GENTLE M. N. beinge al­waies myndful of your cur­tesie toward me, I haue of­ten thought howe I might beste requite it; and because I neither haue temporal abilitie, nor you (God be thanked) haue neede therof, I haue purposed many times to communicat with you some spirituall benifite that mighte be to the health of your soule. And hauinge differred hitherto, this I truste is that good houre which God hath appointed me to tel you, and you patiently and willinglye to heare that, which, if you wel consider, is the most necessarie thing for you of all other, if you be such a one (as I hope you are) that looke to be saued.

To be shorte and to come to the pointe: you haue bene a priest manye yeres, your selfe for many yeres toge­ther neuer imagined that you mighte [Page]marrie, no more then any other priest made in the like sorte as you were. Af­terwarde the libertie of the time and the sensualitie of the fleshe and onlye worldly considerations pricking you forward, and no good or godly reason (as your owne consciēce can tel you) your fancie fel vpon a woman, and to accomplishe your desire, you remem­ber how gladly you woulde haue had some authoritie of scripture or doctor to haue soothed you in your fleshlye purpose; and when it was tolde you that there was nothing for it, but all a­gainst it, you thought or rather you sayed so (for you could not thinke it) that you neuer vowed, and so you be­gan to flatter your selfe: and when that also was shewed vnto you and proued cleane contrarie, because all that pre­sent them selues to a catholike bishop for orders of subdeacon and so forth, by their verie presentation and taking of the orders (although no more were saied) do make their vow before God, [Page]because the Church alwaies presuppo­seth that, and admitteth none but with vow, this I say standing so, you wente farder, and hoped the Counsell of Trēt would release the vow, or that by your frendes you at the least might obteine a dispensation: whereby you declared that your selfe thought it not lawfull without dispensation, and howe you could once thinke of a dispensation, I doe maruell much, wheras there is no example thereof in any priuate mans case, such as yours is.

But when all these means failed, yet the deuil blew the coles of concu­piscence still, spite of the Church, of your vow, of holy and chast priesthod, to match your selfe with a woman, not in matrimonie (for you wot wel it can be none) but in damnable sacrilege worse then any adulterie, as S. Austen telleth you, if it woulde please you to reade it, saing of such as haue vowed, Talibus non solum nubere, De bono vid. ca. 9. tom. 4.sed velle nubere damnabile est. To such it is damnable, not on­ly [Page]to mary, but to haue the vvil to mary. And this he saith vpon S. Pauls authoritie, who writinge of widowes that had vowed and would afterwarde marrie, saith: 8. Tim. 5 Cum luxuriatae fuerint in Christo, nu­bere volunt: habentes damnationem, quia pri­mam fidem irritam fecerunt. For vvhen they shall be vvanton in Christ, they vvill marie: hauing damnation, because they haue made voyde their first sayth. They are damned, because they haue broken their firste promis, and they brake their first pro­mis, because they would marie: so that their firste promis was as yours also was, not to marrie.

And therefore S. Austen saith bold­ly in an other place, Eodem [...]. ca. [...]. that such mariages are not onely adulteryes, but worse then any adulterie. And beleeue me M. N. as your verie frend that doe ra­ther tender your soule toward Christ thē feede your carnal humour toward the world, beleeue me I say, that if S. Ambrose, S. Austen, S. Chrisostome, S. Basill, S. Gregorie Nazianzene, S. Ierom, S. Gregory [Page]the great, S. Bernard, or any other aunci­ent and learned Doctor were aliue to tel you, they would plainly say as now their bookes doe say, that your state is damnable. And what if you did but aske your olde maister and Lorde the last true bishopp of Lichefilde, would you not beleeue him, and so manie o­ther learned and vertuous prelates of these our dayes? Shall fleshe and bloud ouerrule you to doe against your con­science, and to your exceeding shame before all your frends and al the good christians of the world? Shal not time at the least reclaime you, & make you consider of your daungerous state? At the firste perhaps phantasie and plea­sure mighte ouercome you, but hath not time and experience taught you to be wearie thereof? Wil you sel heauen for the companie of a woman, or gaine eternall paines for so short a pleasure? because you are fallen, will you neuer rise againe? or wil you deferre til God sodenlie take you away in the middes [Page]of your filthy sinnes? or do you thinke that both stand well together, God his fauour, and abhominable lecherie?

O M.N. you should rather be ther where those handes should handle the blessed body of Christ, for which they were anointed and cōsecrated: where those lippes should say ordinarie Mat­tins, Masse, and Euensong, as you are boūd also by precepte, then to employ your whole bodie vpon the dailie doing of such thinges, which good preests dare not thinke once vpō (but against their wil) for feare of sinne. Or if you can not be in place to doe as you shoulde, yet you may alwaies be in place to re­fraine from that which you shoulde not doe.

Good M. N. consider at length the case deepely as it deserueth. As it is o­dious before God and man that you haue thus fallen, so it shal be alwaies honorable for you to rise againe: we haue knowen maried priestes, after­warde holie men, and by their repen­tance [Page]no lesse esteemed then if it had neuer bene. The Church of God (as also God him selfe) is alwaies glad of a penitent sinner, and the Angels in heauen reioise therat: let it suffice you that you haue taken your pleasure all this time, and geue God thankes that he hath spared you and reserued you al this time to repentance, wheras you might haue died in your sinnes and so haue bene damned euerlastingly: des­pise not his calling of you vnto him selfe and to his CATHOLIKE CHVRCH. You haue where-withall to lyue al­though you did forsake all. And so you muste, and make away with all at once, to folow him that being God of goddes and Lorde of lords came into this world and went out of this world in all pouertie and miserie, for your sake, and for my sake, and for euerye sinners sake, to redeeme vs vnto him selfe. Be not tyed any longer to wo­man, or benifice, or bishop, or this or that. Play the man once in your time [Page]for God his sake, who haue bene stout and stroung to abide the verie cutting of your body for your owne healthes sake.

O it is an honour to be compted a good mau of good men, rather then rich of the rich, and happie of the vn­happie: and a litle miserie, or wante, or disgrace in the world & before world­lings, is in deede the greatest glorie & renowne before God and good men that can be wished. God be thanked for it, for it is his grace and nor our de­sert. But I thinke I may saye of vs all which are here no smal number, if vve should die in banishment, if vve vvere driuen to begge among strangers, if any miserie should befall vs, yet if vve continevve catholike and in the feare of God, al is our ioy, our crovvne, our triumphe. But to say trulie, vve haue all sufficientlye, and my selfe vvas ne­uer in so good state in Ingland, as here I am in all respectes. And yet vve in comparison of that vvhich you might [Page]prouide, are of meane state: you might be as greate a man beyonde the seas as you are there, and be so vvell accepted of the best as you vvould desire, and it vvould be a singular ioye to all your frendes, and a greate honour to your selfe, besids the ioy and peace of your conscience, vvhich novv either doeth much tormēt you, or you are so much the vvorse if you haue no feeling ther­of.

You see vvhat might be said if a man vvere disposed to set your selfe before your ovvne eies as in a glasse: but I hope you are vvise ynough to gather much of this litle: & I vvould to God I had novv as good oportunitye to talke vvith you face to face as I haue had heretofore: I doubte not, by the grace of God, but I should reclayme you: for I persvvade my selfe that you vvould doe vvell, but the vvorld and the flesh ouercometh you: and yet (a­las) flesh and bloud shall not possesse the kingdome of heauen. Thinke then [Page]of the losse of heauen, nay thincke on the paines of hell, vvhich shal beginne perhaps to morovv, perhaps one yere hence, and shal continevv for euer, for euer, for euer, (this is a long day,) and in more terrible torment then can be imagined in this life. And yet the ve­rie goodnes and loue and benifites of God & of our Sauiour Christ, should make vs to doe vvel and to please him, more then the feare of hel paines. Sla­ues and seruauntes vvill not vvorke vvithout stripes: but children ought to doe vvell of verie loue and consci­ence.

Your vnlavvfull vvoman (M. N.) is but one thing (albeit a great and hor­rible thing) but your liuing in schisme, out of the Catholike Church, in all com­municating vvith heretikes, these are also of great importance. If your good L. and master had also kept his bishop­ricke and folovved the vvorld, his ex­ample perhaps might haue diminished your fault. Novv vvhat excuse haue [Page]you, after the vertuous example of such a prelate, of so many like vnto him either dead in prison, or yet pri­soners, or beyonde the seas, in losse of goods and countrie and frends; of so manie yong men and children vvhich contemne all the vvorld and vvorldie frends to folovv CHRIST and the CA­THOLIKE CHVRCH, and shal condemne such as you are that ought to be lan­terns and lights to them? What excuse (I say) haue you in this case, especial­ly hauing so manie examples of your neere frends and acquaintāce, vvhom you may remēber, namely that graue and learned priest, vvhich committed that vvoman and her children to you as to a spirituall patrone & not a flesh­ful father, vvho if he vvere aliue, hovv vvould you looke him in the face? An other example you haue your felovve chaplen sometime, novv many yeres a moste blessed prisoner. Whose happie state and your ovvne miserye if you consider vvell, you may iustlye feare [Page]that saying in the Ghospell: Tvvo in the filde, tvvo in a bed, tvvo at the mill, the one taken & the other forsaken: You may feare it I say, and thereby take occasion to reclayme your selfe before that terri­ble day of seperating the euil from the good, the reprobate from the electe & chosen: When to the electe it shall be saied, come ye blessed, you haue done this and this for me: And to the reste, Goe ye cursed, you haue done nether this nor that.

And here I pray you thinke vvell vpon it and examine your selfe vvhat you haue done for Christ and for his Church in this time when Catholike men are proued as golde by the fire. You haue broken your vow, taken a woman, liued in pleasure of the fleshe, kept all liuings and perhaps increased them, said or caused to be said hereti­call seruice, interteined blasphemous and lying preachers, flattered and de­sired the fauour of your false bishopp, you haue generallie loued the worlde [Page]in al respects more then God, and that against your conscience which muste needes condemne you. And are these (trowye) the meanes to come to hea­uen? No, no. Act. 14. Per multas tribulationes opor­tet intrare in regnum co [...]lorum. By many tri­bulations vve must enter into the kingdome of God. And, Mat. 10. Qui me negauerit coram homini­bus, negabo & ego eum coram patremeo. But he that shall deny me before men, I also vvill deny him before my father vvhich is in hea­uen. For Gods loue (M.N.) thinke vp­on it betimes, and dispatche at once, and beare with my boldnes and plain­nes, which is necessary for your soules health, as your selfe will confesse if it may please God to send you his grace and his spirit abundantlie to make you a new man.

Then shall I loue you and honour you more then euer I did, and all good men with me, who do not maruel that you or anie man should fall, whereas we are all sinners and haue all sallen one way or an other but if after admo­nition [Page]you will not rise agayne, that wil make vs to maruel, & to pitie your ease as altogether desperate, which God forbid, whoe conuerte you and saue you and blesse you both soule & bodye, euen as I wishe to mine owne selfe: For a farewel, remember the later ende of man, the accompte to be made, the consequent there of, hel or heauen, and before all other respectes doe well for his sake that made you, redeemed you, sanctified you, and hath hitherto preserued and enriched you, and will hereafter in heauen fully rewarde you, if you wil come euen now at the ninth and eleuenth howre. Our Lord keepe you.

DEERE Sisters, my care, my loue, & of al worldly things (next to my good mother) my greatest comforte and ioye. Vnlesse you did thinke, that I doe most hartely loue you, you coulde nor alwaies heretofore haue declared your exceeding loue so plentifully towards me, for the which almightie God re­warde you. This my loue because it is not a naturall affection onely, but sin­cere and true charitie, forceth me to wish vnto you, my louing Sisters, not onelie manie worldlie commodities, which (God be thanked) you lacke not: but much more, all spirituall trea­sure and heauenlie riches, wherof you can not haue great store, because you dwell not where it groweth.

I know good Sisters, that you meane well, and moste willing are you to doe that which might please God: but in [Page]good sooth you are out of the way, and therefore the further you hold on, the further you are from your iornies end, the further from heauen. The wise man saith: There is a vvay vvhich seemeth to a man right, Prouerb. 14.but the end therof leadeth to dis­truction. Beare with me if I write bold. lie, and tell you the truth plainlie. I am your brother, I loue you (as nature bin­deth me) not onely in worldly respect, but much more towardes God. Your soules are deare vnto me: my harte al­waies mourneth to thinke vpon your dangerous state wherein you stand. O good Sisters, the paine of hell excee­deth all tormentes, and that fier shall burne for euer. Happye are they that keepe them selues by God his greate goodnesse within the CATHOLIQVE CHVRCH, for out of it, there is no hope of saluation: And most happy are they that hauing bene out of this Church by the wicked perswasiōs of false preachers, whē it pleaseth God to send them true teachers, will not remaine obstinate, [Page]but folow good exhortations and hol­some doctrine, and so returne agayne as obedient children to Christ their fa­ther, and to the Church their mother, who are alwaies redy to receiue them: remembring that which a most aunci­ent and learned Father writeth. S. Austē vpō the 88. psal. He can neuer accompt God to be his father, vvho vvil not haue the Churh to be his mother.

If you aske me what this Church is, that is called CATHOLIKE, and how you may know it, behold the true and certen markes thereof, and your selfe iudge whether you be within it or no. This Church is a congregation of all true christians which began in Christ & his disciples at Hierus lem, & from thence grewe and multiplied through­out the whole world, according as it is sayd in the psalme: Their sounde (spea­king of the Apostles) is gone out into the vvhole vvorlde, psal. 18. v. 5.and their vvordes into the ends of the earth. The firste mark of the Church is to be visible. So that the first marke of the true church is, that it must grow and multiply, be seene and appeere al­wayes [Page]as a light in the world: and ther­fore Christ calleth it A Cittie builded vp­on a hill,Mat. 5.vvhich can not be hid. And the blessed Martyr S. Ciprian sayth: The Churche beinge lightened with the brightnes of our Lorde, doth reache foorth her beames through-out the whole worlde. And S. Austen besides manye other places to this purpose, compareth Christ and his Church to that stone vvhich vvas cutt out of a hill vvithout mens handes, Daniel. ca. 2.and after grevv to be a mightye mountayne, so that it filled the vvhole earthe. For vndoubtedlye this stone whereof the Prophet speaketh is Christ, who was borne of a virgin without the helpe of man, and is now growne from a few Apostles and dis­ciples to an infinite number of christi­an people in all countries, confessing one fayth and one beleefe: and this is the Catholicke Church, whereof your Creede telleth and teacheth you to say. I beleeue the CATHOLIKE CHVRCH.

Let vs see nowe whether this [Page]marke doth agree to your brethren in England who call them selues Protes­tants, or to vs whom it pleaseth them to cal Papists. First they cal thē-selues in their bookes the Englishe church, that is to say, of that fayth which is professed in England: but we are of the CATHOLIKE CHVRCH, that is of such a fayth as is professed in Fraunce, in Spaine, in Flanders, Brabant, zelant &c. In a great part of Germanie, in all Italy, and beyond, wheresoeuer there be christi­ans, and is now preached to the Indi­ans, that neuer heard of Christ before, and encreaseth wonderfullye. And within these fortie yeares, in Englande, Scotland, Ireland, Denmarke, and Germa­nie, there was no other faith openly professed but ours. And now also in all these countries, how many are there thinke you of secret catholickes that wish for the olde religion againe with all their hart, and folow the new onely for feare? Nay how many are there es­pecially in England that doe yet open­ly [Page]professe the CATHOLIKE FAITH?

Aske good Sisters aske, and you shall learne that all the prisons not on­ly of London, but of England are full of them, because they will not yeeld to these new proceedings, nor contami­nate their soules with this newe ser­uice, and leaue the olde true and Ca­tholicke fayth: besides a number of sundrye degrees, which are deade in prison: namely twentie three Bishops all depryued of their liuing these twē ­tie three yeres, & now but two of them alyue: I omit Doctors, Deanes, Archdea­cons, Krights, Squires, partlie in prison, partly departed the Realme and for­saking all, rather then they will for­sake God; and his moste true and vn­doubted religion. This is true (good Sisters) as knoweth God, you seldome heare of these things, and therfore you thinke either their is no other religi­on but that could seruice with-out all comfort and deuotion which you see in your parish church, or you thinke [Page]that must needes be the best, because you are not taught anie other: whereas you see (if you beleeue me) that all christendome almost is of an other re­ligion. And therfore this is the CA­THOLIKE CHVRCH, and yours is wor­thily called by your owne ministers, the church of England.

But this shall better appeere, The second marke is successiou. if I geue you an oth [...]r marke of the true & Catholicke Church, which is, that it must continew for euer, and from the first beginninge, which was in Christ and his Apostles, neuer to fayle, but to appeere and be seene still as a citrye vpon a hill, or a light in the world. Mat. 28. For Christ said: I vvill be vvith you vnto the ende of the vvorld: And againe: I vvill sende you an other Comforter, the spirite of truth vvho shall remaine vvith you for euer. And vnto Peter: Vpon this rocke vvill I build my Church, Mat. 16.and the gates of hell shall not preuaile against it. That is to say, the deuill and all his ministers, shall neuer so preuayle against this church, but [Page]that it shall still appeere and professe one, and the same fayth. So that there shall be no time, wherin this fayth and this church is not.

Now marke (good Sisters) I pray you hartely, whether your Englishe church, and your Englishe religion hath bene alwayes in the worlde since Christ his time. I will speake vnto you as before God, and as I shall answeare before him at the later day, and there­fore I requeste you to marke well my wordes and to consider of them. A whole thowsande and fiue hundred yeres after Christ, your English religi­on was not heard of in any parte of the world, but I tolde you before, that the true church must continewe for euer, & appeare alwaies, vnlesse you thinke Christ is false of his promise. When began your religion then? Forsooth about fiftie veres agone, by one Mar­ten Luther in Germanie a frier: who as­well for other vngodly respects, as al­so because he would needes marie and [Page]breake his vow which he had made of chastitie, began to preach against the POPE, and against the CATHOLIQVE CHVRCH, and because he taught great libertie, as that Princes ought not to reuerence the POPE, that all Preestes might mary, that no man neede to fast, and such like: he found many disciples in Germanye, and hath vnto this day carnall and fleshly men that loue their owne pleasure, more then the will of God, and his holy church.

But will you know what manner of man this was? Forsooth being exa­mined by learned men concerning his doctrine, he was so prest and so angred with the force of truth, that he sayd in a great rage: This quarrell vvas neuer begon for Gods sake, neither for his sake shall it be ended. Will you know further that he wrote against the POPE for malice and not for conscience? himselfe in his let­ter to Argentmenses fayeth: I neither can deny, neither vvill I, that if Carolstadius or any other man could fiue yeares agone haue [Page]persvvaded me that in the Sacrament is no­thing but bread and vvine, he might haue deserued of me great thankes: for I labored in that matter very carefully, knovving righte vvell that by that meanes, I might much haue hindred the Popes authoritie. Marke that this man would gladly haue foūd some-what agaynst the BLESSED SA­CRAMENT, but a long time he could not, till at length the deuill had taught him to wryte agaynst the Masse, De missa angulari. as him selfe witnesseth in his bookes, where he telleth what talke he and the deuill had together. Much more could I tell you of this man: but of this little you may iudge whether you may aduen­ture to build your faith vpō this man, who lyued within these fiftye yeares, and to forsake the auncient fayth of all Christendome continewed from Christ vntill this day: for it is moste certen that from this man came your new religion into England, but not immediatly at the first when he began to preach, for Kinge Henrye the ēight, [Page]wrote a learned booke very earnestly against him, The Quenes M. father wrote a learned booke a gaiust Luther for the pope. Afterward he forsooke him not vpon religion or conscience but vpon displeasure. which is common to be seene, but long after, partly when the King began to take displeasure against the POPE, because he might not be ma­ried and vnmaried as he list: Partly and especially, when King Edvvard being in the beginning of his raigne but a ve­ry child, was oueruled by wicked coū ­sellers to maintayne such a religion as might best agree to their carnall appe­tite. This was the beginning of your religion; the beginning I say, for as for King Heury, he wente nothing so farre as they are now come: but whereas for his pleasure he had put awaye the Popes authority, and for his profit had plucked downe Abbaies, he let all o­ther poyntes in man [...]r remayne as be­fore: and of this also rep [...]nted before he died, as it is knowen, if not? wo be vnto him that euer he was borne: for there in the next world (good Sisters) Kings and Queenes come to their ac­compts, as well as you and we poore [Page]folkes.

I could here tell you of many lear­ned and vertuous men that were then put to death, because they would not yeeld to the King in his vnlawfull do­ings: knowing right well that it was all contrary to the lawe of God. A­mongst whom were these two: The Bishop of Rochester the most vertuous and best learned of all the Clergie, as appeareth by his books. And Sir Tho­mas Moore Lorde Chauncel or of Eng­land a lay man, who for his vertue, wis­dome, and learning passed all tempo­ral men that euer were in that Realme, as appeareth by his learned workes written in the Englishe tongue, but now not suffered to be redd, because they teach the CATHOLIQVE FAYTH: Some man will tel you, that they were behedded for treason; but beleeue him not, vnlesse it be treason to obay God rather then Princes, surely other treason they committed none.

One Marke more I will shew you [Page]to discerne the true Church, The thir [...]e marke is [...] ­nitie. & that in few wordes, but so playne that your selfe will confesse it. To know the CA­THOLIKE CHVRCH, this is a certayne and an vnfallible marke, if it be in vni­tie and concorde? if it haue an agree­ment and consent of hartes and opini­ons: that is to saye, if it haue but one fayth and one religion. Act. 4. For of the true Church it is sayd: The vvhole multitude of beleeuers had one hart and one mynd. Ephe. 4. And S. Paule sayth: One God, one fayth, one bap­tisme. And againe: 1. Cor. 14. God is not a God of dis­sention, but of peace and vnitye. Looke now & consider the state of your Pro­testants in England onely, are they all of one religion? Haue you not among them, some Lytherans, some Caluinists, some Puritanes, all agreeing against the POPE, and ech disagreeing one from the other? Do not your Luther [...] ̄s preach yea before the Queene, not with-out great thankes for their labour, that the body of Christ is really present in the Sacrament? And doe not your Caelui­nists [Page]preach cleane contrary, that there is onely breade and wine? And as for your Puritanes doe not they preach and wryte so farre contrary from the other two, that they are now forbidden to preach and cast into prison, and put from all liuings? Yea the communion booke it selfe doth it not nowe saye cleane contrary to that which it sayed in the later end of King Henry his time? Then you were expreslye commaun­ded to beleeue that vnder each kind of bread and wine are conteyned the bo­dy and bloud of Christ, now it is petty treason to fay so? I speake not here of Dermarke, of Geneua, of other cities in Germanve, who are all Protestants, and all differing among them selues, and from you. I haue onely declared how great diuersitie and disagreeing their is amonge your Protestantes at home within one little Ilande: which is so euident, and so farre from good christianitie, that it may be vnto you a very certen and suer token, that the [Page]true fayth can not be amonge them, which hitherto can not agree in one fayth, each condemning the others o­pinion.

Thus (derely beloued, and my ve­ry louinge Sisters) I haue geuen you certen generall Markes to learne the true Church: To wryte all were infi­nite, because all bookes are full of our religion, I trust hereafter to instructe you in euery pointe, as you would de­sire, and I pray God geue you grace, that you may desire it: All at once woulde be to tedious: In the meane time remēber these two things: VVhen your religion began, and by vvhom, and how it came at length into England. This is the yeare of Christ a thowsand fiue hundred, eyghty and three. Luther began to preache with-in these fiftye yeares: If he preached the truth, and all before him were deceaued, where was the Church of Christ in all the worlde for a thowsande and fiue hun­dred yeares before? and how is Christ [Page] [...]ue of his promis, that sayd: I vvill re­mayne vvith you for euer, and the holy Ghost shall teach you all truth, and the gates of hell shall not prcu [...]ile against it: But for out Church, that is to say the CATHOLIKE CHVRCH, we can shew how it is grown and continued from the Apostles vn­till this day, and neuer fayled: We can reccon you from time to time, Councels, Bishopps, Doctors, infinite numbers of good christians of all ages that were all of our fayth and of our Church. Can your Ministers denye but that S. Chrisostome alloweth praying to Saints? or that S. Ierome calleth the Bishoppe of Rome Supreme head of the vvhole Church vnder Christ? or that S. Austen prayed for his mother being dead? or that he honored the Reliques of S. Steuen? or that S. Gregory sayd Masse? or that S. Ambrose sayeth, he­fore the vvords of consecration it is bread and vvine, but after the vvords are spoken by the preist it is the very body and bloud of Christ or that all christians in S. Austens time, did vvorship the blessed Sacrament? or that [Page]the second Councell of Nice [...], did ma­ny hundred yeares agoe, allovve the vse of Images for the memorie and representation of Christ and his sayntes? condemning I­mage breakers: or that S. Barnerd was an Abbot and had monkes vnder him, as in ca­tholike countryes now a dayes? can they deny but that all this is true? and dare they deny these vertuous Fathers, and Doctors of the Church to be now Saints in heauen?

O my good Sisters, that you could vnderstand their books and their wri­tinges, that you might your selues see what they say, and what wonderfull men they were, endued with the spirit of God exceedingly aboue other euen good men, much more then your li­centious leaders, I doubt not but you would suspect your new doctors, and folow these: you should perceaue they had the scriptures at their fingers eds, they knew right well the meaning and sense thereof, night and day by fasting and prayer, and chast lyfe, beseeching [Page]God that they might vnderstand and truly expound his word. O what a dif­ference is there betweene them and these new Preachers? Sisters, I appeale to your consciences, whither wil you, or ought you to truste in the expoun­ding of Scripture, your yong vnlear­ned, & fleshly Ministers; or these aun­cient, most skilfull, and most vertuous Fathers?

When Christ sayed: Mat. 26. Take, eate, this is my body: Al these Fathers say and agree that it was his bodye in verye deede: Your ministers tell you it was but bread and wine. Mat. 16. When Christ sayed to Peter, thou art Peter, that is a rocke, and vp­on this rocke vvill I build my Church. These Fathers say that Peter was made Head of the Church, and after him all his suc­cessors in the See of Rome where Peter was the first Bishopp: Your Ministers tell you that Peter had no more prehe­minaunce then the other Apostles, & therfore the Bishop of Rome hath no more authoritie then an other bishop [Page]hath. When Christ sayed to his Apos­tles: Receaue ye the holy ghost, Io. 20.vvhat soeuer ye doo loose in earth, shalbe loosed in heauen, and vvhat soeuer ye doe binde in earth it shal be bounde in heauen: These Fathers saye that Christ gaue to his Church autho­ritie to remit sinne by the ministrie of the preist to all such as doe truely re­pent, and therefore will haue the peo­ple goe to Confession: Your ministers haue taken that comfortable Sacra­mēt of penance away altogether. Whē Raphael the Angel sayth in the twelfth chapter of Tobias: That he did offer vp Tobias prayer to almightie God. And when in the second booke of Macchabees the fifteenth chapter, Onias the priest saith of Ieremie being dead This is he that pray­eth much for his people, and for the holie citie: these fathers say, that the Angells and Sainctes doo praye for vs, and that we may pray to them: your ministers doe not stricke to say, that these books of Tobie, & the Macchabces are scant good scripture.

Many other things lyke vnto these I could reccon, but I should be to lōg, fearing least I should werie you, these fewe are sufficient to geue you to taste of such marks as may shew you the CA­THOLIKE CHVRCH. These and many o­ther great reasons doe keepe all good christians within the Church. These thinges make so many catholiks, part­ly to haue suffred death: partly to haue died in prison: partly to continew in prison so many yeares: partly to for­sake their pleasant countrie, their dere frends, and to liue to their conscience among strangers, being thought of ma­ny worldly men to be very fooles for so doing: but they know right wel that the wisdome of this worlde is foolish­nes before God. Mat. 10 And Christ sayth, He that loueth father and mother, sister and bro­ther, better then me, is not vvorthie of me.

Sisters geue me leaue to tell you some-what of my selfe, not for anye bragge, but the more to moue you and to geue God all the praise for his great [Page]goodnes towardes me. It pleased my parentes to bring me vp in learning as you know, as I was not the best, so I was at al times not compted the worst among my felowes and companions: some small estimation I had in Oxforde aboue my desert, more afterwards whē it pleased the Duke to make me though vnworthy, Tutor to the Erle his sonne: as long as his grace did prosper, I liued in his howse to my conscience with­out trouble: when he was in the Tow­er, & other men ruled his howse, I was willed to receaue the Communion, or to depart: if I would haue yeelded, I had verye large offers which I neede not tell. It pleased God to staye me so with his grace, that I chose rather to forsake all then to doe agaynst my be­leefe, against my knowledge, agaynst my conscience, agaynst the law of al­mightie God: For a time I lay secretly in England, afterwards I came beyond the seas into these catholicke coun­tries, out of schisme and heresie: for the [Page]which I do thāke almighty God much more, then for all the estimation that I had or mighte haue had in Englande. Whatsoeuer my estate is here, I doe more esteeme it, then all the riches of England as it now standeth.

And were I so mad thinke you to forsake all preferment, all liuinges, all estimation, to liue from my good Mo­ther, from you my louinge Sisters and your husbandes, from other my deere frendes and companions, out of mine owne most pleasant countrie, would I doe this thinke you, but that my lear­ning & my conscience telleth me, that to solow your religion is present dan­ger of body and soule: and to be in the CATHOLIKE CHVRCH is the onely way to saluation? Fye vpon all worldy ryches when the soule is in danger: no­thing is so precious as the soule: first seeke for the kingdome of heauen, & for other things as it pleaseth God. O that I might vnderstand once, that you were of my mind, and of the catholike [Page]religion: O my harte would leape for ioy, to consider that althoughe we can not lyue together vpon earth, yet we may hereafter meete in heauen: which is vnpossible as long as we disagree in fayth. S. Paule sayeth: There is one God, one fayth, one baptisme. S. Austen sayeth, speaking of one Emeritus, He can not be saued but in the Catholicke Church.

Doe you thinke it sufficient to beleeue in the Father, the Sonne, and the holy Ghost? Vpō the 88 psalme. Harken what S. Austē sayth: VVhat doth it profit thee, if thou con­sesse the Lord? If thou bonour God? If thou preach and praise him? If thou acknovvledge his Sonne? If thou confesse that he sitteth at the right hand of his father? VVhat dooth this profit thee, if thou blaspheme his Churche? S. Athanasius in his creede saith: VVhoso­euer vvil be saued it is necessarie that he holde the Catholicke faith, vvhich faith vn­lesse a man beleeue in all points, and euery ar­ticle, vvithout doubt (sayth he) he shall pe­rish euerlastingly. One poynte is (good Sisters) that Christ gaue vs at his laste [Page]supper, his owne blessed bodye and bloude to feede vpon in the remem­brance of his bitter death: he that saith it is not so, doth he beleeue in Christ? Doth he not in effecte say that Christ was not able to doe it, and by that rea­son that he was not omnipotent? For when the three Euangelists reporte it so playnly, Mat. 26. Mat. 14. Luc. 22. 1. Cor. 11. & S. Paule after them: Take, eate, THIS IS MY BODY, that shall be dely­uered for you: THIS IS MY BLOVD that shall be shed for you: What maketh a man to doubt but that it is so in deede? O you will say, I see nothing but bread and wine. If you should see his body, no god a mercy if you did beleeue it: But Christ sayed to Thomas: Thou Thomas doest beleeue because thou hast seene, 10.20.but hap­py are they that beleeue vvhen they see not. Mat. 2.

I pray you when the three wise men came from the East to worship Christ, what did they see in him? Forsooth a yong infant, not able to helpe himselfe suckinge his mother a poore carpen­ters wyfe, and that in an oxe stawle: [Page]yet they fell downe and worshipped him as a God: Is it not as easie to be­leeue the body of Christ is vnder the forme of bread, as that almightie God himselfe was then vnder the shape of a seely weake infante? O good Sisters, vnlesse you beleeue, you shall neuer vnderstande: beleeue once Ghrist his wordes, and that he is Almightie, and that he is able to doe what soeuer he sayeth, and you will thinke that all is easye: returne to the CATHOLIKE CHVRCH, and be content to learne that which you know not, of them that wil not for all the world deceaue you, and you shal fynde exceeding comfort.

When Christ shall say at the later day, as it were in this maner. Was it not of my great kyndnes that I lefte vnto you mine owne body and bloud? And was it not of my exceedinge goodnes and wisdome to leaue it, not in the forme of flesh and bloud, least your na­ture should abhorre it, but of bread & wyne which can be lothsome to no [Page]man? and you make me this gaye re­compence, saying that it was nothing but bread & wyne, because you could tast nothing els in your mouth, and be­cause your new preachers tould you so, whom I sente not? Were not you christened in an other fayth? Did not my church vvhich is my spouse and the pil­ler of truth, Apoc. 21 1. Timo. 3. alwayes teach otherwayes? What haue you to saye for your selfe, but that you haue most vukindly abu­sed that BLESSED SACRAMENT and hea­uenly misterie, and make me a lyer, and deny my omnipotencie, and therefore deserue eternall damnation with all such as haue deceaued you?

When Christ shall say this, will it not be a heauye case? When Cyprian, Ambrose, Chrisostome, Austen, Ierom, Grego­rie, Bernard, all the olde Fathers now Saints in heauen, shall come and beare witnesse against you, and say that they taught otherwise? When your Bishops that are now partly deade, and partly in prison for the defendinge of this [Page]cause, shal condemne you because you did not folowe their good example? When your owne doctors & teachers shall not be able to answere for them­selues, will it not be a pitifull case? But I hope better of you (good Sisters) I can not mistruste your good natures, but that you will be glad to learne the truth: which almighay God graunt vn­to you for his deere Sonnes sake who died for vs: and that I may heare some comfortable newes from you.

Doe but signifie vnto me that you are content, if any thing be amisse, to be better instructed. Proue me what I can say for any thinge that trowbleth your consciences: It shall be farre bet­ter newes vnto me, to receaue two lines from you to such a purpose, then to vnderstād that your husbands were made Lords and you Ladies. He is rich that is in the Catholike Church, and he is honorable that is in the fauour of God. Sisters if I might doe you good to God-warde, I would not sticke to [Page]aduenture this body of myne to saue your soules, to come and talke with you: my bodye is not more precious vnto me then your soules: How you are disposed, & what you would haue me to doe for your sakes let me vnder­stand by the next. Deale wisely I pray you & warily both for your owne sake and for our good frend this berer: It is not reason that for his good will he should incurre any danger: God for­bid: my truste is in your wisdome that you will keepe this very close til here­after by reason of the great persecuti­on. The matter is waighty and concer­neth both you and this berer verye much: be wise and trusty, and deceaue not your brother that loueth you as himselfe, and therefore wisheth by all meanes to do you good. S. Paule sayth: He that hath not regard of his ovvne kindred, 1. Timoth. 5.hath denied the fayth, and is vvorse then an Infidell: S. Chrisostome vpō the same place wryteth thus: If a man instruct strangers in the fayth, and suffer his ovvne kinne to conti­nevve [Page]in their error vvith vvhom he vvere lykelly to preuaile most, because they make most accompt of him, vvere he not a most cru­ell and barberous man? For this cause I wryte vnto you, and wish you al grace, al goodnes, al heauenly comfort: laste of all, and least of all, to prosper in this world, and yet I wish you that with all my hart at the pleasure of God.

Other good thing I haue none to sende you but this, I will remayne in your debte for your gentle tokens. Commend me to your selues, your lo­uing husbands, and your litle ones: and when you haue learned to beleeue ryght your selues, bringe them vp ac­cordingly, & teach them to feare God. Make much of this berer I praye you: and saue him harmelesse by your wyse and discreate dealings. Almighty God preserue you, and by his holy spirite leade you into all truth.

Amen.

RYGHTE Worshipfull, al­though your worldly dig­nitie, and the iuste opinion of your greate wysdome compared with my contraries mighte feare me from writing vnto you in this bould maner, yet many thinges moued me, especially my charitie towardes you to whom I am beholding for cau­ses which you may remember, and my dewtie towards God, whose good mo­tion I hope it was, that I should tell you rather frendly then finely, playne­ly thē curiously, that which your selfe doe knowe much better, but haue not cause so well to remember: Isa. 28. Because that vexation doth geue vnderstanding, Ps. [...]8. and man vvhen he vvas in honor did not vnderstand. Which differēce in estate, maketh that [Page]the yonger man for yeres & more sim­ple for wit and knowledge, may not­withstanding sometime truly say with the prophete: Ps. 118. Aboue auncients haue I vn­derstood. Quare doctoralis ille facessat splen­dor cuiuscunque dignitatis recedat ambitio: cum fratre & conseruo meo, filig matris eccle­fiae, discipulo Iesu Christi loquor. Therefore setting a side that doctor all honour and the re­spect of vvhat dignitie soeuer, I may be bould to speake playnely vvith my brother and fel­lovv-seruant in Christ, vvith a childe of our Mother the Church and a scholler of Iesus Christ.

Presupposing then that you are in conscience a catholike, and seing that in outward shew you professe the con­trary, I am bould to reason familiarly with you, and to demaunde: whether you thinke it lawfull to beleeue one thing inwardly, & to protest the con­trary openly? and how you can auoyd these euident scriptures: VVith the harte vve beleeue to Iustice: But when there is necessary occasion: Ro. 10.10 VVith the mouth con­fession [Page]is made to saluation. He that shal deny me before men,Mat. 10.33.I also vvill deny him before my Father vvhich is in heauen. But if you thinke it vnlawfull so to doe, (because you wote well it is condemned of old in the hereticks called Helcesaitistes and Priscilianistes) and yet doe agaynst your owne perswasion, Buscb. li. 6. ca. 31. Aug. cōt. Mendac. Cap. 2. Ro. 14.22. how answere you these places: Blessed is he that iudgeth not himselfe in that vvhich he approueth. And: vvhatsoeuer is not of fayth is sinne: Ro. 6. That is (as S. Augustine and others expounde it) reluctante conscientia: Our conscience stri­uing against it. If neither the one nor the other, but you are perswaded that a man may lawfully professe both religi­ons as time and Prince altereth: Besids that it was the heresie of Basilides. Lib. 4. ca. 2. Tò á­diaphore in, as Nicephorus wryteth: What interpretatiō haue you for these scrip­tures: Vsquequo claudicatis in vtramque partem &c. 3. Re. 18.21.Hovve longe haulte you on both sides? I four Lorde be God? solovv him: But if Baal? folovv him. Ecclesiast. 3. And agayne: Coringre­diens duas vias &c. A harte that goeth tvvo [Page]vvayes shall not haue successe, and the per­uerse of harte shall be scandalized in them. And: 1. Cor. 10.11. you can not drincke the chalice of our Lorde, and the chalice of deuils: Mat. 6.24. Mat. 12.30.you can not serue tvvo Maisters. He that gathereth not vvith me scattereth. And agayne: Iac. 3.16. Doth the fountayne geue foorth at one hole svveete and sovver vvater? And yet agayne: Apoc. 3.16. But be­cause thou art lukevvarme, and neither could nor vvhot, I vvill begin to vomit thee out of my mouth. I neede not vrge the terrible threatenings, your wisdome may car­nestly consider of it.

But it is possible that you mislyke of certen things in the Catholicke re­ligion which you would wish to be o­therwise, and conceaue a mixte religi­on, compounded of that which is best in both. But M. Doctor, you are in myne opinion wyser then they whoe notwithstanding for this singularitie are esteemed to be wyse men, and of graue iudgement, but of the vnwyser sort. You know concerning things to be mislyked, ether they pertayne to [Page]fayth or to manners: If these later of­fend, you wot what S. Augustine hath long agone answered the Donatistes: Tollerare ecclesiam, non probare, paleas in tanta copia esse vt frumentum tegant, donec veniat is qui ventilabrum habet in manu sua vt purget aream suam. That the Church doth tollerate and not approue them, and that their is so great quantitie of chaffe that it couereth the corne, till he come that hath the fanne in his hand to purge his floore.

If any poynte of doctrine agreed vpon by the whole Church (which is alwayes directed by the holy Ghoste) mislyketh you? you may vpon deeper consideration, iustlye feare leste your selfe, or any other man in this case be not a true Catholicke, nor of that Church, out of which is no saluation: For that which is the grounde of your fayth in one poynt must consequently be the grounde of it in all the rest. So that if you beleeue (as you doe) the presence of Christ in the blessed Sa­cramēt, because the vniuersal Church [Page]out of the scriptures hath so conclu­ded: then if the same Church doe de­fine any other Article, for example, Of Purgatorie, of praying to Saincts, of Pilgri­mage, of Pardons, of Images, you must in like maner beleeue the same. If not? What authoritie doe you folow? What doe you make your grownd? but your singuler fancie, as in these, so in all the rest which you seeme to beleeue,

Farre from the obedience which the Apostle teacheth: Captiuatinge their vnderstanding to the obedience of fayth: 2. Cor. 10.3. And very wide from S. Austens moste learned and humble opinion. Contr [...]cy. funda [...]a. 5. Non crederem Euangelio nisi authoritas Ec­clesiae me moueret: I vvoulde not beleeue the Ghospell, except the authoritie of the Church did moue me. He that sayed so, would he not also vpon occasion offered bold­ly and confidently haue sayd: I beleeue their is Purgatorye, that their are Par­dons in the Church, that we may pray to Sainctes, because the Church doth teach me to beleeue so. And if you aske [Page]him what church, he wold send you to his long treatises against the Donatists & shew you as in a glasse a very liuely discription of this present CATHOLIKE ROMANE GHVRCH. No dout the autho­rity of the Church is ether so necessary or so sufficient a foundation to builde vpon, that without the warrantise of it a man beleeueth nothing, because he beleeueth his owne braynes: and with it, a man may and ought euen agaynst humane reason beleeue any thing, be­cause it is the Oracle of the holye Ghost.

And in good sooth, it is a small reason to credite one article and dis­credite an other, both defined by the Church. As to saye: this is golde and this is copper, both being tryed golde by the tou [...]ch stone. As much to say in playne wordes, this I will, and this I will not. Prospe [...]. pru. P. 2.0.27 Si [...]yolo, si [...]iubeo, stet proratione voluntas. Vnnaturall children, and ther­fore in deede no true children, that deuideth their mother the Church, ly­king [Page]this, misliking that: which is pro­perly deuidere sententiam: Euen as Salo­mom iudged moste truly her to be the false mother, that requyred moste im­pudently: Be it neither to me, nor to thee: but let it be deuyded. 3. Reg. 3.26. In. Ps, 88. conc. 2.Quid prodest si Domi­num confiteris? Deum honoras? if sum predi­cas? Filium eius agnoscis, sedentem ad dexte­ram patris confiteris? & blasphemas ecclesiam eius? VVhat doth it profit thee (sayeth S. Austen) if thou confesse our Lord, if thou ho­nour God, if thou prayse him, if thoudost ac­knovvledge his sonne, and confesse him to sit at the right hand of the Father, and yet doest blaspheme his Church? And after he had recyted all the heresies before, and in his tyme, he sayeth: Omnis christianus catholicus ist a non debet credere: Ad Quodul. in sine.sed non om­nis qui ista non credit, consequenter debet se christianum catholicum iam putare vel dicere. Possune enim & haereses aliae quae in hoc opere nostro commemoratae non sunt, vel esse vel fieri, quarum aliquam quisquis [...]e­nuerit, Christianus Catholicus non erit. Euery christian catholike ought not to beleeue [Page]these thinges, but it follovveth not that euery one that belecueth not these thinges ought to thinke and accompt him selfe to be a christian catholike, for their may be many other here­sies vvhich are not reconned vp in this booke, any one of the vvhich, vvhosoeuer holdeth, is not a christian catholike. And therfore A­than [...]si is in Symbolo sayeth: VVhich (Ca­tholicke fayth) except euery one doe keepe vvholy and inuiolable, vvithout doubte he shall perish euerl estingly. Thus much I haue sayed by the way, rather to you, then of you: because I haue knowne certen learned and wyse men of that mislyking and distinguishing humor.

But to you I will talke as to one that is in conscience a full Catholicke, and for outwarde behauiour may be esteemed contrary. S. Austen exhorteth vs: Vbi supra. Amemus Dominum Deum nostrum, Ame­mus Ecclsiam eius, illum siout Patrem, istam si [...]ut Matrem Matrimonium hoc magna cum charitate compaginatur: Nemo offendit vnum & promere [...]ur alterum. Nemo dicat ad Idola quidem vado: sed tamen Dei ecclesiam non re­linquo, [Page]Catholicus sum: tenens Matrem, offen­dis Patrem &c. Let vs loue our lord God, let vs loue his Church: Him as our Father, her as our Mother. This matrimonye is knitte together vvith greate charitie. No man offendeth the one, and deserueth thankes of the other. Let no man say, I goe to the Idols, and yet for all that I doe not forsake Gods Church: I am a Catho­licke, houlding thy Mother (in harte) and of­fendinge thy Father (in facte openly) &c. I neede not tell you, that to communi­cate with Idolaters and with hereticks is all one, Passim in propheta [...] Quia omnis heresis Idolum est sec­tatorum eius. Because all heresie (as S. Hie­rome sayeth) is the Idoll of her follovvers. And therefore S. Austen declaring the danger of the one to be more then the other sayth: Vpon the. 54. Psal. Ab illis qui longe sunt facilis cautio est: non me tamcito fallit qui dicit: ve­ni Idolum adorare: multum a me longe est. Christianus es? Christianus inquit: expropin­quo aduersatur, prope est, redime in pace ani­mam meam ab iis qui appropinquant mihi. VVe may easily bevvare of those that be a­farre of, for he doth not so soone deceaue me, [Page]vvhich sayth: Come adore the Idoll, he is very farre from me. Art thou a christian? I am a christian sayeth he: he is neere to me: he is a­gainst me euen at hand: redeeme thy soule in peace from those vvhich are neere vnto thee. S. Ambrose: Fraterno nomine non fraterné ecclesiam persequntur: [...]e Incar. Ca. 2.siquidem sub optione. nominis Christiani & quadam nuncupatiua fidei germanitate paricidalibus gladiis nos cu­piunt vulnerare. They persecute the Church vnder the name of a brother, but not brotherly: truly they desire to vvounde vs vvith their murthering svvord vnder the chosen name of a Christian, and a certen fayned brotherhood of fayth.

Now if the pretensed name of a Christian doth so easely procure cre­dite to false doctrine? What doth the name of a Catholicke to perswade er­ronious opinions? which I beseeche you consider deepely. For a Catho­licke you are esteemed, and learned and wyse: Many good meaning men that gladly would doe well depende vpon you, harken what you say, looke [Page]what you doe, and because they are de­termined to folow you, by your do­ing ill and saying worse, you doe piti­fully infecte many hartes, either with error or dissimulation, and wounde their soules to euerlasting death: and that because they compte you a Ca­tholicke, and therefore are perswaded, that you will not teach them amisse. Lyke as the Iewes conceyued of one Al [...]mius the hygh Priest, saying: 1. Mac. 2. The man being a Priest of Arons stocke and comming vnto vs after this sorte, vn­doubtebly will not deceaue vs. But you can well remember howe by that name and tytle he abused them.

Surely, if Heresie should choose persons for her commendation, there could be no greater pollicy, thē to hire such as haue bene wyse Catholicks & are so esteemed yet. But in deede to be a slaue to heretical aduauncements doth not become a wise mā: & so great contēpt of Christ & his Church cā not stande with the name of a Catholicke: [Page]Besids that, the danger thereof is terri­ble, and with litle consideration may iustly make a stony harte to quake and tremble. For what will you alleage at the later day? or vnder what name will you pleade for your saluation? VVhen he shall render euery man accordinge to his vvorkes. Mat. 6.27 Amb. li. 3. [...]e sp. san. c. 18. That you are a Christian? But Christ will answere: Non agnosco nomen meum, vbi non agnosco doctrinam meam. I doe not acknovvleage my name, vvhere I doe not acknovvleage my doctrine. Ps. 49 That you are a Catholicke? But if thou savvest a theese, Ro. 2.24thou rannest after him. And my name through you is blasphemed a­mongst hereticks. Ps. 16. And: Their belly is fil­led vvith my secrets. 1. Tim. 6. Of close dissembling catholicks, their congregation was in­creased and multiplyed. When our sweete Sauiour (who made that nota­ble confession for euery one of vs be­fore Pontius Pilate) shall thus say vn­to you that now dare not confesse him, will you not then wishe that you had prayed with the Prophete: Ps. 118. Take not a­vvay [Page]out of my mouth the vvord of truth vt­terly: Ps. 38. And that you had donne with the Prophete: I haue not hid thy truth from the great Councell. And: Ps. 39. Lo I vvill not stay my lippes, Lord thou haste knovvne.

Looke well vpon your person, your calling, your place, what a foule example it is to others, and when such a man doth (I will not say) further, but tollerate onely and dissemble false re­ligion. Wo be to the worlde for scan­dals. S. Austen hath a place much wor­thy of your consideration. Ca. 7. de. pastor. Si indifferen­t [...]r habuero errorem tuum, attendit qui fortis est, put at nihil esse ire in haeresim. Quando ali­quod commodum de seculo illuxerit, vnde mu­tetur statim mihi dicit, fortis ille periturus: & hâc & hâc Deus est: quid interest? homines inter se litigantes hoc secerunt, vbicunque co­lendus est Deus: si forte illi dixerit aliquis Do­natista, non tibi do filiam meam, nisi fueris de parte mea: illi opus est vt attendat & di­cat: si nihil mali esset de parte eorum, non con­tra illos dicerēt tāta Pastores nos̄tri, nō pro illo­rum errore satagerent. Si ergo cessemus & ta­ceamus [Page]contrar: ō loquuturus est. Vtique si ma­lum esset in parte Donati, loquerentur contra, redarguerent eos, satagerent lucrarieos, si er­rant, reuocarent illos: si pereunt, quaererent. If I (being a pastor or guide of others) should make it (in the weaker sorte) a matter indefferent, to be of your error, then the strong in fayth vvould note it, and thincke it vvere no matter of importaunce to fall into heresie. Therefore vvhen any commoditie that the vvorld mighte proffer by changing of his religion, the stronge prone to perishe vvould strayght say to me: [...]ush, God is on this side, and that s [...]le, there is no difference, men onely falling at varience aboute the matter, haue made all this adoe. God may be serued on each hande. If some Donatist (so was the secte of that tyme called, as now Protestant or Caluinist) should happely say vnto him, I vvill not besto vve my doughter vpon thee, excepte thou vvilte be of our secte, such a one bad neede to take good beede and saye, if it vvere no hurte, but an indifferent matter to be of the Donatistes partye, then our Pastours vvould not speake so many thinges agaynste [Page]them, they vvoulde not busye them selues so muche aboute that errour. Therefore if vve cease and hould our peace, he vvill saye all contrarye: Surely if it vvere so ill a thinge to be of the secte or parte of Donat, our Pastors vvoullde speake agaynste it: vvould reproue them: vvould seeke to vvynne them: If they erred, they vvould reuoke them, if they be lost, they vvould seeke them.

If it be such a blocke for other men to stumble at, when the learned Doctour and Pastour doeth not con­fute heresie? What is it when he prea­cheth and prayseth it? Alas you can not denye, but that you doe so. 1. cor. 8. And so through thy knovvledge, the vveeke bro­ther shall perishe for vvhom Christ hath dy­ed. Saynte Cyprian bringeth in children, Ep. de. laps. whose Parentes example made them den [...]e Christe, Aug. ep. 23. pleadinge for them selues at the daye of Iudgemente, in this manner. Nos nihil fe [...]imus, nec dere­licto cibo & poculo Domini ad prophana con [...]agia sponte properauimus: Perdidit nos aliena perfidia, parentes sensimus parrici­das: [Page]illi nobis ecclesiam Matrem, illi Pa­rentem Deum negauerunt, vt dum parui & improuidi, & tanti facinoris ignari per a­lios ad consortium criminis iungimur; aliena fraude caperemur. VVe our selues did nothing: vve forsooke not of our ovvne accorde the meate and cupp of our Lorde, and hastened to prophane contagions: other mens faythlesnes destroyed vs. VVe felte our parentes murthe­rers of vs their ovvne children, they for vs de­nied the Church our mother, they forsooke God our Father that being in our young and vnskilfull yeares, and vvholy ignorant of the vvickednes, vve mighte be intangled by o­thers in the felovvship of the sinne, and be in­trapped by other mens fraude.

If the carnall children may iustly thus accuse their naturall parentes in the case of Idolatrie? May not spiritu­all children much more impute their damnation to their spirituall fathers in the cause of heresie? I will not dispute how the crymes differ to commit Ido­latrye and to preach heresie, both a­gainst a mans conscience, but because [Page]dissimulation is the least of them, and scandalizare fratres is an horrible sinne: Therefore the authorities which ser­ued sometymes agaynst the one, may now be aptly vsed agaynst the other. S. Austen: Apparet illud esse prohibitum, ne in honorem alienorum Deorum aliqua re vtamur, aut vti existimemur, Ep. 15 [...].sic eam accipien­do, vt quamuis animo contaminamus eos ta­men qui nostrum animum ignorant, ad haec honoranda, aedificemus. It is euident that vve be forbidden to vse any thing vvhatsoeuer for the honour of straunge gods, or in such sorte as vve may be thought to vse it to that end so taking it, that though vve in our harte con­temne it, vve yet prouoke them that see not our mindes to honor the same. And agayne speaking of Seneca: Eo damnabilius cole­bat Idola, quó illa quae mendaciter agebat,De ciui. Dei li. 6. ca. 10.sic ageret, vt eum populus veraciter agere ex­istimaret. He did so much more damnablye vvorship Idols, for that he so did those thinges vvhich he did in fayned shevv onely that the people might thinke he did them truly and vnfaynedly.

For howe shall the people iudge, but accordinge as they see and heare? If a good meaninge or interpretation would serue: Peter, might haue sayed, (as some olde wryters excused him) that dicendo, Theeph. in. [...]. 22. Lu.Nescio bominem, illud voluisset, Nescio purum hominem, sed Dcum bominem factum: sayinge: I knovve not the man, be meant I knovve him not for a pure man, but for God, Ep. Cleri. Roms. 31. Apnd. Cyp.made man. But: Cum totum fidei Sa­cramentum in confessione Christi nominis in­telligatur, esse digestum, qui fallaces in excu­satione peaestigias, quaerit, negabit. Et qui vult videri propositis aduersus Euangelium vel edictis vel legibus satisfecisse, hoc if so iam paruit quod videri paruisse se voluit. Seeing the vvhole Sacrament of fayth is knovvne to consist in the confession of Christ his name, be shall be deemed to deny him that seeketh de­ceiptfull and vayne shifts for his excuse. And he that vvould be compted to haue satified or fulfilled Lavves or statutes promulgated a­gainst the Ghospell, in that he must be adiud­ged to haue obeyed them, that he vvould haue him selfe seeme to haue done it. And there [Page]fore constante Eleazarus woulde not eate, no not lawfull meates, 2. Mac. 6. leste it should be thought he did eate meates vnlawfull. I appeale to your consci­ence onely (for what neede I vrge e­uidente places) whether these autho­rityes doe not concerne you? S. Am­brose sayeth: Li. 2. of. c. 24. Licet [...]bi silere in negotio dun­taxat pecuniario, quanquam si [...] constantiae adesse aequitati: in causa autem Dei, vbi communionis periculum est, etiam dissimulare peccatum est non leue. It is lavvfull for thee in a monye matter onely to hould thy peace, though it vve [...]e the part of a constant man e­uen therein also to stand in a matter of equi­ty: but in the cause of God, vvhere commu­nion or felovvship in [...]ayth is in perill, euen to dissemble is no small sinne.

O but it is good wisdome to mayn­teyne credit in euery worlde, and to loose neither welth no [...] estimation. I wounder that any wyse man shoulde thinke so. Much lyke as Cato Vticensis thought it great manhood to kill him selfe: and the secular Poet calleth it [Page] Catonis nobile laetum: Cato his noble death: Whereas S. Austen proueth it to haue bene dastardly cowardnes, and woma­nishe pucillanimitye: Ryghte so that worldly wisdome, is foolishnes vvith God: vnlesse a christiā man may say with the vnchristened and prophane Oratour: Seruire temporibus sapientis semper est habi­tum:2. Cor. 3.19.It vvas alvvayes compted vvisdome to apply him selfe to the tyme. And Non idem semper dicere sed idem semper spec̄tare debe­mus. VVe ought not to speake the same thing advvayes, but to approue the same thing still. And: Quem fugiam scio, ad quem fugiam ne­scio: I knovv vvhom I should fly: but I knovv not to vvhom to flye. O but we are com­maunded to obey our Prince: I neede not tell you how sarre, and in what de­grees: S. Peter and S. Iohn tell you by their example the case muste be limi­ted. I will onely put you in mynd of o­ther worthy men sometyme Prelates in the Church, and as it were houlde you the booke to reade howe they haue delt with Princes and potentates Act. 6.19. [Page]vpon the like occasion: what vehemēt perswasions, how manifestly they re­sisted for his sake: VVho is terrible and ta­keth avvay the spirit of Princes,Psal. 75.terrible to the Kings of the earth.

Theodoretus wryteth thus: Ec. histo. lb. 4. ca. 17 Cum Prae­fectus (Modestus) Caesaream venisset, Basi­lium Magnum accercitum honorificè excipit, leui & blanda oratione compellat: hortatur vt cedat tempori, & ue propter nimis curiosam dogmat [...]m obseruationem, eamque paruo esti­mandam, tot tantasque ecclesias prodat: polli­cetur se Imperatoris (Valentis) amicitiam ei conciliaturum beneficiaque multis aliis in­de euentura praedica [...]. Cui diuinus ille vir: pueris (inquit) haec quidem oratio conuenit, siquidem illi ac sui similes eiusmodi verba a­uidé arripiunt: at qui sunt in sacris literis e­ducati, ne vnam quidem sillabam diuinorum dogmatum prodi siaunt: sed pro istorum defen­sione, si opus sit, nullum non mortis genus liben­ter amplectuntur: quod autem ad Imperato­ris amicitiam attinet, eam cum pietate iunc­tam magni aestimo, sed si ea careat, pernicio­sum esse dico. &c. VVhen the Lieutenante [Page]vvas come to Cesar [...]a, he called for Basill the great, and receaued him honorably, and by a svveete and gentle speach exhorted him to yelde to the tyme, and not vpon to curious ob­seruation of some poynte of no great vvayght to betray so many and so great churches, pro­mising him vvithall to reconcile him to the Emperours fauour, and affirming that much good might come thereof to many. To vvhom this diuyne man ansvvered, that his tale vvere fit to persvvade children and such like, vvhich vvould easely lyke of such offers: but that those vvhich are brought vppe in holy vvrit, can not suffer one fillable of heauenly doctrine and lavves to be betrayed, but for defence thereof vvould embrace, if neede re­quire any kinde of death. As for the amitye of the Emperour, if it might be had vvith pi­etye, I much vvould esteeme it, but vvithout that I saye it is [...]. May it please you to reade a litle after the constante confession of the Preists and Deacons of Alexandria, Lib. 4. ca. 20. being exhorted by Mag­nus the Count: [...] fidem [...]b Aposto­lis per Patrum successionem traditam prode­rent, [Page]affirmando Valenten Augustinum Im­peratorem clementissimum hac re veheme [...] ­ter delectatum iri. Postremó cum maxima con­tentione vocis haec verba protulit: O mis [...]ri, obsequimini. Ariani opinioni assentite. Nam diuinum numen, licet illa quam colitis religio vera sit, si non vestra sponte, sed necessitate ducti ab ea discedatis, veniam vobis daturum est: Etenim in his quae necessitate peccantur, relinquitur excusationi locus, sed cum sua sponte quisquam deliquerit, carere reprehen­sione, non potest. To betraye their Auncestors fayth receaued of the Apostlis by succession of the Fathers, affirming that Valens the moste clemente Emperour vvoulde be much pleased thereby. Lastely vvith greate vehemency of speach & loude voice be vttered these vvorde: O miserable men, obey, assent to the Arians opinion, for though your religion vvere true, the diuyne Maiestye vvould pardon, seeing you fall [...] from it vvillingly, but of neces­sity compelled: for their is euer iuste exc [...]se to them that offend by necessity, though vvhen a man falleth vvillingly he can not be vvith­out blame. Reade the place and marke [Page]how litle they esteemed these World­ly perswasions, which I haue therefore recyted at large, because the worlde is prone now a dayes, not only to vse, but also to follow the lyke inchaunte­ments.

But must the Prince needs be soo­thed? Then Symeones an Archbishop of Persie is without cause praysed in the Ecclesiasticall histories. [...]ozo. lib. 2. ca. 8. Qui introductus ad Sap [...]r [...]m Regem vt de fide sua responderet, neque veritus est quiequam, neque Regem ad­orauit: Rex commotus sciscitatur cur iam neu­tiquam [...]psum adoret, cum ante fecisset. Cui Symcones, non ante (inquit) eram deductus ad verum Deum prodendum, & propterea non re [...]us tham debitos honores Regi praestare: at iam idem ipsum facere fas non est, nam iam pro pietate & nostra religione decertaturus venio. VVho being brought to King Sapor to gene [...]n accompt of his fayth, neither vvas a­ny vvhit afrayd, neither adored the Kinge: vvhereat the King being offended, demaunded vvhy be novv did not his duty to him as at o­ther tymes before he had done? To vvhom Sy­meon, [Page]I vvas not sayed he before brought to your presence to renounce the true God, and therefore then I refused not to doe due honour to the Kinge, but novv it is not lavvfull to doe the same, for novv I come to combat for piety and our religion.

Thus to obserue tymes (M. Doc­tor) was good wisdome so to honour the Prince at one tyme, that God be not dishonored at an other tyme. Luc. 2 [...]. This was to render to Cesar the thinges that are Cesars: and the thinges that are Gods, to God. O that all Prelates, in worldly consi­deration worthy men, would learne by these examples and the lyke, to teach Princes, rather then to be taught by them, to be stout in God his cause: and so happily to winne both the Prince and the people, rather then by the con­trary to peruerte them. Will you haue an example of such lamentable conse­quents: Theod. lib. 4. ca. 32. Vlphilas Gotthorum Episcopus cuius verba pro ratis legibus habebant, cum ab Eu­doxio pecuniae illecebris persuasus esset, nul­lam doctrinae esse differentiam (Catholicorum [Page]& Arianorum) idem barbaris suis sua autho­ritate potiús quam ratione vlla ita persuasit, vt patrem maiorem quidem dicant [...]sse, crea­turam tamen esse filium noluit dicere. Vlphi­las Bishop of the Gothes vvhose vvordes the people compted of as of very lavves, being cor­rupted of Eudoxius by mony, so persvvaded those his barberous men, not by any reason but by his authoritye onely, that betvvixte the Catholicks and the Arians their vvas in doc­trine no difference: that they affirme the Fa­ther to be greater then the sonne, but yet vvill not say that the sonne is a creature. Lyke as if an hereticke Superintendent should aske a dissemlinge Catholicke: doest thou beleeue, that Christ is in the Sa­crament? No forsooth: and sayth no m [...]re, but meaneth he is not there visibly and fleshly: were not this to say as the hereticke woulde haue? And if some learned man would teach in this ease that he might say so verve well, were it not a damnable lesson both to Maister and Scholler? Your learning & your wisdome knoweth it were so.

But will you geue me leaue to bring one example more of the peo­ples dangerous error through the scā ­dalous demeanure of Catholicke Pre­lates? Misinus & Vitalis sent to Constan­tinople from the Bishop of Rome to examine the case of one Peter esteemed an hereticke, delte so couldly in the matter, and kept such familiar compa­n [...]e with the hereticks: Euang. lib. 3. ca. 21. Vt ea ratione mul­ti simplices homines ab hereticis in errorem in­ducerentur qui affirmare non dubitarunt Pe­trum ab Episcopo Romano in communionem receptum esse. That by their meenes, many simple men vvere brought into errour by the hereticks, vvho sticked not to affirme that Pe­ter vvas admitted, by the Bishop of Rome to his Communion. And because I spake of ye [...]lding to Princes, the selfe same his­tory telleth that Acacius the Bishop of Constantinople (otherwise a worthy man) was iudged by the Councell of Calced on grauissimo crimine dignus, vvor­thy of a most greeuou [...] fault, because he did not tell Zeno the Emperor which com­municated [Page]with Peter, the Councells sentence vpon him. Cume rte istud simo­do amaret Zeaonem, [...]. Cap.prestare deberet: verum Imperatoris desiderio satisfacere quam fideiconsulere expetebat. VVhen perdy, if he had loued the Emperour Zeno, he should haue done that, but he had a greater desire to satisfy the Emperours mynd, then to aduaunce the fayth. He saw that the Emperour had prefer­red him, and therefore to gratifie his Maiesty, dissembled what was done in the Councell, and him selfe communi­cated with him. But it was small for the Emperours honour to haue such a freend that would not deale plainlye, as it appeareth by the story.

Themistius the Philosofer speaking of the A [...]acians, that applied thē selues to the Emperours pleasure (then Ioui­anus) agaynst their conscience, sayth: Assentatores non Deum sed purpuram Colu­isse,Socrat. lib. [...]. ca. 21.Euripoque similis esse, qui modò in hanc, modò in illam partem praecipitatur. That those flatterers did not vvorship God, but the Em­perour: and vvere lyke to Euripus, vvhich [Page]runneth one vvhyle this vvaye, an other vvhyle that vvay. Vndoubtedly besides that, simulation is an horrible offence toward God, besides the euell exam­ples ministred thereby, to the simple, and the punishment due for so many soules miscaried: vndowtedly I saye a knowne dissembler is neuer well thought of: yea he is alwayes secretly misliked of the same Potentats whom he thinketh by soothing and yeelding to gratifie. And it is certen that among them selues they iest at such cōterfaits. As Octauius. Augustus drinking to a frēd of his taxed one that sate present, say­ing: Proditionem amo, Proditores non l [...]udo. I loue the betraying of treason, but I doe not prayse the betrayers thereof.

And here I remember the terri­ble storye of Constantinus the false Bi­shop of Constantinople, Who hauing yelded to the Emperout against Ima­ges, and vtterly abiuring them, and consented to the excommunication of Iohn Chrisoroas (otherwise) S. Dam [...]s [...]n [Page]and other holy men for the same mat­ter, notwithstanding, fell into such dis­pleasure and disgrace, that as it is long, so it is lothsome and pittifull to tell what dishonotable reproche he suste­ned before all the people where he had bene Bishop, not one of them all mourning or lamentinge his case be­cause of his inconstancy and dublenes: for euen vntill his miserable death the wretched man sayed, whatsoeuer they would haue him, hoping thereby to wynne fauour, but it full out farre o­therwyse. [...] N [...]m [...]ssisimp [...] Imperator p [...] ­triciis, significate, dicens: Quid di [...]s de [...]de nostra & Concil [...]o quod [...] (inqui [...]) & credis, & hone [...]: pu­ta [...]s [...] abhor [...]. [...]t conscstim [...] respondentes di [...]erunt e [...]: [...] audire nolunius de Rspan [...] pollu [...]e, exho [...] ergo vadi [...]in terebr [...]s, & sic [...] sententia, descendit ad claustra firarum & decollatrus est. [...]or the [...] to him certen of his [...] caused him to be questioned vvithall thus: VVhat sayest thou of our [...] and the [Page]Councell that [...]ove held? You beleeue vvell Sir sayeth he, and the Councell vvas good, thinc­king by these vvordes to please the Emperour: but they strayght ansvvered him, vve vvill not beare these thinges of thy pollured mouth: from benceforth therfore go dovvne into darke­nes, and so bauing that sentence geuen vpon him, he descended into the places vvhere vvild beasts vse to be kept, and there vvas behedded. So that in this man (as in all doble de­lets) is and shall be verified the pro­phesie: Sophon. 1 I vvill destroy those vvhich svveare by our Lord, & by Melchom: By their Lord God in hart, and the Idoll, or (as in the hebrew) in their King with tonge and lippes.

Contrarywyse when a graue Pre­late will deale playnly and resiste the fancy of his Prince, although he might thereby incurre displeasure, that thing hath greater commodities then may easely be esteemed: that is, so glorious in heauen, and heroicall vpon earth, as might moue a man in many respectes exceedingly. To omit all others, the [Page]aboue named Constantine shall suffice to declare what wisdome it is, in tyme and place mildly to mortifie the Prin­ces humor. Whoe being asked of the Emperour (named also Constantine) Mo­do quid nos laederet, si dixerimus Theotòkon Christotòkon: [...] At ille hunc complexus, ait: Mi­serere domine, ne ad contagionem tuam venit sermo iste. Nonne vides qualiter deuulgetur & anathematizetur Nestorius a tota ecclesia? Qui respondens, ait: I go discere volens inter­rogaui, verum vsque ad te sermo. VVell, vvhat burte vvould it doe vs, if vve should call our B. Lady the mother of Christ? (For the Ca­tholicks called her Gods mother, and the Nestorians would not so doe, but called her Christs mother onely) But the Bishop Constantine embracing the Empe­rour sayed: Oh my Lord haue pitye, let not that terme be vsed to thy defiling: doest thou not see, hovv Nestorius is published and proclaymed as accursed by the vvhole Church? VVhoe an­svvered and sayed: I asked the question but for my learning only, it vvas but to thee spo­ken. Is it not very playne here, that if [Page]the Patriarch had soothed him in this as he did afterwardes in other things a great parte of the worlde had bene in danger of Nestorisme? But when he heard the matter gaynesayed, he excu­sed him selfe and was ashamed that he had moued the question: Such a ver­tue it is to deale discreatly and religi­ously betweene God and Princes, that we alwayes remember: 1. ps. 117. It is good rather to hope in our Lord, then to hope in Princes.

Thus I haue rudely and breifely, but truly and charitably set downe be­fore your eyes dyuers examples, if it may please God to geue you heauenly vnderstandinge by some one or other of them to see your owne faulte and to repent before the dreadfull accompte which you must needs make, so much the sooner the elder that you are. Doe not conceaue I beseech you that by these sundry histories I meante to dis­crybe your person, good M. Doctor take me not amisse. If by the vniuersal vew of other mens noughtye demea­nure [Page]you doe the better perceaue what soeuer little or greate faulte is in your selfe (as by the Preachers generall Ser­mon, we doe all the better espye our owne defects) that is my meaning, that was my purpose. If my manner of vt­terance doe offende, pardon lacke of skill, or thincke that I was rather oc­cupied about the matter, then curious in the arte. If you will needs thincke that I touch you sometyme more then was neede: let the chidings of a frende preuayle more with your good nature and wisdome, then the kisses of an e­nemye.

For learning or wisdome, I am not worthy to counsell you, but of duety and good will I presume to exhorte you, so earnestly as I doe sincerely ho­nour and loue you, that you consider your calling: A Preist, a Doctor, a man of worship, of estimation. What could Christ haue done more for you then he hath done? [...] 215. VVhat then vvill you ren­der to our Lorde, for all that he hath rendred [Page]to you: Will you dye for his sake? Mat. 26. Spiri­tus promptus, caro infirma: The spirit is prompt, but the flesh is infirme. Heb. 22. That is not requi­red at your hand. Non dum vsque ad san­guinem resistimus: vve haue not yet resisted vnto bloud. Mat. 19.2 [...] Will you forsake all and be­come a beggar? Si vis perfectuss esse, vade & vende omnia & sequere me: If thou vvilt be perfecte, goe sell the things that thou haste, and folovve me. But neither is that ne­cessitie. Wil you suffer imprisonment? Act. 16. And at midnight Paule and Silas pray­ing, did prayse God: when their seete were fast in the stocks in the inner pri­son. But we see that many earnest Ca­tholicks haue also their libertie. Will you goe into banishment and lyue in a Catholicke countrye? Mat. 10. VVhen they shall persecute you in this countrye, flye into an o­ther. And yet a man with wisdome may lyue also quietly at home. Will you then for Christ his sake leaue your ly­uings onely, and lyue still worshipful­ly vpon your stocke? To [...]ould your peace vnlesse you be vrged [...]o confesse [Page]your fayth: to prefer heresie, and fur­ther it neither by worde nor deede? What may a man doe lesse that will do any thing for his sweete Sauiour and mercifull redeemer? [...]at. 19.16. VVhat permutation shall a man geue for his soule?

If you had liued in the primitiue world when you must either haue de­nyed Christ, or suffer a long death full of exquesite torments, what woulde you haue done? whereas now so little losse a little before the tyme of some little temporalities, maketh you not only deny your religion, but to main­teine the contrary? [...]uc. 12.48. and yet you can re­member well: much shalbe required of him that hath much. [...]ap. 6 And Potentes Poten­ter tormenta Patientur. The mightye shall mightily suffer torments. [...]uc. 17.1. And: VVo to him by vvhom scandalls come. [...]s. 13. And shall they not all knovv that vvorke vvickednes that deuoure my people as they vvould eat bread? And S. Austen. [...]a. ps. 52. Cum scis malum esse quod facis et ta­men facis, nonne viuus descendis ad inseros? vvhen thou doost knovv that that is ill vvhich [Page]thou doost and yet for all that doost it, doost thou not goe dovvne to hell, aliue? But I will not haue you feare onely: Perfecta charitas, 1.10.4.18.foras mittit timorem. Perfect charitie casteth out feare. Good M. Doctor as you are not without cause esteemed wise, so employ it to his honour who giueth all wisdome. Be contēt to be a foole to the world, that you may become hea­uenly wyse. S. Ambrose. S. Bafill. S. Chrisos­tome were wise men, thinke what they haue done long a goe, and would doe in your case. Follow them, and be not seruant to them, that are the seruants of noughtines: that say in effect, Eda­mus et bibamus, cras moriemur.1. Co. 15.32.Let vs eate and drincke for to morrovv vve shall dye. Yf that were the way to heauen, to followe all worldes, all rellgions, all Princes, to be still in fauour, to sleepe in a whole skynne, to loose nothing which way soeuer the winde bloweth. Suerly ma­ny men could wisely doe all this, that nowe are esteemed for very fooles: but of such as in the last Iudgement [Page]shall howle and crye out for very an­guish and confusion: [...]ap. 5. VVe senselesse estee­med their life madnes, and their ende vvith­out honor: Behould hovv they are compted a­mong the children of God, and their lott is a­mong the Saints.

This that I haue said is in truth nothing, in respect of the matter, but in respect of your wisdome it is much. I beseech God to add more then I can vtter or think, Psa. 26. of his holy spirit which may leade you, In semitam rectam & osten­dat tibi viam in qua ambules: in the right path, and shewe you the waye in the which you ought to walke. As for me, I am in this case to you as one that car­rieth the candle or opening the gate before his master. I seeke no thanke by this my seruice, as knoweth God: one­ly I quake to thinke of my friends dam­nation: and therfore I crye out vnto you and make a noyse, such as I can in this my infancie. 1. Cor. 3. Nam neque qui plantat est aliquid, neque qui rigat sed quidat incre­mentum, Deus. For nether he that planteth is [Page]any thing, nor be that vvatereth, but be that geueth the increase, God. Christ our Sauiour keepe your wor­shipp in longe and good health.

The 15 of October. 1575.