe : but God commaundeth them which be not baptized to kepe this lawe : and in an other place afterwarde , this sentence of free wyll , hath no inconuenience in it , & it is the true meanyng both of other Ecclesiastical wryters and Synodes , & also of S. Augustyne hym selffe , nether dothe it bryng good myndes to desperation , nether dothe it discourage them from doyng theyre indeuoure , but it aduaunceth the helpe of the holy ghoste , and sharpneth the care and the diligence of oure wyll . I defye the dotyng dreames of the Maniches , which denyed that oure wyll dyd any thing at all , thoughe it were holpen of the holy ghoste , as thoughe there were no difference betwene a paynted poste and oure wyll . He wryteth also , that three causes of a good action do mete to gether , the worde of God , the holy ghost , and man his wyll , assenting and not resisting the worde of God . For it may resist , as Saule resisted of his owne accorde , but when the mynde obeyeth and yeldeth , then doth it not gyue place to mistrust , but by the helpe of the holy ghoste , it indeuoureth it selffe to consent : in this indeuouryng oure wyll standeth not by ydely lokyng on . And agayne with in a few wordes after : I haue sene many not of the Epicures sect , which when they were in heauynes for theire syn , disputed thus with themselues , howe sholde I hope that I am receaued agayne in to God hys fauoure , seing I perceaue not a nue lyght , & nue vertues to be powred in to me ? More ouer , if my free wyll dothe nothing at all , in the meane whyle tyll I fele that regeneration , which you speake of , to be wrought in me , I wyll gyue my selffe vp to desperation , and other synfull affections . This imagination of the Maniches , is an horrible lye , If this opinion of Melancthon be true , why was one not long agone expulsed out of Trinitie Colledge in Cambrige , and wrytten in the Regestre booke for a semipelagian ? and mennes myndes are to be dissuaded from this erroure , & to be taught that oure free wyll worketh and endeuoureth . Pharao , Saul , resisted God not compelled , but wyllingly & frely : nether was Dauid conuerted , as if so be a stone sholde be turned in to a figg : but free wyll dyd some thing in Dauid : when he heard the rebuke and the promisse , then willinglye and frely he confessed his syn , and his wyll dyd some thing , when he comforted hym selffe with these wordes : Oure Lorde hath taken away thy syn . And agayne a fewe wordes after : For so muche as God hys promisse is generall to all men , & in God be no contradictorye wylles , of necessitye there is some cause of diuersitie in vs , why Saul is reiected and Dauid accepted , that is as muche to saye , there muste nedes be some vnlyke action in bothe of them .

And in the chapter afore going , which is of the cause of syn & of casualtie , he sayth thus : This is a godly and a true saying , to be holden fast with bothe handes , or rather to be prynted in oure hart , the God is not a cause of syn , and that he wolde not haue syn committed , that he inforceth not oure wylles to syn , or that he approueth syn . But the causes of syn , be the wyll of the Dyuell , and the wyll of man , who myght abuse his wyll and turne hym selffe from God : whiche thinges he dothe there intreate vpon more at large .

Melancthon declareth playnelye that he had bene a Maniche . By the which , euery man may see howe Philip Melancthon recanteth what so euer he wrote of free wyll in his common places , condemning also with his owne , his Master Luthers opynion , as wycked , and agreing with the Manichees heresie : which thing he also dothe in mo wordes , in hys Epitome of morall Philosophy , which he dyd sette furthe at Straesbroughe in the yeare of oure Lorde . 1538. where he lykewyse rebuketh those busye braines , which styrr vp many stryffes aboute free wyll , & the folishe ymaginations of Valla , who taketh away all libertie from oure wyll , because God ruleth & gouerneth all thinges . More ouer in his later commentaries vpon the epistle of Saint Paule to the Romanes , he caused those thynges to be scraped oute which he wrote when he was one and twenty yeare olde , that euell workes were as wel the proper workes of God : as the adultery of Dauid , and that the trayterdome of Iudas , was as well the proper worke of God , as the vocation of Paule . Also expounding that place , God gaue them vp to the lustes of theire owne hartes . God ( saythe he ) nether willeth , nether alloweth , nether worketh syn . And because the same Philipp was the autor of the confession of Augusta , thys also forsoke Luthers opinion , concerning the article of free wyll , the which for all that he helde so styffly to the end of his lyffe , that he offred hym selffe rather to dye , then that he wold reuoke it . In the which what greate confidence he dyd put , he playnelye declared bothe in the beginning , as a lyttell before I haue shewed , and in the end , of that boke , which he dyd wryte agaynst Erasmꝭ . For allmoste at the end he thus speaketh vnto him : In this I highely commend you , that you olone aboue all other , haue sett vpon the matter it selffe , that is the cheife poynte and grounde of all oure controuersie : and that you haue not weried me with by questions of the papacie , pardones , purgatory , and suche other tryfles rather than causes , in the which other haue hetherto bayted and hunted me all in vayne . You therefore and none other haue espyed the pythe of the matter , and haue lept lustely at my throte . Therefore Philipp with his fellowes , which be of the confession of Augusta , durst sequester hym selffe from hys master Luther in openly disagreing from hym aboute that which is the cheife hinging of all matters in controuersye . In doing of which thyng , what dyd he ells , but condemne him of wyckednes and heresie ? The doctrine of Luth. is founded vpon the denying of free wille . And in very dede , the cheife fondation , on which the whole buylding of Luthers learnyng is stayed , is the opinion of free wil , which can not synck or fall downe , but euen at the same tyme all those thinges must decaye and come to ruine , whiche he dyd wryte especially of iustification , and of other thinges thereto belongyng . Caluin as yet defendeth the opinion of Luther in this behalffe , Pericope , a circumcision or paring of . and standeth styfflye in it .

And Brentius dothe seme not vtterly to disproue it in his fyrst pericope , which he dyd wryte agaynst the Reuerend learned man named Petrus a Soto . I haue sene also a booke of a certayne Frenshe man , in the which he sharpely handleth his M. Melancthon , for that he swarueth from his M. Luther in suche a weyghtye matter . In the which boke he also layeth to hys charge , that he croweth lyke one of Caluine his cockrells .

Nowe then we haue six heades of thys Lutheran monster , of the which the six is a heade in dede . For it concerneth the cheife ground of religion : and the seauenth heade is of no lesser importaunce , aboute the which what a tossing of bylldowe blades is there among the Lutherans ? Or for weering of a Prestes cap as our Protestantes do . For they stryue not for wearyng of a surples , but for that whiche Melancthon calleth the cheifest matter of Christian doctryne , and totall sum of the Ghospell , that is to wyt for the opinion of iustification . In his Apologie of the Augustane confession , and in his common places . Nether dothe he misse the marke muche , in that he dothe attribute so vnto it . Notwithstanding aboute this poynte , they be at greate variaunce and defiaunce among themselues . For whereas this controuersie in the Confession of Augusta was not playnely and clearely determined , one Andrewe Osiander thought it good for hym to ryfle the matter more neare the bothome : that which thing when he interprysed , makyng not Melancthon fyrst priuie to it , and others which were the cheifest Doctoures of the Confession of Augusta , Osiander ill handled of the Confessionistes they toke the matter so in the snuffe , that they were not farr from raysing an vpp rore . What faulte was not Osiander accused of ? what raylinges , and slaunders were not vttered against hym ? As he hym selffe wryteth , he was called Herityke , Antichrist , Iue , black dyuell , dragon , a mischeuouse & abominable man , the ennimie of Christ . This fable was also feyned of hym , that wheresoeuer he walked , two dyuelles followed hym in the lykenes of dogges , which for all that euery man coulde not see , and at what tyme he dyd drynck or eate with his scollers in his lower stue , Hypocausto , alias an hotte howse . where he was accustomed to studye , the dyuell was sene in his vpper stue sytting in his chayre wryting . And such other lyke tales . More ouer , this fame flewe about of him , that he shold affirme , that the deathe and passion of Christ , dyd nothing auayle vs : where as , to saye the truth , we fynde in his bokes that he thought otherwyse . To be shorte , they had hym in suche hatred , that not only he was accompted wycked , but they also which dyd heare his sermones , were excommunicated oute of theire companie , which thought them selues godly , yea they were not thought worthy of Christian man his buryall . A commission was sent to Wittenberg , that his doctrine might be tryed and examined : it was condemned by Melancthon , Pomeran , Forster , and other . Osiander his doctrin condemned at wittenberge , was allowed at wirtemberge of the Confessionistes . The same doctrine was sent to Wirtenberdge to be discussed , and it was confirmed & allowed by Brentius , and those of the same sect . Here you see , howe muche the iudgement of the Doctoures of Wittenberdge & Wirtenberdge dyd differ aboute one and the selffe same matter : notwithstandyng that there was but the difference of one letter betwene them , whereas Osiander also laboureth to proue playnely by alleadgeing certayne places oute of Luthers bokes , that Luther helde that which he had wrytten concerning iustification , that is , that the essentiall iustice of God dwelling in vs , and styrryng vs to doo well , is oure iustice . But agaynst that boke , which Philipp and his adherentes dye sette out agaynst hym , Osiander hym selffe dyd sett oute a contrary boke , in the which he sheweth a cause , why they dyd not allowe this his doctrine . Therefore he telleth , that at Wittenberdge none commenceth Doctour of diuinitye or M. of Arte , onles recityng the wordes of the othe , according to the forme prescribed vnto him , he sweare that he wyll holde faste , Al that take degree at wittenberge must swere to the confession of Augusta , and Melancthon his iudgement . and also defend the three Credees , that is , of the Apostles , of Nice , of Athanasius . And that if any thing happen , which is not fully determined in those three Credes , & the Confession of Augusta , they sholde conclude nothing vpon it , before first they conferred & asked councell of those Doctoures , which cleaue to that Confessyon . These Elders & Doctoures , for so much as they be Melancthon & his mates , if any thing cam in question , which was not wrytten in this Confession of Augusta , they which were sworne to the Confession , were bounde to holde nothing , but that which they allowed and approued . So that they were bounde by vertue of theyr othe , to receaue that they dyd allowe , allthoughe the contrary were founde in the Canonicall scriptures : for so muche as they toke theyre othe that they wolde continewe in the agreable consent of the Confession of Augusta , and not of the holy scripture . So that they sholde be gyltie of periurye if they wolde rather followe the scriptures . Osiander his verdict of the Confession of Ausburge . And who was he which penned this Confession , but Melancthon ? who had also the powre and autoritie to interprete and expounde it ?

Whereby it nowe followeth , that all they which were sworne to the Confession , Ioan a Lasko saythe , that this Confession is so honoured , that there be many of the best Lutherans which will saye that they had rather doubt of the doctrin of S. Paule hym selffe , then of the doctrine of the Confession of Augusta . were of necessitie constrayned to vnderstand the scripture , so as Philipp dyd vnderstand it , so that reiectyng the scripture , they were only bounde to those three Credes , and the doctrine of Melancthon . This good worde Osiander gaue Philip Melancthon . who also diligently forwarneth all fathers and mothers , that they take good aduisement howe they send theire children to Wittenberdge , there to procede Masters of Arte , or Doctoures of any facultie . For they be constrayned ( saythe he ) to forsweare the worde of God , and to sweare to Melancthons sayinges . For euery man sweareth ( sayth he ) that he wyll determine nothing with hymselffe of weightie matters touching faythe , but by the iudgement of the Elders of the Augustane Confession , allthoughe the scripture sayde the contrarie : the which who so euer wolde follow more willingly , sholde be gyltie of periurye . So there is ( sayth he ) a certayne close conspiracye among them , which hathe more respect to the wordes of men then of God , & therefore dothe much indamage the Christian common wealthe . Osiander his disdein against Melancthon . Melancthon his worde is of more credyt then the worde of God . I alleadged six and thirtie places of scripture , by the which I shewed , that God dwelled in his vs , yet was not I beleued . But so sone as Philip wrote but one littell scrole to the confirming of the same , by and by credit was gyuen vnto it . And with in a littell whyle after he saythe : there was a voyce of the Father heard from heauen , saying : This is my welbeloued , in whome I am well pleased , heare hym .

Here hym ( saythe he ) not Philip , not other men , whiche stopp thy mouthe , and wolde haue the say after theire councell , and not after the worde of God . Thus Osiander coulde not abyde , that men sholde rather be bounde to the Confession of Augusta , which was Philips worde , then to the worde of God . For so muche as he wolde haue men beleue , that to be the worde of God which he dyd teache , and not that which Philipp dyd teache , seing he toke himselffe to be as good in euery poynte as Philip : So that there was no cause , why hys saying sholde not as well be receaued for the worde of God , as Philip his saying . Especially seing Philip as in many other thinges , Tuentie opinions of the confessionistes concerning iustification . so in the docttyne of iustification was neuer stayde in one opinion . He sayth that there be twentie diuerse opinions of Melancthon concernyng this one artcle , and he reciteth fouretene sundrie opinions of his scollers , in that boke which he dyd wryte agaynst one Niericorar . For ( saythe he ) so sone as they spied one place of scripture , in the which there was any mention of Iustice , by & by of it , they made a newe Iustice . For an example , one did reade , Abraham beleued , & it was imputed to hym for ryghteousnes : by and by he gathered oute of this one place .ij. kyndes of righteousnes , one of this worde , beleued : so that he sayde , that faythe was oure Iustice , an other of the worde , was imputed , so that he sayde that God dyd impute his iustice to vs , to accoumpt vs iuste all thoughe we were not , and that this was oure ryghteousnes . An other dyd reade : we be iustified by his blood , strayght way he gathered , that the pretiouse blode of Christ is oure ryghteousnes . An other dyd reade : as by the disobedience of one , we were made manye synners : so by the obedience of one , many shall be made ryghteousne : by and by he taught that the obedience of Christ was oure ryghteousnes . An other did reade : he dyd ryse agayne for oure iustification : the Resurrection sayth he of Christ , is oure iustification . An other dyd reade , the holy ghost shall reproue the worlde for iustice , because I go to my father , he affirmed by and by , that the goyng of Christ to his father , is oure iustice . An other dyd reade : that we be made ryghteouse withoute desertes by the grace of God , he doubted not to holde that the grace and mercye of God , was oure iustice . An other did reade : to shewe his iustice for the remission of many synnes before committed . Forthewith he taught , that Remission of synnes was oure iustice . An other dyd reade : by his blue stripes we be made hole : he defended oute of hand , that the woundes of Christ was oure ryghteousnes . Nowe therefore he saythe , that he hathe rekoned vp nyne kyndes of iustifications , gathered oute of the scriptures , disagreing one from an other : and yet for all that he hathe not recited all . He reherseth afterward , what euery one deuised of hys owne heade . Some ( saythe he ) say , that ryghteousnes is the work of God , the whiche he worketh in Christ . Other , that God receaueth vs to euerlasting lyffe : other , that the meritte of Christ : other speake of an other certayne meane ryghteousnes , but they can not tell what it meaneth . So Osiander rehearseth fourtene opinions of iustification , & that which he hym selffe is Author of , is the fyftene . But accordyng to the rekoning which he maketh in hys confutation of the boke which Philip set oute agaynst hym , they shall be in all , one and twentie .

Now iudge you ( most excellent Kyng ) for so muche as they do so bycker among them selues , Howe perillouse a thing it is to beleue sectaries stryuyng about great matters . not aboute the moue shyne in the water ( as the common saying is ) but by theyr owne confession aboute the cheife article of Christian doctrine , which contayneth the whole sum of the Ghospell , iudge you , I say , what a perillouse thing it is to put any of these men in trust with oure soules which being start vp of late , do not only swarue from the chefe masters of theyr congregation , but also disagree in them selues : as we see howe many tymes Melancthon hath turned his cote in this one opinion of iustification . Luther sayth it is a sure argument , that the doctryn of the Sacramentaries proceded from the dyuel , because he tolde seauen or eyght sectes of them , and for because that euen in the begynnyng it was dispersed in to so manye heades . But we haue rekoned vp , not seauen , but twyse seauen sectes that of Lutherans , concerning one article of iustification which conteyneth the whole sum of the Ghospell . In all , there be foure tyme seauen sectes lackyng but one , contrarye one to the other aboute other matters . One Gespar Querchamer a lay man & Citezin of Hallis , Six & thirtye contrary opinions aboute receauing vnder bothe kyndes , or vnder one . gathered together six and thirtye contrary places vpon one only article , which is of the receauing vnder one or bothe kyndes , in the Sacrament of the Altar . If any man wyll add these six & thirtie opinions to the other seuen and twentye , there shal be in all three score & three . And yet howe many sectes be there , whiche we haue not rekoned : and wyl any man doubt , that the dyuell was the author of this doctryne ?

Take hede , moste Godly Prince , that you thinck not that these men striue for God his cause , or that they busye theyr braynes to further and enlarge the worde of God . There is nothing further oute of theyre thought : Glorie is the marke which sectaries shote at . but this is the marke the which moste of them pryck at , that they may aduaunce theyr owne glory , that they maye vtter to the rude people theyr worde in stede of the worde of God , they haue called theyr names ( sayth the prophet ) vpon yearthe . Psal. 48.

To this end they wrest all theyre wytte , the they may make all the world ring with theyr name , that it may be sayde , this is the confession of Melancthon , this of Brentius , this of Osiander : for I wyll now say nothing of the Zuinglians , whome they take to be as greate heritykes as the Anabaptistes , my talke is only of the Lutherans , whome they also iudge to be heritykes : no other verdicte do all other Christians gyue of them . Of them therefore speake I , that euen they , be they neuer so lapped in shepe skynnes , yet euery one of them hathe theyr hand on theyr halffe penye , not regarding the thinges appartayning to Iesu Christ : The confession of Augusta pleaseth not all the Lutherans . euery one of them hunteth after their owne honoure , and not after the glory of Christ . Wherefore euen they , allthoughe chekens hatched in one nest of Luther , yet all of them haue not one confession . For it is as cleare as the daye , that none receaued the confession of Augusta , but the churches of Saxonie . No , it was not receaued so muche as in the citie of Augusta , where it was fyrst presented to the Emperoure : for that citie semeth rather to weyghe more with the Zuinglians , The Citie Augusta hathe mo Suenckfel feldians the Lutherans . and it is sayde , that there be founde mo of the confession of Suenefelde then of the confession of Augusta . Whiche I think was a cause , ( that for so much as Philipp had wrytten an other confession more than six yeares agone to be presented to the councel of Trent ) thei gaue this tytle to the boke : Brentius maketh a new Confession . A confession of the churches of Saxonie . But Brentius althoughe he also wolde seme not to iarre from Luthers doctrine , yet wolde not he content hym selffe with that which was wrytten in the selffe same Towne , from whence Luthers Gospell did fyrst procede . But he dyd wryte a seuerall confession , not in his owne name , but in the name of his Prince , which he also propounded to the assemble of the Tridentine Councell . And this is worthie to be marked , that nether Grētius , nether Vrbanus Regius , nether Osiander , were sworne to the confession of Augusta . For they thought that it sholde disgrace them much , to followe any forme of fayth prescribed of Philip , seing euery one of them had this conceipt of hymselffe , that they had profyted more in the study of holy scripture , then Philip had done : & therefore eche of them thought hym selffe to be as able as he , to wryte a peculiar confession of his faythe . So these men , whylst euerye one of them was more carefull to blase abroade hys owne name , them to fynde oute and further the knowledg of the truthe , thei dissenting euery one not only from hym selffe , but also from their Master Luther , yea in substantiall poyntes of Christian religion , thought it lawfull for euery one of them , to forge a newe faythe , Petrus a Soto why he wrote against the Confession of Brent . and to deuise a confession by themselues . A certayne learned Spanyard named Petrꝭ a Soto , who neuer had learned any other then the Catholyke fayth , dyd well perceaue this , that Melancthon was autor of one confession , Brentius of an other : it gaue hym greate wonder , that eche of them held so diuerse confessions , for so much as both of them dyd confesse Luther to be theyr Master , thys semed a monstrouse thinge vnto hym . He wolde not haue maruayled halffe so much , if the Zuinglians had seuerally sette abroade theyre confession as they dyd aboue twentie yeares agone , at what tyme the Protestantes dyd exhibite the confession of theire faythe to the Emperoure . For ( as I haue saide before ) the Lutherans counte them heretikes , and they lyke wyse the Lutherans .

But when this was done of them , which made theire boaste , that they dyd profes the same Gospel , which Luther first inuented , that made hym stand almoste in a mase that they which were scollers all of one scole , dyd not consent in one confession of their faythe . And because , many men had this opinion of the duke of Wirtenberdge , vnder whose name Brentius dyd sette oute his confession , that he suarued not from the Christian & right ruled faythe , I meane from that faythe which we haue left to vs , from hand to hand of oure forefathers , as they haue receaued it of the Apostles , Petrus a Soto being bothe a godly man , and also bearyng an ernest zeale to Christian religion , dyd take it very heuily at the hart , that the Prince whome all men iudged to beare a singular goode wyll to the Catholyke faythe , sholde suffer hym selffe so to be seduced with the persuations of Brentius and his Brotherhode , that he wolde rather after a newe fashion gyue vp to the Concell a newe confession of his faythe , then to rest and settell hym selffe in the Catholyke faythe , which he had learned of his forefathers . Wherefore the aforesayde Petrus a Soto , coulde not refrayne hym selffe , but must nedes put in prynt the defence of his faythe , which not withstanding was not his owne alone , but also the faythe of the Catholyke churche . Petrus a Soto his order in writing . The which boke he prouyded so to be wrytten , that on the one syde , it contayned the confession of the Princes preachers : on the other syde , the confession of the Catholykes . On the one syde , he dyd set the doctryn of the duke : on the other syde , the Doctryn of the Catholyke faythe : on the one page , that autorities of Scripture seming to serue for them : on the other , many autorities fortifying his fayth : On the one parte , the testimonies of the auncient Doctors makyng for them , on the other parte , the wytnesses of the same doctoures weyghing with hym agaynst them .

The Prince of Wirtenberdge in the boke set oute by Brentius vnder his name , saith that he mynded to make all the worlde witnes of his ernest ●esyre in raysing vp and furtheryng the true and godly doctrine .

Petrus a Soto his admonicyon to the Prince of wirtenberdge . Petrus in his Scholies taking an aduauntage at these wordes , saythe : that doctrin was fyrst to haue bene agreed vpon , fyrst you sholde haue made youre rekoning , that the doctrine which you mynded to further and aduaunce , sholde be in euery poynte godly , especially now in these dayes , in the which euery man may see , that it is called in to question , whiche is the true and vncounterfeited doctrine . Knowe this for a certaynete , moste worthie Prince , that lyke as youre ministers do iudge , that doctrine to be wycked which the Catholykes embrace , so the Catholykes esteme , that doctrine which you endeuoure to promote and aduaunce : nether is there among them a lesser number of credible men , then among youres , so that at leaste , you do not put to youre helping hand to further true and godly doctryne , but ether wycked doctryne by the wytnes of the Catholykes , ether doubtfull & vncertayne , as your selff of necessitie must confesse . Therfore , were it not more wysdome for you , ether to leaue of this interpryse , or at the leaste , suspend youre iudgement , and humbly abyde tyll God dyd lyghten youre harte with the beames of his grace , and to obtayne that at God his handes with charitable workes , and deuoute prayers ? The wordes of the Prince , which he addeth immediatlye to the wordes before rehearsed oute of his boke , be these : For all be it , we be not ignorant , that there is a certayne difference betwene Ciuil and Ecclesiasticall offices : yet for so muche as the kingly Prophet dothe most wysely exhorte vs , saying : Psal. 2. Nowe you Kynges vnderstand , be you learned which be iudges of the yearth , serue our Lorde in trembling & feare : we ought not to despyse that heauenly voyce . &c. And Petrus taking aduauntage at these wordes also , saythe in this wyse : but fyrst you ought perfectly to haue knowen , what difference this was . It is very certayne , that a temporall Magistrate hath nothing to doo with discussing & definyng doubtes in matters of fayth : Ciuil and Ecclesiastical gouuernement be not all one . for this is the charge & dutie of Ecclesiastical Gouernoures . Polityke Princes ought to learne of them , to stand vnto theire determination , otherwyse thei haue cause to feare that which followeth the wordes before alleadged in the same place , lest oure Lorde be angry against them , & they peryshe from the right way : for these threatninges dothe God thunder against Princes which do not apprehend learning and knowledge . But what is more vndescrete and oute of order , then to followe doubtfull doctryne , to burden subiectes consciencies , with it , before the churche haue gyuen iudgement of it ? On the othersyde cleane contrarly after manye other matters , he dyd wright in this sorte : Nothing is more discretely to be ruled , then the zeale of acknowledging and vpholding the truthe : the which how muche the more ernest and hotte it is , Zeale in matters of reagion is to be wisely considered , what manner of Zele it is . the more it bryngeth a man in to greate perilles and daungers , as Paule wytnesseth : Who being in tyme past a curiouse and scrupulouse follower of the traditions of his forefathers , and afterward felyng the very fatherly correction of God , speaketh of others , which presently were as he him selff sometyme had bene : I beare them wytnes that they haue a zeale of God , but not accordyng to knowledge .

Galat. 1. Roma. 10. For thys cause he saythe , that he suffreth greate sorrowe , and continuall harte breake for them . Therefore a man muste fyrst knowe in what place God hathe appointed hym , and according to that he muste followe after , and not go before : he muste be drawen , and not drawe after hym the spirite and ordinaunce of God : Lest it be said vnto hym : come behynde me Sathan , thou act an offence vnto me : for thou vnderstandest not the thinges which be of God .

What worde is there here , which is not modestly , godlyly , truly , and Catholykely spoken ? Brentius falsely chargeth and raylet on vetrus a Soto . Yet Brentius wryngyng & wresting them to a wrong sence , made suche a styrr , as thoughe he wolde haue throwen the howse oute of the wyndowe , because the godly man durst presume to say vnto the Prince : Come by hinde me Sathan , whereas in very dede he sayde no suche worde to the Prince , but only gently admonyshed hym , that euery man sholde consyder , in what roume God hathe placed hym , lest that if he presume to run before , and not to followe after the Spirit of God , it may be sayde vnto hym , come behynde me Sathan . But marke I pray you , the lack of discretion which was in Brentiꝭ : he which dyd wryte ( saythe he ) this assertion of the Catholyke faythe , agaynste the syngular confession of Brentius , his Christian name is Petrus , but his surname is a Soto . Whether that be the name of the place , where he was borne , or of the race where of he cam , I am not able to saye . But see , shall I say , how vnshamefast or how wycked a rayler and rybalde Brentius is . He thinketh scorne to call him by his surname a Soto , but in despite he nyck nameth hym Asotus . In Greke they be called Asoti , Petrus a Soto his prayse . which the Latynes call decoctores , that is , spend thryftes , men past grace , vndone with ryot and reuel , which haue brought all theyr brauerye to the beggars bagg . But what manner a man dyd Brentius slaunder , when agaynste all ryght & conscience he dyd call hym Asotus ? Surely a man as Godly as euer sucked a womans breste in oure dayes , whiche not onlye in wordes , but also in dede hathe long synce forsaken the worlde , and that he myght haue more leasure to leade his lyfe in god lynes , following the rule of Saynte Dominick , became one of his order many yeares agone , applying hym selffe to no other thing , then to the studie of holy scripture . Whose doctrine and lyffe very vertuously and purely ledd , was so much spoken of of all men , that before all other the moste Christian Emperour Charles the fift dyd chose hym to be his Confessor , to whome he wold reuele the priuie prickes of his consciens , of whome he wolde receaue souerayne salues of the same sores , and by whose meanes he hoped to obtayne remission of his synnes . For moste myghtie Princes are wonte to prefer none other to that office , but those whiche be highely commended for theire excellent learning , and holynes of lyfe . And that you may more perceaue , that the Emperoure was nothing deceaued in hym , among many other , he gaue this outewarde profe of his inwarde perfection , that when a Bishopryke was wyllingly offred hym , he refused it , and rather dyd chose a pore kynde of lyuing , in the which he myght passe ouer the rest of the race of his lyfe , which was behynde . Surely I dyd see this man , at what tyme ( moste excellent Kyng ) I being sent in embassage to the Emperour his Maiestie , dyd take vp by the way my lodging at Diling a with the Cardinall of Augusta , who as he is a man indued with other goodly gyftes of God , so is he a most ernest defender of the Catholyke and ryght ruled fayth . This worthye Cardinall was wont neuer to be wery in praysing the vertues of this singular man Petrus a Soto : whome notwithstanding this durtie Doctor Brentius was not ashamed to call Asotus . Is this any thyng ells , but to call lyght darcknes , and darcknes lyght ? But howe sholde we ells be able to knowe hym to be a scoller trayned vp in Luther hys scole , onlesse he had so shamefully slaundered this holy & vertuouse man ? In what thing shall we hereafter beleue him , which euen in the fyrst fotyng founderd so fowly that he feared not openly to raunge in rayling so farr beyond reason ? Yet for all this , dyd he not think that he had spyt out venym inoughe , onlesse as he had rayled vpon that maruaylouse deuoute and religiouse man a Soto , Brentius rayling on the Ecclesiasticall Magistrates . so he sholde deface the whole order of Bishopes & Prestes , whome he calleth Asoticall or prodigall Prelates . As who sholde say , that there be not mo prodigall protestantes to be pycked out among that Lutherans , among whome many be of suche insatiable lecherye , that one wyfe can not content them , then among the Catholykes : especially countyng so many for so many , that is the littell number of the Lutherans , with the whole churche of Christians . But they can not tempre their tongues , but they muste make al the worlde wytnesse oute of whose scole they proceded , and following the example of theire Master Luther can not staye themselues from stuffing all theire bokes , with mockyng and mowing , iyrkyng and yerkyng , stingyng and wrynggin farre otherwyse then it becometh Christians . Brentius his poysonful proeme But hercken I beseche you , howe poysonfull a proeme he setteth before his boke . He maketh his entraunce , of a certayne fable of seruauntes , which rebelled against theire masters , and murthered them as they cam oute of farre countries . To such he lykeneth the Catholyke Byshopes , callyng them whip stockes , wycked bond slaues , which durst make resistaunce against their Masters , & pluck them oute of theire places , and well deserued dignities .

And wyt you how he proueth , Brentius fyrst profe that the Catholykes be such seruauntes ? It is written ( saythe he ) who is Paule ? who is Apollo ? 1. Cor. 3. but the ministers by whose meanes you beleued ? And I pray you may not the Catholykes contrary wyse saye , what is Charles the Emperoure ? what is Ferdinandus Cesar ? what is kyng Sigismund ? but ministers , by whome euery man recouereth that which is his owne , by whose protection we may leade our lyffe in quietnes and saffitie ? Onlesse peraduenture you wyll saye , that scripture is not to be vnder standed of euery temporall Prince : He is the minister of God to defend that which is good : Rom. 13. The sworde is not borne before hym in vayne , for he is the minister of God to punishe those which be malefactoures . Zenacherib was a moste myghtie Kyng , Esa. 20. our Lorde calleth hym not only a ministre , but also a rodde and staffe of his fury , but there is no slaue so vyle , but he is to be preferred before a rod , or a staffe . What then shall Kynges haue theire heades tyde vnder the peoples gyrdell , and not haue the people rather vnder theire obedience ? Because by theire meanes , God gyueth that to euery man which is due vnto hym , encorageth good men with rewardes , discorageth euel men with worthie punishment ? Brentius bendeth an other text of scripture agaynst vs . Brentius second profe All is oures , whether it be Paule , whether it be Apollo , whether it be Cephas , whether it be the worlde . Brentius what conclude you by that scripture ? Make you this conclusion : Ergo Paule , 1. Cor. 3. Apollo , Cephas , & the whole world was subiect to the Corinthians ? Why Sigismund is oures . But I pray you , is he , as oure subiect and vnderlyng : God forbyd . but as one which beareth lawfull rule ouer vs , as oure Kyng and oure Lorde . Here euery man may see , howe true that is which Hilarius wryteth of heretykes . They alleadge the scriptures not knowing the meaning of them . And these Burning Brentians dyd sounde alarum to the countrie clownes , Hilarius in his boke to constantius . by the which they were styrred vp agaynst theyr land Lordes & Masters , by crying thus in theyr cares : all is youres , whether it be Paule , whether it be Apollo , whether it be Cephas , ether the worlde , ether Kynges , ether Princes , all be youre seruauntes , and you the seruauntes of Chryst : so that those thinges seme best to be applyed to Brentiꝭ & his Bretherne which he telleth of seruauntes which dyd rebel agaynst theyr Masters . They alleadge also a thyrde scripture : Brentius thyrde profe . We do not preache in oure owne prayse , but we preache Iesus Christ , who is oure Master , and we youre seruauntes . By these three places vouched oute of S. Paule , 2. Cor 4. Brentius proueth that Paule maketh the Bishopes subiect to the Churche , & setteth the Church as a Mystresse ouer them . But as for vs , we be so farre from being ashamed to be called the seruauntes and ministers of the Churche , that he , which is the Cheife of all Bishoppes , & the vicar of Christ in yearth , dothe reioyce greatly in this rytle , that he wryteth hym selff to be the seruaunt of the seruauntes of God . For so muche as it is wrytten : Gen. 25. Let him which is hyghest , do him seruice which is lowest : and it is so in very dede , Rom. 12. 1. Cor. 9. that no men do greater seruyce , then they which be carefull in theyr office , as he was whose authoritye was euen nowe recyted : who when he was free , made hym selffe seruaunt to all that he myght wyn many : 2. Cor. 11. who was not a lyttell trobled in mynde , for so much as he was carefull for all Churches , so that he coulde not chose but make exclamation . Who is weake , & I am not weake also ? who is hurt in the fayth , and my hart burneth not ? who wyll denye but that Bishopes be suche manner of seruauntes ? Kynges be after a sorte seruauntes . yea Kynges and Prynces haue the lyke yoke of seruitude layde vpon theire neckes . For if they prouyde not for the profyt of theire subiectes , if they cast away all care of theire healthe and wealthe , if they set all theire mynde vpon pleasure , if they loke to the lyckyng of theyre owne fyngers , with oute doubt suche deserue not to be called other right kinges , or right Byshopes . Salomon gyueth this councell : Art thou set in autoritie ? Eccle. 32. be not proude of it . Be among them as one of them , and be carefull for them . This then to be a seruaunt & not a subiect , is not to take those whome thou bearest rule ouer to be they Masters who sholde appoynte the , what thou sholdest beleue , but that thou sholdest not therefore set vp they peacockes fethers : but take care for them , study to do them goode , ouer whome God hath gyuen the authoritye and preeminence .

After this sorte , the Apostles & their successoures bothe seruauntes and Lordes the Apostles were seruauntes , and lykewyse be the Byshopes theire successoures , to whome S. Paule speaketh after this forte : Take diligent hede to your selues , & to your whole flocke , in the which the holy Ghoste hathe made you Bishopes to rule the Churche of God : to rule , saythe he , and not to be ruled , to be aboue in autoritie , not to be vnder in subiection . But vnto the flock , he vseth these wordes : Obey those which haue rule ouer you , Act. 20. and be ruled by them : for thei so watche , as thei which must gyue an accoumpt for youre soules . Dothe he say here , rule them ? commaunde and comptrole them ? appoynte them how they shall teache you to beleue ? nothing lesse . but obey , saythe he , and be ordred by them . I pray you , coulde any thing be spoken more playnely ? could there a more manifest difference be made betwene shepherdes and shepe , then that he wolde haue them to rule , and these to be ruled : And fearest not thou to resist the holy Ghost , giuyng sentence so playnely by the mouthe of Saynte Paule ?

But let vs see Master Brentius , what manner a seruaunt Saint Paule was , who when he was free , paule what manner of seruaunt he was . made himselffe seruaunt to all : he wrytyng to the Corinthians , whose seruaunt he professeth himselffe to be , speaketh to them in this wyse : What wyl you haue me to do ? 1. Cor. 4. wyl you that I come vnto you with the rod of correction ? I pray you Brentius , doo seruauntes vse to come to theire masters to correct & punishe them ? And with in fewe wordes after : I heare that there is fornication among you , yea and such fornication , as is not among the heathen , that is , that one slepeth with his father his wyfe , 1. Cor. 5. and you haue swelled and not rather sorrowed , that he myght be rydde from among you , which hath committed this shamfull act . I being absent from you in body , but present with you in soule , as if I were bodily present among you , in the name of oure Lorde Iesu Christ haue iudged hym which hathe wrought this wyckednes , to be giuen vpp in to the powre of Sathan to the destruction of his body , that his soule may saued . Here you see , in what rod he came to them , after what manner a sorte he behaued hymselfe lyke a seruaunt toward his Masters , & not only to them , 1. Tim. 1. but certane other also , namely Alexander & Hymeneꝭ , whom he wryteth that he dyd deliuer vp to Sathan , to teache them what it was to speake blasphemy . He sayde not : Come behynde me Sathan . but that which was more terrible , he delyuered hym in to the handes of Sathan to the destruction of the fleshe . Wylt thou therefore Brentius call him a wicked seruaunt , Saint Petre what manner of seruaunt he was . which dyd rebell against his Masters ? You haue now learned what manner a seruaunt S. Paule was . What kynde a seruaunt think you S. Petre was ? Vnlyke trowe you to Saint Paule ? Ananias with his wyfe Zaphira had solde land , Act. 5. and kept back to his proper vse a certayne portion of the money which he had receaued , makyng his wyfe priuy of his councell , and bringing the remanant , he layde it at the Apostles fere . But Petre sayde vnto Ananias : Ananias why hast thou gyuen place to the tentation of Sathan , to make a ly to the holy ghost , and not to bring hether the whole sum of money , which thou hast receaued for thy land ? Before it was solde , was it not thyne owne possession ? and after it was solde , was not the pryce in thyne owne powre ? Howe couldest thou fynde in thyne hart to do such a thing ? Thou hast not made a lye vnto men , but vnto the holy ghost . So sone as Ananias had heard these wordes , he fel downe , and gaue vp the ghost . After that , his wyfe came in to the place where Petre was , not knowing what was done to her husband . Petre sayde vnto her : Tell me truthe , solde you the lande for so muche ? And she sayde : Yea , for so muche . Then sayde Petre vnto her : Why haue you agreed to gether to tempt the holy ghost ? Beholde the fete of them which haue buried thy husband , are at the dore , and shall cary the oute . Immediatly she dyd synck downe , and yelded vp the ghost . Here you see , what manner of seruaunt Petre was , who had powre bothe of lyfe and deathe ouer his masters . Yea , & they which haue succeded the Apostles , when they sawe occasion , dyd vse no lesse libertie . what maner of seruauntes the Popes and Byshopes of olde tyme were . Eusebius wryteth of one ( by all lykelyhode it was Fabianus Bishop of Rome ) that when the Emperour Philipp , which was the fyrst Christined Emperour , in that daye when the last vigiles of Easter were kept , desyred to be admitted to pray among the Christians in the congregation , as being of one agrement of mynde with them , he coulde not obtiane his request of the Bishop , before he was confessed , and humbled hymselffe to their company , which were brought to examination for theire faultes , and appointed to a certayne place to do their penaunce in , otherwyse he sholde not be receaued among the Christians , because he was fautie in many pointes . What ( think you ) the Emperoure dyd ? dyd he grudge or complayne , Euseb. in the .6 . boke 34. cap. of Ecclesiastical history that he was put to foyle of his seruaunt ? Nay . Eusebius writeth that he dyd redily obey , and by his outewarde dedes dyd declare his vertuouse and religiouse harte towarde God . So dyd not the Emperoure Constantine , An example of the Pope his autority ouer the Emperoure who dyd greuousely persecute the Catholyke Bishoppes , whilst euery yeare almoste he wolde haue a nue Confession of faythe deuysed , so that Socrates dothe recorde , that in his Reigne the faythe was chaunged nyne tymes . Socrat in the .2 . boke 41. chap. of his Ecclesiasticall hys story . So was the condition of that tyme , not muche vnlyke the state and manner of these oure troblesome dayes . But for all that , the Bishopes of that tyme dyd worthily wrastle against his tyranny . He intysed Liberius by his Eunuche , as Athanasius hymselffe wytnesseth in writing , to subscribe agaynst Athanasius , Athanasi . in his Epistle to the solitary liuers . promisyng hym rewardes if he dyd it , threatning punishment if he refused to do it . What answer made Athanasius to hym ? We haue no suche rule in the Church ( sayth he ) we haue receaued no suche tradition of oure forefathers . Constant . the Emperour , rebuked of Pope Liberi . But if the Emperoure wyll put to his helping hand , to maynetayne the quyetnes of the Church , or if he commaunde those thinges to be cancelled and blotted oute which I haue written in the behalffe of Athanasius , let hym scrape oute those thinges , which he hathe wrytten agaynst hym , Councels of the Clergy not to be kept neare the court . & hereafter so often as anye Conuocation of the Clergie or Synode is called , let it be kept farre of from the courte , where nether the Emperour be neare at hand , nether Earle may thrust in among the Prestes , nether any iudge feare them with threatning . &c. After this was Liberius led prysonner to the Emperour , before whome when he cam , he spake his mynde frely & boldly nothing abashed , saying : Leaue of from persecuting the Christians , thinck not to make me a meane by whiche thou mayst bring hereticall harlottye in to the Church of God , we be redy rather to suffer al tormentes then that we Christians shold come to that poynte , that we sholde be called Arrians . Inforce vs not to be the enennimies of Christ . &c. Lo such a seruaunt was Liberius , redyar to suffer many tormentes , and to be banished his countrie , then he shold slack any thing in doing his dutie . with lyke fayre promyses , and foule threatnynges dyd the same Constantinus proue Hosius Bishopp of Corduba . Hosius Bishop of Corduba his stoute answer to the Emperour constantius , as witnesseth Athanasius in the same places . But Hosius writing letters vnto him , dyd sette before his eyes the example of his brother Constans . What lyke pageaunt ( sayth he ) hath your brother played ? what Bishoppes hath he sent in to banishment ? or who of his Countie Palatines dyd profer any wrong to the Prelates ? I pray the be quyet , remember that thou art a mortall man , stand in awe of domes day , kepe they selffe vndefyled agaynst that daye , intermedle not with Ecclesiasticall matters , and in those cases teache not vs what we haue to do , but rather learne them of vs . God hathe committed to you the rule in temporall affaires , to vs he hath left the charge in Ecclesiastical matters . And as he which doth enuye your Emperiall estate , resisteth the ordinaunce of God , so beware you , least chalengyng vnto you the thinges whiche pertayne to the Churche , you make your selffe gyltie of treason agaynste God . It is written : Gyue vnto Cesar that whiche is Cesars : and that vnto God , whiche is due vnto God . Hilarius in his boke to Constantius reproueth the Emperour boldlye . Muche lyke to the aforesayde was Hilarius Bishop of Poycters . I proclame vnto the ( sayth he ) the very same wordes , which I wold haue spoken vnto Nero , & the which I wolde not haue cared if Decius & Maximianꝭ had heard . Thou dost warre agaynst God , thou ragest agaynst the Churche , thou hatest the Preachers of God lyke todes , thou ouerthrowest religion , being a spoyling tyrant nowe not of prophane thinges , but of diuine thinges . These thinges afore sayd , be common to them & to the : but these which follow , are proper to thy selffe . Thou lyest in saying , thou art a Christian , thou art a nue ennimie of Christ , thou art that forerunner of Antichrist , & thou behauest thy selff lyke one of his priuie councell . Thou forgest a faythe , leading a faytheles lyfe , thou hast vnhappy learning inoughe , but no skyl at all invertue : thou crepest in to mennes bosomes with a goodly tytle : thou sleast vnder the pretence of religion : thou workest nothing elles but wyckednes . Being a false preacher of Christ , thou puttest oute the candell of Christian fayth . And in a fewe leaues after : I woulde nowe fayne knowe of the Constantius , in wath faythe thou art settled ? For I knowe not they faythe , by reason , that thou hast chaunged it so many tymes , by the whiche chaungeable tymes , euerye man hathe run hedlong as it were by stepe stares downe in to the bothomelesse pyt of blasphemie . For after the first determination of true fayth , thou dydest put oute a nue faythe to making , calling together a nue Councel at Antioche . But it is with you as it is with vnskilful builders , which being not able to discerne a thing when it is well , fynd faulte allway where none is , pullyng allwayes downe , which allwayes they must repayre & reedifie agayne . an in the booke following . Surely it sholde become youre gentlenes to heare the voyces of them which make lowde exclamations vnto you . I am a Catholyke , many crye thus in England , who me Christendome hopeth , that oure graciouse Quene wyll at the laste here . I wyll be no heretyke : I am a Christian , not an Arrian : & it is better for me to lese my lyfe in this worlde , then by the compulsion of any one priuate man , I sholde stayne and defyle the chaste virginitie , of syncere veritie .

Nowe you haue heard , what manner of seruauntes the Bishopes of that tyme Liberius , Hosius , Athanasius , Hilariꝭ were . Howe stoutely they dyd withstand the wicked entrepryses , not of any one Prince & Lorde of one land , A comparison betwene the olde churche with the church of oure time in defending the ecclesiastical autoritie & doctryne . but the Emperoure of the whole worlde , how coragiously one of them durst say : Take not vpon the , o Emperoure , to rule the roste in Ecclesiasticall matters , tel not vs what we haue to do in such cases , but rather learne those thinges at vs . What if they were a liue in oure age , which almoste is no lesse accursed then theire age was , yf they dyd see not only euery prouince , but also euery citie almost to haue a seuerall faythe by them selues , and to prescribe , what the councell sholde do and determyne : I say , what wold they then do ? no doubt they wolde say the very same thinges which they sayde before : we we be Catholykes not heretykes , we be Christians not Lutherans or Brentians : better were it for vs to suffer deathe then through any priuate man his compulsion , bereaue the truth of her maydenhode dyd Ambrose in the lyke case behaue hym selff vnlykely , the younger Valentinianꝭ Emperoure when he was yet but a chylde by the inforcyng of his mother , almost toke vpon hym to iudge of matters of faythe . What sayde Ambrosius to this ? Dalmatius , sayth he , the Tribune and Notarye , brought me a message from youre grace desyring me that I sholde chose Iudges , lyke as Aurentius had done . Yet he tolde not theyr names whiche were required to be iudges but he sayde thus much , that theyr sholde be a controuersie in the Consistory , which shold be determined by youre iudgement . to whome as , I suppose , I shape a resonable answer , nether any man ought to counte me obstinate in saying that , which youre father of worthye memory , hath vttered not onlye by worde of mouthe , but also hathe enacted by his lawes . In matters of faythe or of any Ecclesiastical order , he ought to iudge , whiche nether is vnequall in office , nor vnlyke in lawe . For these be the wordes of the decree : whiche his meanyng was that Prestes , sholde be iudges of Prestes . Besyde this , if it hapned that any Byshop were complayned on , and that a tryall or examination shold be made of his manners and behauyoure , he wolde also that suche a cause shold be iudged by an other Byshop . Therefore who dothe answer youre grace stubbornely , he which desyreth to haue you lyke youre father , or he whiche wolde haue you vnlyke to hym ? onles peraduenture some man do think that the verdict of such an Emperoure is not worthe a strawe , whose fayth was proued by his stedfast & constant confession , whose wysdome is also praysed farre and neare for profyting & bettryng the common weale . haue you heard most gentle Emperoure that lay men haue at anye tyme set as iudges ouer an Bishop in causes of faythe ? Therefore arre we so wone with courte holy water , that is , fayre and flattring wordes , that we sholde forgette oure prestly authoritie , & that which God hathe gyuen me , sholde I put it from my selff , to an other ? If a lay man must teache a Bishop , what followeth ? ergo let a lay man dispute , ergo let a Byshop stand by as an auditor : ergo , let a Byshopp learne his lesson of a lay man . But truly if we wyl peruse ether the whole course of holy scriptures , ether the Cronicles of olde tyme , what man can deny , Byshoppes iudges ouer Emperours in matters of faythe . but that in cases of faythe , I saye in cases of faythe , Bishopes were wont to be iudges ouer Emperoures , and not Emperoures ouer Bishopes ? By God his grace you shall lyue tyll you be an olde man , and then shal you be able to iudge , what manner of Bishop he is , which can be content that the key of prestly preeminence shold hang at lay mennes girdles . Your father being a man come to ful rypenes of yeares , sayd as God dyd put him in mynde , it is not myne office to be iudge betwene Bishopes . Your grace sayth now , I ought to iudge . Amb. Epit. 33. Saint Ambrose doth not only write these thynges , but also he dyd vtter them by worde of mouthe , as he him selffe declareth writing to his syster : neuer troble your selff Emperoure ( sayth he ) thinkyng that you haue any imperial authoritie ouer diuyne thynges . Extoll not your selffe : Mat. 22. submitt youre selffe to God : it is wrytten , Gyue to God that which is due vnto God , gyue to Cesar that which appartayneth to Cesar . What was this to say , but euen as Petrꝭ a Soto semed to saye , come behynde me Sathan ? & this he dyd , not by letters only whiche blushe not , but euen face to face in his presence . Caluin prayseth Petrus a Soto . Althoughe that Caluin be as sworne an enimie to our syde , as you Brentius for youre harte , yet bothe he highely commend the singular modestie and wysdome of this holye fryar Petrus a Soto , ioyned with a ioly couragiousnes & stoutenes of mynde . He denyeth ( saythe Caluine ) the Emperoure to be a mete iudge of so weyghtie a controuersye whiche in dede was contrary both to the present necessitie of that tyme , and also to the continuall condition and nature of the cause .

Caluin his opinion that the Emperour cannot be iudge in Ecclesiasticall causes . Lo Caluine dothe say , that the very nature of the thyng required , that the Emperoure sholde be no iudge of Ecclesiasticall causes , especially in poyntes and matters of fayth . As Saint Ambrose behaued him selffe toward Valentinian , so dyd he towarde Theodosius the Emperoure , whome he dyd forbyd to entre in to the churche when he nuely returned from the bloody victory , which he had ouer his ennimies at Thessalonies : And when he had done the pe●aunce inioyned hym , he commaunded hym to departe the chauncell where the mysteries were celebrated , Theodore . lib. 5. ca. 8. of his Ecclesiast. hist. saying those places of mysteries were for the Prestes only to come in to . And that the purple robe made Emperoures , but not Prestes . The which his doyng the Emperoure dyd take in so good parte , that he sayde afterwarde , that he knew none which could take vpon him lyke a Byshopp , but only Ambrose . This dyd Ambrose , nothing disamayde with the cruell tyranny which before was vsed of a certayne Emperoure to the blessed Martyr Babila , Babila a Martyr . of whome Chrysostome dothe wryte notably , the which holye man after he had excommunicated the Emperoure , & put hym oute of the Churche lyke a vyle & pernitiouse person , euen as a shephard dothe cast oute of the folde a scabbed and infected shepe , he had his heade stroken of . Whose foote steppes the only pryme rose pearlesse and singular example of holynes in oure contrie , Stanislaus a Martyr Stanislaus Bishop of Cracouia , followed . Who when he had excommunicated the wycked Tyrant Boleslaus , for many mischeifes committed , feared not to suffer a gloriouse deathe for the name of Christ .

Nowe haue you such a brasen face M. Brentius that you dare call them wycked seruauntes , whose prayse is spoken of in the vniuersall church of God , A comparison betwene the Ecclesiasticall Autorytye of Bishoppes and the temporall authoritie of Princes . who doubtles lyue a blyned lyffe in heauen , I saye dare you call these and suche lyke , whome it were to long a laboure to rekon vp , naughtie seruauntes , who feare not to stirre sedition agaynst theyr Masters , which make mo bones to pull them oute of theyr places ? whilst ether they doo bequeathe them to the dyuell , for their abhominable offences , or do not suffer them to medle with those matters which pertayne not to their office , some tymes laying these wordes in theire dyshe , come behynde me Sathan ? I graunt that Bishopes be seruauntes , but suche as of whome it is wrytten . Psal. 44. Thou shalt make them kynges ouer al the land . Whose preeminence and rule , dothe so farr excell all temporall regiment , Chrysost. li. 3. of prestohod and of the wordes of Esa. 4. concernyng the preeminence of Byshopes . as we reade in Chrysostome , and Gregorius Nazianzene in the oration , whiche he made of the wordes of Hierimie , before the Emperoure , as it is possible that any difference may be betwene the Spirit and the fleshe , betwene heauen and yearthe , betwene diuine thinges and prophane . But heare in what reuerence the moste holy martyr Ignatius hathe them . Ignatius epist. 7. ad Smyrnenses concerning honoryng of Byshopes . It is written ( saythe he ) my sone , honoure God and the Kyng . But I say , honoure in dede God as the author and Lorde of all thing but the Bishop as the Prince of Prestes bearing the image of God principalitie according to God , but prestehode accordyng to Christ . And next vnto hym , thou must honoure the kyng . For no man is better than God , or lyke vnto hym , nether is there any more honorable in the churche then the Bishope , beryng presthode vnto God , for the healthe of the worlde , nether to the kyng in battayle , prouiding to make peace & good wyll among al Princes . For he which honoureth the Bishop , shall be honoured of God : and who so dishonoreth hym , shall be dishonored of God . Howe often dothe he beate in to mennes heades , to be obedient to the Bishope ? that they controle hym in no case , for it is a terrible thing to gayne say such an one . For a man despyseth not this visible man , but that inuisible God in hym who can not abyde to be despysed of any mortall man . For such an one is promoted not of man but of God . 1. Reg. 8. For God saythe to Samuel of them which despised hym . They haue not contemned the , Exod. 16. but me . Lykewyse Moses spake vnto the people , which murmured against him , you haue not murmured agaynst vs , but agaynst God . He reciteth the punishement which dyd fall vpon Core , Dathan , and Abiron : More ouer , what became to Osias and Saul the kynges , whilst they presumed to take the prestes office vpon them ? so that there was neuer any nation so varbarouse and vnciuile , but it thought theire prestes worthie of greate honowre and reuerence . The presthode of the Iues , was but a shadowe in comparison of oute Christian prestehode , yet for all that , the Bishopes of that tyme where had in suche reuerence , that not only the Iues them selues , but also many of the gentiles dyd greate honoure vnto them . Ioseph . lib. 11. cap. 8 of the antiquitie of the Iewes . Origin . against Celsus lib. 5. Iosephus wryteth , and Origines dothe report the same , and many of them , which haue cronicled the worthye Actes of Alexander , that Alexander king of the Macedonians when he obtayned not his request of Iadus the highe Bishopp of the Iues , stormyng and stomakyng at the matter very sore , came to Hierusalem with an armye mynding to destroy the citie , and especially to vse all kynde of crueltie agaynst the Bishope . But when the Byshoppe wearing on an holy stole cam and met him of hys owne accorde accompaned with a greate number of prestes and lay people , beholde the kyng which came in an anger , so sone as he spyed the Bishope , ouercoming his furye , drue neare vnto the Bishoppe and worshipped hym . And afterwarde when Parmenon demaunded of the kyng , why he which was worshipped of all men , nowe hymselffe did homage vnto the Byshoppe of the Iues , he made aunswer that he dyd not homage to the man , but to God whose Bishopp he was . And I pray you , Attila his reuerence towarde Pape Leo. is that vnlyke vnto thys which the Story maketh mention of the Barbarouse kyng Attila , who when he had inuaded a greate part of Italie , & had s●oyled all with fyarr and sworde , & had shewed no mercie or pitie of any man , when he was almost at the citye , the moste holy Bishopp Leo came oute and met him , and requested him to go no farther . Attila being a fearce man otherwyse , cruell & blody , who had not so muche as taken pitie vpon his brother germane , Paul . li. 15. of the Romane affayres . whome he murdred , because he coulde not abyde , that he sholde be partaker with him of the kyngdome , he dyd not only shewe greate reuerence to the Bishop , as Paulus Diaconus wryteth , but also was obedient to his commaundimentes .

See for God his sake what a thing this is ? Those to whome Barbarouse kynges being very deadly ennimyes dyd think it theire dutie to do so greate honoure , that they wolde fullfyll theire commaundimentes , no otherwyse then if they had taken them to be theire Masters , the very same Brentius who in God hys name wyll be counted a Gospeller , wolde not haue them in any honest & reasonable roume of seruauntes , but be accompted bondslaues and pesauntes . Dothe not he here go beyond all barbarians & sauage people , with thys his barbarousnes ? Act. 10. I myght here speake of Petre , whome Cornelius dyd worshippe , of the godly honoures gyuen to Paule and Barnabas , but I wyll graunt you , that which you wolde haue me M. Brentius , Byshoppes in respect of theyre dutye be paynefull seruantes . that we Byshoppes be seruauntes : nether is there any kynde of seruauntes that taketh greather paynes , that is more set to his taske , the suffreth greater trobles of body and mynde . For what carking & caryng haue not Bishoppes , whilst they watche for the soules of them which be committed to their charge , for the whiche they knowe , they shall gyue accoumpt , for so muche as it is sayde to euery one of them : take hede to this man , who if he shal miscarry thy soule , shall be punished for his : 3. of the kynges cap. ●0 . Ezech. 3. And that also in Ezechiel : sone of man , I haue set the in watche ouer the howse of Israel , if when I say vnto the wycked , thou shalt dye the deathe , and thou neglect to tell my sayinges vnto hym , that he may returne from his wycked waye , that wycked man shall die in his owne wickednes , but his blood wyll I requyre at thy handes . Ezech. 38. For so muche as Byshopes be not ignorant of these and suche lyke sayinges , with which God threatneth euell pastoures , assuredly their labour is greate , and the troble of the mynde greater then any man can beleue : for so muche as euery man knoweth , that the tyme shall once come , when it shall be sayde vnto hym , Hiere. 13. where is thy flocke which was gyuen the , where is thy noble cattel ? What wilt thou say for thy selffe , when he shall come and visite the , for thou doste teache agaynst thy selffe , thou doste instruct to thine owne distruction . Shal not sorrowes come vpon the as vpon a woman trauayling of chylde ? Beleue me o Brentius that when a good Byshop careful for his owne healthe and the healthe of the people , Heretykes do greatly encrease the laboure of Byshopes . calleth these thinges in to his mynde , he feleth incredible stinges of sorrowe in his hart : specially in these dayes , wherein you haue made thys yoke of bondage ly more heauily vpon oure neckes , whilst one of you say , behold here is Christ , an other , nay he is there , the third tushe he is in the priuie parlers , Mat. 24. the fourthe no loke yonder he is in the wyldernes . With that which youre waueryng wordes you haue so bewitched the sely shepe , that nowe in many places they knowe not were Christ is , especially in those places where contrary to the playne and euident worde of God , you haue taught them not be ruled by theire shephardes . Whereby it is nowe come to passe , that many be growen to suche boldnes and madnes , that they say they be the Bishopes and Pastors of their owne soules that they shal gyue accompt for them , not the Bishoppes . what losenes of lyfe sectaries haue brought the people vnto to So that they arre become vnto them selues in stede of doctoures , in stede of Pastoures , in stede of councelles , they bynde them selues , they lose theire owne consciences as they please , and because you gyue them powre to iudge of doctrine , what so euer boke cometh in to theire handes , they followe suche faythe as that boke teacheth them . This man is of the Confession of Augusta , an other of Brentius belefe , an other of Ostanders , an other of Tigurine , an other of the Anabaptistes or the Citie of Munster an other of the brethern Waldenses or Picardes , an other of the Seruetian confession . To be shorte , Hilar. to Constan . laste boke . that which Hilarius dyd wryte of his age , may be also verified of oure age . There be nowe so many faythes as theyre be fansies : there be so many doctrines as there be manners , there bud out so many causes of blasphemy as there be vyces , whilst faythes ether be ordayned as we wyll , or be vnderstanded as we wil. And whereas there is but one faythe as there is but one God , one Lorde , one Baptisme , we go a stray from that fayth which is one only : and whyst manye faythes be forged , they be come from naught all , to none at all . To this poynte haue you brought the worlde Brencius , whilst euery one of you studie to deuise a sundry Confession of youre faythe : you arre cause of this miserable and perillouse state of the Churche , and if the Byshopes were loden with anye burden of bondage before , you haue holpen to make it weyghe much more heauye . But loke , how much more heauie the yoke of theyr seruitude is , the greater theyre trauayle is , the more honoure is due vnto them . Therefore lyke as all wayes vnder wycked tyrauntes , whether they were suche as dyd openlye persecute Christ , or being fayned fauourers of Christ dyd vtterly race out the fayth of Christ , they were no better estemed then seruauntes , they were vexed with the same or rather greater punishmentes then naughtie seruauntes were , so howe many so euer good Kynges & Emperoures reyned , they dyd gyue vnto them hyghe honoure and reuerence : euen as among all other we reade that Constantinus worthily called great was wont to do .

FINIS . DEO GRATIAS . AMEN .