To Ulysses Martinengus Earl of Barchen Jerome Zanchi wishes grace and peace.

What, of what sort, and how great the confusion and trouble is in this age of ours, noble Earl, throughout all Christendom, as well about all other matters almost; as more especially about matters ecclesiastical concerning religion, there is no man, that does not see: no good man, that does not grieve at: and no godly man, that with great admiration of God's judgments, does not exceedingly bewail.

Very great surely is the light of the truth in our age, which through God's singular gift, has been found out in the holy scriptures, by some faithful servants of Christ, and spreading abroad far and wide has shined forth unto us as the sun in the firmament; but I pray, what and how many mists of errors, how divers and black clouds of heresies have been stirred up and fetched out of the depth of hell by no small number of varlets and ministers of the devil to cast a darkness over this heavenly light?

I speak not now of tyrants which ever have and yet do employ and bed all their swords, all their power and the very force and might of their authority to this: that these candlesticks (of brittle earth, I confess) wherein any of this light remains & shines being bruised and broken by their iron-blows, the whole light of the divine wisdom (if God so pleased) might be utterly put out & extinguished and in place thereof that infernal darkness fetched again from hell might succeed & bear the whole sway.

For this very cause, what in these our wretched times has been done, what and what manner of slaughters of an infinite number of men, in many places committed, and in many other places attempted more than once we have yet in fresh memory. And what, and by whom, the devil lately assayed in those valleys of yours though by God's mighty hand defending you the slaughter succeeded not to the wish of those ungodly wretches, you now better than we do. And now also what that ever-busy Satan is for the same intent continually attempting, what devices he purposes, what treacheries he studies, what weapons he prepares, what wars he broaches against godly princes and magistrates who desire to have this heavenly light to shine in their dominions and labor to spread the same far and wide into the whole world, the Lord himself knows, who dwells in the heavens, who also is wont to scatter the wicked counsels of the ungodly & to disperse them as vain smokes through his incredible love and mercy towards us when it is most expedient for his church and when tyrants do look for nothing less than a disappointment of their intents which they so long and watchfully provided for.

For witnesses take the Pharaohs, Senacheribs, Amans, Antioches, Julians and other such like enemies to the church. For still the promise abides, "The gates of hell shall not prevail against it." But to let pass tyrants, and to return to the body of our Christian commonwealth so miserably torn in pieces, who is there, I pray you, except he be clean devoid of all piety that beholding such and so great a rent of this body into divers shivers, namely of all those which profess and call upon Christ as true God and true man & the only redeemer of the world divers of them defending divers errors most obstinately; some, many & those most gross; others few and those not so weighty; and upon these occasions pursuing and hating one another with more than serpentine hatred; and plaguing and tormenting one another with more than butcher-like cruelty. What man is he, I say, who beholding these things, hearing them and weighing them in his mind, is not moved with great grief, does not sigh, does not lament, does not pour four tears? The church of Rome once in times of old was for the great glory of her piety, her heavenly doctrine, her divine service, Christian discipline and constancy in the faith against all heretics, most famous. And as the sun in the firmament shines far brighter than all stars, so she shined far above all churches on earth by example of her exceeding Christian piety, that well and fittingly she deserved to be generally called the mother of all churches. But into what and into how great darkness and blindness did she after sink by God's just judgment, being as it were cast out of heaven and in the same still lies buried and drowned? He that in such great light of the gospel sees this not is blinder than a mole. Neither is it any new thing, seeing the same happened first to the church of the Israelites, afterward to the churches in the East and to them in Greece.

Now to speak of those churches which (in such things as the Roman church has made an apostasy or backsliding from the Apostles) have been forced through her willfulness and tyranny at length to forsake her, what horrible heresies in some of them have been fetched out of hell by the ministers of Satan? Anabaptism, Libertinism, Arianism, Samosatenism, Marcionism, Eutychianism, Nestorianis and what not? Yea, even Atheism (I grieve to speak it) spreads itself abundantly. The trusty ministers of Christ have withstood all these & in many places have beaten down their devilish doctrines and have preserved their churches, reformed by the sincere doctrine of the gospel, free from this pestilent mischief and by God's benefit do still preserve them so that we have no friendship nor dealing with such manner of sects and yet not withstanding this cockle cannot be clean weeded out in all places. Many plagues do still grow and increase everywhere and many wicked spirits do still come into the world. What then should a Christian man who loves the glory of God & the salvation of his own soul & his neighbor's and desires to have a good name in the church (for it is a matter of no small moment to be taken and accounted in the catholic church for a true member of Christ), what, I say, should a Christian man do in such a confusion of things, such a disagreement in opinions, such a multitude of heresies, such variety in religions? I will, if I can, by a similitude declare my opinion agreeable to the scriptures.

If a huge & a most mighty army of enemies should overcome any country, killing & spoiling wherever they came, so as they could not quickly or easily be driven out again, what should the inhabitants of that country do to provide for the safety of themselves & their children?

First they must fly unto the strong defended cities & tarry there until by God's help the country might be delivered out of their enemies' hands. Next lest being besieged they should perish by famine or be constrained to yield themselves to the enemy, they must look for as plentiful provision of vittles as may be. And because unless the Lord keeps the city, the watchman watches but in vain, therefore all the people must with earnest prayers call upon God daily to be with them, keep & defend them. Hereunto it is needful that all within the city observe constantly a brotherly faith, love, peace & concord among themselves: "every kingdom divided in itself" ( as the Lord used to say) "cannot stand" & even the heathen witness that "by concord small matters grow to increase; by discord great things fall to decay." Neither is the health of body to be neglected, wherein the citizens must be kept sound & strong as much as may be, for the profit & defense of the commonwealth. For the sick & diseased especially at such a time can profit the common state very little, nay they are a great burden & encumbrance to it so far are they from being able to fight against the enemy. Therefore it is very needful that every one look to his health. Then there is need of a careful & diligent watch, least the foes by any sudden assault or by some deceit or undermining should pierce into the city & set upon us unawares & unprovided. Hereupon are night watches provided. But how can there be any watching without sobriety? For by surfeiting and drunkenness heavy sleep is provoked so that there can be no watch kept. Therefore, lest being over drowned in wine & sleep, we should be caught by our enemies we have need of sobriety. And what is more needful than to have weapons in our hands whereby we ourselves may both be kept & defended from the blows of our enemies and may also be able to repel and put back the enemy? Therefore, over and besides our strong walls & well defended rampiers [ramparts?] the citizens themselves must also be ready in their armor. But nothing can happen more pestilent & pernicious to the commonwealth than if within their city, especially in time of war, they have favorers of the enemy who may indeed give them a wipe privately however they may pretend friendship with the citizens and profess in words that they consent unto them in all matters. Such are perfidious & traitorous fellows. Therefore there must great care be taken, that diligent inquiry be made who is in the city, what they do, what life they lead & where they live and if there is any found to go out of course from the common profession, life & manner of the city, they may be known, examined, corrected, punished or driven out of the city. But as there is nothing that can either set a deeper mark of infamy upon the citizens or make them deserve to be more severely punished than if being enticed by large promises or bribes of the enemies, they betray their country or being terrified by their threatening, they slip from their ruler & shamefully yield themselves. So contrariwise, there is nothing more honorable, more profitable or worthy of greater praise and reward than if keeping sound your faith to your prince and country with the public profession of faith thereof, you constantly stand to it even unto death and fight it out to the last man. Therefore, there is need of constancy in your faith given to your prince and country and a public profession of that faith even unto the death.

By these defended cities I mean those churches which were once built upon the foundations of the Apostles and Prophets and afterwards were repaired again out of the gospel and truly reformed and so do hold the same foundations of the Apostles' doctrine firm and fast with the holy scriptures, understanding & expounding the same, according to the sound interpretations of the ancient fathers. These foundations of the church were wont to comprehend in that short form of doctrine which they call the catechism, wherein is contained the Apostles Creed, the Lord's prayer and the ten commandments. The creed briefly shows both what we must believe and in whom we must place the whole hope of our salvation. The Lord's prayer manifestly directs us both who is to be prayed unto and what is to be prayed for as also for what causes God is only to be called upon and that we asked all that we ask of him only, namely because his only is the kingdom, the power and the glory by which addition our assured hope is kindled unto prayer. The Decalogue or ten commandments very briefly and plainly prescribe how we must behave ourselves toward God, with what service we must worship him, in what sort also we must live with our neighbors, & how we must die unto ourselves, that is, to our concupiscence in withdrawing from it evermore all such things as it covets against the law of God. Unto these three & those chief parts of the catechism is joined a fourth part: the doctrine of the sacraments, which, by a synecdoche, is wholly comprehended in the great creed (as they call it) under the name of baptism. All these things summarily gathered out of the holy scriptures & reduced into a brief compendiary we doubt not with the whole ancient church to call the foundations of all Christian religion. And because heretics, when they do not simply deny these foundations, were ever wont to wrest & continue to wrest and wring the same for the most part by false interpretations to their own heresies, therefore, in order that the true churches may be discerned from the conventicles of heretics, we must understand and expound those principles and chief points of doctrine in no other sense than as the ancient church, agreeably to the scriptures, by common consent, especially in the best approved counsels, expounded them.

For what (to say something for example's sake) can be more firm, certain & manifestly spoken for the article in the creed of the person of Christ than those things which we determined out of the scriptures in the counsel of Nice, at Ephesus, Constans, Chalcedon; add also the 5^th and 6^th counsels of the godly fathers against Arius, Samosatenus, Apollinaris, Nestorius, Eutiches, the Monothelites? Whoever, therefore, teaches concerning Christ's person against the determination of those counsels certainly they do not rightly hold this principal foundation of the Christian religion.

Further, concerning the grace & benefit of Christ (the beginning of which is his eternal love towards us & his free election of us to the participation of redemption everlasting life but the proceeding of it is the free dispensation of the same redemption once performed upon the cross, the effectual vocation, justification, sanctification & the gift of constancy in the faith, the end is our glorious resurrection & even eternal life): I say for this other principal foundation of Christian religion what can be said more plainly & more largely than that which has been in the counsels of Africa, determined out of the scriptures by Melivitanus, Arausicanus & others against the Pelagians & which were written by Augustine (to say nothing of others) in many books against the same Pelagians.

Concerning the holy Catholic Church, what is there needful to be known which has not been most plentifully and plainly set down by Augustine as well in other places as especially in his books against the Donatists even out of the foundations of holy scripture? But it is a matter of great moment to know what and where the true church of Christ is seeing that outside of the church there is no salvation and therefore it is an article of faith not of the least account.

About the points of the sacraments also, if a man will content himself with the simple truth what is more evident than the doctrine which the ancient father -- Justin, Ireneus, Tertullian, Cyprian and chiefly Augustine-- have delivered out of the scriptures and left unto us in their writings? One says: "Like as Jesus Christ, being by the word of God made flesh, had flesh and blood, so also we have learned that the food hallowed by him, by the word of prayers and thanks giving is the flesh and blood of the same incarnate Jesus Christ," (even according to those words of Christ, "This is my body"). But Christ, that is, the word, was made flesh without any changing of itself into flesh but only by a hypostatic or personal union, therefore neither is the bread made the body of Christ by any transubstantiation of itself into the body, but only by a union and that not a physical or bodily or hypostatic, but only a sacramental union. Also he says, by that food, namely the blessed bread, our blood and our body is nourished by a certain changing (of itself namely into Christ) therefore that change which is made in the supper is not of the bread into Christ's body nor of Christ into us, but of us into Christ by reason of our engrafting as also we read in Augustine that Christ should say, speaking of the receiving of the Eucharist, "I shall not be changed into you, but you shall be changed into me." The same man says unto this (the food of the Eucharist) none is to be admitted but they that believe that our doctrine is true, being washed with the water of regeneration unto remission of their sins & so living as Christ has taught them. Therefore, no infidels or heretics, nor they which have not received the baptism of Christ, nor they which live in such apparent sin and wickedness that they give no notice to the church of their amendment, are to be admitted to the supper.

Another of them says, "the Eucharist consists of two matters: an earthly and a heavenly." The bread, though it is sanctified, yet he calls it an earthly matter. Why so? because it comes from the earth, it exists on earth and is eaten with a earthly mouth. The body of Christ he calls a heavenly matter, not because the substance of it is out of heaven, but partly because it is taken into unity of the person of the word and partly because it is in heaven endowed with heavenly qualities. For although in the hypostasy, which is the very word, it is everywhere, yet in its own proper essence, it is only in heaven and not on earth. Whereupon it also follows that it is not eaten either by earthly men or by the teeth of an earthly body but only of those men who being born from above carry the image of heavenly men & eat it in a heavenly manner, namely in soul & spirit. And yet notwithstanding the very bodies also of the faithful, while they eat only an earthly matter, they do participate in a heavenly matter to their glorious resurrection & are nourished by it as the same author in that place very learnedly expounds.

I think that by this which I have spoken out of the creed concerning four principal parts of Christian doctrine, your Honor can well gather (such is your piety, learning & wisdom) what is to be concluded concerning the whole body. The sum is this: that those are the true churches of Christ, and therefore called of us the truly defended cities of Christ's kingdom, which professing generally the sacred scriptures and especially the catechism in all places received, do so reverence the ancient church and ancient fathers (having therefore friendship and communion with them being now in heaven) that neither in their opinions nor yet in their expositions of the holy scriptures, they will easily decline from them but only then when they are forced to dissent both by manifest words of the holy scriptures and also by testimonies and consequences beyond all doubt necessary, drawn from the principles of faith. This surely was counted for a notorious fault in Nestorius and it is written to be the cause of his vile heresy that condemning the fathers and trusting upon his own wit, he expounded the holy scriptures after his own brain. What? Speak I of Nestorius? Yes, that the same contempt of the fathers and their own learning caused diverse more besides (otherwise very notable men) to fall into sundry heresies I could easily show out of the Ecclesiastical histories and counsels fi the brevity of an epistle would suffer me. For whence, I pray, was it that after that most holy counsel at Nicea s many heretics forthwith arose of whom some oppugned the true and everlasting deity of Christ, others his true and perfect humanity, others the true uniting of both the natures in one and the same person, others the true distinction of their natures & their properties/ Hence, surely, that containing the determinations of the fathers in the Nicean counsel and their expositions upon the holy scriptures and trusting confidently to their own wits and puffed up with human knowledge and eloquence, they dared everyone to expound, yes indeed, to deprave and wrest the holy scriptures and foundation s of the faith according to their own fancies. Hereunto pertains that which Vigilius left written in his first book Of the causes of heresies against Eutyches, but they blow forth, he says, these smokes of vain accusations chiefly because they are even sick of the infirmity of ignorance or disease of contention and while they are goaded on with a fond conceit of mind they despise the rules of faith delivered of old by the fathers only for this cause: to bring in their own conceited opinions of innovations into the church. Thus says Vigilius. This that I say is confirmed by the dispositions, imitations and words of the sound fathers on the other side who expounding the scriptures and the foundations of the Christian faith according to the determinations of the fathers of elder times have ever no less prosperously than faithfully defended the truth of the Christian religion and preserved the same soundly confirmed in the church. To which purpose tend the words which they use in their own determinations: "We therefore everywhere following the determinations of the old fathers and their rule do also determine the same, &c." Nothing, then, is more safe than that every man keep himself within these churches as in cities well fenced wherein the holy scriptures are expounded according to the analogy or rules of faith and according to the received expositions of the ancient fathers and consequently which hold the same faith that the Apostles did and all the ancient church.

I have spoke of the first duty of a Christian man who desires to keep himself and his family safe from his enemies unto everlasting life: namely, that he must retire himself in the defended cities of Christ's kingdom and there constantly abide until that at the last, all enemies being put to flight, we may be safe and free in all places.

But without provision of vitals who can long maintain his life. Our victual or sustenance is the daily hearing, reading and meditation of God's word and the receiving of the holy supper at appointed times. For by both these we are nourished, strengthened and we live & that through Christ our life, whom they offer and give unto us. He who eats this bread taken either by the word, or by the sacraments) shall never die. In the Acts, Christ's disciples continued in the Apostle's doctrine and in breaking of bread, that is, in their common love-feasts in which the Lord's supper used to be celebrated. And such heavenly victuals are seldom wanting in well defended cities, yet except you eat and drink and by that means preserve your life, what good will it do you to be in a defended city? You must therefore frequent sermons and receive those sacraments and employ yourself in reading the holy scriptures.

3 It is very needful also that continual prayers, both public and private, be made unto God wherein we must ask those things which the Lord Jesus has commanded to be asked of his father, namely all things which pertain as well to his glory as to our own and our neighbor's salvation and that he would fend us from all kinds of enemies and keep us safe in the truth. "In the day of tribulation you hall call upon me," says the Lord. And is not then chiefly the day of affliction when heresies overspread and tyrants persecute the truth? Then therefore chiefly is God to be called upon, and that by faith. And therefore the Apostle Paul says, "Pray without ceasing," and Christ Jesus, "you must pray always and not be weary." And he that thus prays and prays by faith, how should he not obtain? Wherefore God adds by his Prophet, "And I will hear you. Ask and you shall receive." Also the Lord Jesus Christ said, "Seek and you shall find. Knock and it shall be opened unto you."

4 But how can it be that men should there live happily and the city be preserved where the citizens among themselves keep no friendship? Therefore brotherly love, peace and concord must be kept than which nothing is sweeter, nothing more pleasing to God and nothing can be more profitable fore preservation of the church. As contrariwise there is nothing by which churches and all societies are sooner brought to ruin than envy, than hatred, than grudging, than enmity, than dissention, than domestic fallings out. Doubtless there is no faith where charity has not place; true faith, as the Apostle witnesses, "works by charity." And brotherly love has ever been a mark of true Christians, Christ himself saying, "By this shall men known that you are my disciples, if you have love one with another." This do the Acts of the Apostles teach us where Luke says of the faithful, "They had one mind and one heart," namely in the Lord. And Tertullian reports in Apologia chapter 39, that the Romans were wont to say of the Christians: "Mark how they love one another." For by this brotherly love, as by the true badge of Christian religion, they would have Christians discerned from them that were not Christians

5 Furthermore, how necessary the care of health is to all the citizens living in such a city to defend them and theirs and so the whole city against the enemies was said a little before. By this spiritual health I mean a good conscience which as it springs from faith, so also preserves faith, that it cannot quite decay even as the life of the body brings forth health and health preserves the body in life. Everyone therefore must be careful that he keep a good conscience. But by what means is it kept? I. After a due sorrow, by a sure trust of the free forgiveness of our sins which we have committed, through Christ. Next, by a true amendment of life, that is, an earnest study of avoiding sins afterward and keeping the commandments of God lastly by a firm purpose, if by infirmity we do fall, to rise again and to fly unto Christ for pardon. By this means shall we always hold fast a good conscience. He that in this sort constantly looks unto his health, let him assuredly known that the Lord will never suffer him that he shall die at all, that is, that he shall continually err and go astray unto his last end in that doctrine which is necessary to his salvation. For the Apostle says to Timothy, "Keep faith and a good conscience which while some have cast aside, they have made shipwreck concerning faith," that is, the doctrine of faith. They therefore which keep fast a good conscience, shall never make a deadly shipwreck of the doctrine necessary to salvation, seeing God by his grace endows them as with the treasure of a good conscience, so also with a perseverance in the faith and with a heavenly gift of doctrine. The safest thing therefore, both at all times and especially in this diversity of religions is, by continuing in the churches where the pure word of God is preached and the assured foundations of the faith according to the expositions of the fathers are retained, to employ ourselves in hearing the word of God and receiving the sacrament, to call upon God, to have friendship with our brethren and to keep a good conscience to ourselves.

6 But unto all these things how necessary watchfulness is, who, unless he is utterly unskillful in all things, knows not? Where there is nothing at all to be feared as in heaven, there is also no need of watchfulness, but they may and they ought to live in great security. But who is he that knows not that where there is no want of thieves, robbers, intrappers, flatterers, couseners, traitors, enemies and where all things are full of treacheries, there, how pernicious and dangerous security and recklessness [?] is? Therefore, Christ Jesus foreseeing the evils which were at hand said to the Apostles, "Watch and pray lest you enter into temptation." And Peter, "Be sober and watch because your adversary the devil goes about seeking whom he may devour." But what manner of watchfulness is this which the Holy Ghost requires? What it is to watch in all living creatures every man knows. Therefore, a man in that he is endowed with a mind, is said then to watch when, putting from him all recklessness or carelessness of mind and with open eyes, he looks attentively on the things set before him and wisely discerns what is good and what is evil, what is profitable and what is hurtful, that so his will may reject that which is to be rejected and choose that which is to be chosen, may eschew and drive away that which is to be eschewed and allow and seek after that which is to be allowed. Wherefore shaking of the drowsiness of all carnal security we must watch and we must warily take heed to ourselves and beware of the subtleties of the devil, the incitements of the world and the flesh and of doctrines and sophisms of heretics. "Take heed unto yourselves of false prophets," says our Lord and Savior Jesus Christ, "which come unto you in sheep's clothing but inwardly are ravenous wolves."

7 Now how can any man watch that is laden with surfeiting and drunkenness? Therefore sobriety is very needful. Whereupon the Apostle Peter first said, "Be sober," and after adds, "and watch." And Paul says, "let us be sober and watch." Sobriety is clean opposite to drunkenness and sobrieta, sobriety, is said as it were sine ebrietate, without drunkenness. By which word is signified by a synecdoche the very surfeit or sickness of the stomach. Fr sobriety is the moderate use, not only of drink, but also of meat that we should be contented with such & so much as suffices for the sustaining of nature and preserving of health. Wherefore the Lord Jesus, exhorting them unto sobriety, exhorted them as well from surfeiting as from drunkenness saying, "Over charge not your hearts with surfeiting and drunkenness," evidently showing in one word how pernicious and noisome a thing drunkenness is. For by it men's hearts are so overloaded and pressed down toward the ground that they can never be lifted up to call upon God sincerely to an earnest contemplation of heavenly matters to an attentive reading, hearing & true knowledge of the holy scriptures and, lastly, to a profitable consideration of the mysteries of God such as is the Lord's supper and they which are given over to this vice of drunkenness are most unapt for all exercises of piety. And how many are there which even for their bellies sake fall from the truth? So far from them is it either that they can or will watch against the enemies thereof or take heed to themselves because of false prophets that thus at length they must needs miserably perish. But far larger and wider does this Christian sobriety extend itself of which the Apostle speaks: "Let us," he says, "be sober and watch," that is, in the moderate use, not only of meats and drinks, but also of all other things in this world. For God would not have us to be, as it were, by sweet wines drunken with the too much love of riches, pleasures, honors, friends, children, wives, no not of our own lives. Instead, they which have wives are to be as not having wives. They who weep as not weeping. And they who rejoice as though they did not rejoice. And they which buy as though they did not possess. And they which use this world as though they used it not, &c. Now, how needful this sobriety is to the keeping first of faith and true religion is seen by those which for too much love of this world & the things thereof are wont to fall from the truth and others, who never think upon amendment of life, & others in some part to whom God gives some consideration as Demas, of whom the Apostle says, "Demas forsook me, loving this present world." And the Lord Jesus when he had said, "Take heed lest your hearts be overburdened with surfeiting and drunkenness," added of this other part of drunkenness saying, "And the cares of this life and so that last day come upon you." For whence are these cares but of too much love of this life? But then there is a third kind of drunkenness which is more pestilent than both the other because of how much more subtle it is and pertains mor to the mind than to the flesh, namely a drunkenness of carnal wisdom, vain eloquence and worldly philosophy. For whoever is so addicted to these as to sweet and counterfeit wines and therewith is delighted and trusts upon them, they then loathing the simplicity of Christian doctrine will very soon and easily make shipwreck of their faith, of which thing the Apostle Saint Paul says, "Beware lest there be any man that spoils you through philosophy and vain deceit. For while we go about to measure with our carnal speculations and rules of human learning the mysteries of God which the Holy ghost has delivered unto us in a simple and plain style and method, being over burdened with the divine glory which we are not able to bear, we fall headlong into the deep pit of diverse heresies as it happened to Arius, Marcion and almost all the heretics seeing, "the wisdom of the flesh is enmity against God," and, "the fleshly man does not perceive nor can perceive the things that are of God, for they are foolishness unto him." By this which (so much as the shortness of an epistle may suffer) I have spoke of the three sorts of drunkenness, how necessary the contrary sobriety is to resist the enemies and to keep safe the treasures of divine wisdom, as you (my noble Earl) do very well know, so I think there is none but he may, if he will, understand. What if I adjoined likewise that bland and too exceeding love of our teachers and masters? Wherewith we are for the most part so drunken, that whatever is said and written by them, the same without all judgment and proof we embrace and hold with tooth and nail even as the oracles of the Holy Ghost contrary to the Apostle's precept: "Try all things, hold that which is good." Let us therefore be sober and watch

8 Our weapons or armor, moreover, are not carnal but spiritual as the Apostle teaches and are of two sorts: some to defend ourselves and some used for offence against the enemies. Of the first sort are the helmet, breastplate, girdle and shield. Of the other sort, the sword and darts.

First, therefore, the head of the inward man must be armed with the helmet of salvation, that is, with the assured hope of salvation which as it is already begun in us through Christ by his only grace, so it shall be made perfect through him by the same grace. For unless he has this assured hope, who can be able to stand in the battle and to continue in the same? The breast, where the vital parts lie, must be armed round about with the breastplate of righteousness; I say, of righteousness of faith especially and of a good conscience. For who is able to stand to cope with so many and so great enemies in the battle unless he is persuaded that God stands his helper and favorer by him and does from his heart hate iniquity against which & loves righteousness for which the battle is begun?

We must have our loins girt about with the girdle of truth and our feet shod with the knowledge of the gospel of peace, that is, it behooves us to be so armed on all parts with the knowledge, love and might of the truth that we must be ever ready and prepared to fight for the gospel, holding in our left hand the shield of faith wherewith we may receive and quench all the fiery darts of the adversary, but in our right hand the sword of the world of God wherewith the enemy may be driven back and wounded. We shall indeed use the shield of faith if against all the sophisms and subtleties of heretics we hold fast those principles of faith whereof we speak, however we are to seek in reselling their fine and subtle quirk & then have we use of the sword of the word if we convince the enemies by apparent testimonies of scriptures and reasons drawn by necessary consequence from them, to which purpose it prevails not a little if we cast at the enemies sharp pointed darts & stinging arrows out of the quivers of the most ancient fathers as also we see those later fathers themselves have done, bringing forth the testimonies and arguments of their predecessors against heretics. We must therefore take unto us this whole complete armor of God with earnest prayer unto him that in these troublesome and evil days we may be able to withstand so many diverse and mighty enemies and in the end we may triumph over them.

9 To the preservation of the city and the safety of each citizen how needful it is that the city, being cleanly void of all the enemies, favorers, hirelings, close words and traitors, may live the more safely and quietly, who that hath any sight at all in things past and present can be ignorant? Therefore, the church governors and magistrates must take great care that according to the Apostles discipline it may heedfully be looked unto what doctrine each one professes and what life he leads & they which, being taught and admonished will not amend, to let them be made known to the whole congregation openly & separated from the holy assemblies and from the conversation with the other faithful lest by their contagion others should also be infected or lest (as the Apostle says), "a little leaven mar the whole lump." But to each of the, let such obstinate men be as Ethnics and Publicans and let this saying John be kept, "If any man comes unto you bringing not this doctrine," namely the doctrine which the Apostles have delivered concerning the son of God and concerning the foundations of the Christian religion, "receive him not into the house nor bid him Godspeed." This discipline is perpetual in the church, of which Tertullian in the thirty-ninth chapter of Apology speaks, "The magistrate, further, is to punish by God's commandment according to the quality of their faults or blasphemies.

10 That which in the end we said concerning the last duty of each citizen, the same is also in this business which we have in hand very easy to be known. I would it were as easy to be performed. Our faith therefore which we give and promise in baptism must constantly be kept unto our prince Christ Jesus to our last end. Yes, if need be, even to the spilling of our blood and our lives. And therefore, that doctrine (which by the writings of the Prophets and Apostles, by the manifest principles of faith and also by common consent of the whole ancient church we know assuredly to be the doctrine of Jesus Christ), the same we must hold and keep with a most constant faith against all new opinions. Neither must we only keep them in our minds, but also freely confess the same with our mouths and openly profess that we will never be willing to decline from the same and so we must profess it that unless we do it we can hope for no salvation. For, "with the heart it is believed unto righteousness but with the mouth confession is made unto salvation." With God, indeed, who sees the hearts of mean, only faith shall be sufficient, but with men and for men's sake, the free confession and profession thereof is necessary. "He which is ashamed of me before men, I will also be ashamed of him before my father," said the Lord Jesus Christ. For we, while we are in this world, must forward the glory of God, the name of Christ and the salvation of our neighbor and it is meet that we should make known to the whole church what manner of religion we follow and with what faith we are by God's grace endowed that it may be evidently known who are the members thereof. Whereupon the same Lord, stirring us up to this confession added, "He which confesses me before men, him will I also confess before my father." And therefore we must neither be allured by commodities to betray Christ, neither must we be scared by threats and punishments from free confessing of him, but rather, fixing our eyes upon the same Lord, the captain and perfecter of our faith, who with a willing gladness suffered the torment of the cross not caring for the reproach & sits at the right hand of the throne of God, we must constantly run out our purposed race. For "he which endures unto the end shall be saved."

By these ten points (noble Earl) I hope I have declared the right means by which (in the midst of such great diversity of opinions about the way of salvation, in so great an invasion & mighty power of evil spirits and in so cruel tyranny of the devil) everyone may provide for the safety of him and his.

I have now for almost thirty-four years, by God's good gift, done my endeavor that I might myself follow the same course and besides the holy scriptures, which do teach apparently that it is according to God's will, I have learned by experience of many years that it is a heavenly and excellent way. For upon the very same occasion, leaving the Babylonian captivity, I got myself into the free churches of Christ's kingdom as into defended cities; first to the churches in Rhetia where I lived eight months and more, afterwards unto Geneva where, likewise I abode nine months. From there I came to Strasbourg where then flourished the French church and there I lived and taught eleven years but not without some conflict after the death of that ornament of the whole commonwealth and the parent of the school, James Sturmius and the loss of the grave elders. After this, being called to Cleve, I was pastor in that church about four years with what fruit, though not without my cross, your Honor very well knows, who (such was your piety) was ever my hearer and no small helper both with your labor and authority in setting forward the kingdom of Christ. Afterwards in the reign of that great & incomparable prince Fredrick III, I professed ten years in the university at Heidelberg and at length I came to Neustadt, the famous & most valiant prince John Casimir's town, where in the school newly erected I have taught seven years and more, and where, as yet being a withered old man but yet by God's good favor in good health, I live by my prince's liberality. And little by little I die unto the world in body, so I do my best endeavor that I may also more and more die unto it in mind. I wish it indeed. For, "the world passes away and the lusts thereof." And the little worm in Jonas, in a little hour's space so gnawed the root of the gourd under the shadow of which he lay secure, that it being withered away the good prophet had not wherewith to shade himself from the exceeding heat of the sun. This very means I wish that my own children may also follow.

Which is also a principal cause why I was willing now to publish this sum of all the Christian doctrine -- not only in the name of myself, but also of my whole family, --which indeed I wrote long since for another use & purpose, but now brought forth into light because that my children, besides the doctrine of Christ Jesus which they daily hear delivered in our congregations, may have also my own form of the same Christian faith left unto them by me which they may follow. For although touching the substance of Christian doctrine I teach nothing in this my confession different from that which is preached in our churches, yet because I am not ignorant how much the authority and example of parents prevails with children. Therefore, I deemed that I should do a thing not a little beneficial unto them If I should leave behind me in Christ's church some picture or image of myself (I mean, not of my countenance, but of my faith) which they might often look upon and by which they might be more and more encouraged to study of the holy scriptures to proceed in the knowledge of the truth and, finally, to the constancy and perseverance in true piety. Neither was it unknown unto me that hereunto belonged that which the Apostle wrote to Timothy: "If there be any man that provides not for his own, and namely them of his household, he denies the faith and is worse than an infidel."

To this I join also another cause which pertains properly to myself & my own estate. That which hitherto I have in heart believed & with my mouth confessed, yes & many years publicly taught in the church both by word and by books published, my desire was to comprehend the same wholly in one just volume that all posterity might know what my faith has been and that all the faithful both now living and to come, and so all the true catholic church, may evidently understand that I never consented to such heresies as do now spread all about or ever heretofore did spread, especially seeing that if I have been deceived in any one thing I submit me to right judgment therein and I wish that my escape may be examine & reformed by the touchstone of the holy scriptures and by the analogy of faith.

Now to dedicate this my book unto your Honor I was induced by many and those very honest causes which I trust shall not be disallowed either of you or any other good man.

It was meet that a book not ill, containing good doctrine, should have a good patron who both for his piety would and for his learning could, defend the same and that constantly whereunto how much the nobility of blood and generosity of mind, if they be joined with true piety can help we have learned by long experience. For it is proper unto a nobleman to be constant in a matter commendable and worthy of honor and not to suffer himself to be carried away from any honest purpose either by weal or woe. Sincerity and constancy are such virtues as cannot fall into rustic and servile minds. Add hereunto that I judged it a thing honest and necessary that there should some monument be extant to all men in all ages of my dutiful observance to you & of our Christian friendship. For the friendship which proceeds of virtue and is therefore sincere and sound is a thing both with God and men most worthy of all praise such as was between David and Jonathan, Peter and John, Paul and Barnabas. For as "all have not faith," as the Apostle said, so all have not true friendship & as faith, so also love is from God, says John, and springs from true piety and virtue. Ours, doubtless, was not settled through flesh and blood but through Christ, piety religion and love of the same religion whereunto afterwards was added a likeness of our minds, studies & manners and a most sweet conversing together for many years whereby the same was confirmed and so confirmed that it could not by any, though a very great distance of place, no not in many years, be diminished or weakened. What? That it hath not only continued hitherto firm and constant, but also has ever and still does seem more and more daily to increase the Holy Ghost more and more kindling this brotherly in our hearts? I surely for my part do well feel how great a desire is in me both to see you and to speak with you, yea to embrace you in the Lord as also I well understand, both by your letters unto me and by your kind dealings on my behalf, what great care you have for me. So true friendship, which is wrought by the Spirit of God, is ever wont continually to be preserved and increased.

And surely such good things as proceed from God and may also be for the profit of others, those we ought to show forth & celebrate by all means that we can for his glory & the edification of our brethren. Therefore, as it was God's will that the particular leagues of friendship of some of the Saints should be commended in the scriptures, so this of ours ought not to be buried in perpetual silence.

Hereunto also, besides that with your singular benevolence and favor, you have respected not only myself (as is said) but also my dear kinsmen and all that honest and Christian family of the Limacii. Such also have been your good benefits and offices toward me that unless I would be utterly unthankful I must needs mind, if not a full recompense, yet at least an honest declaration of a grateful heart especially seeing that true friendship cannot consist among the unthankful. Now, what I was able to perform, either better acceptable to you or more befitting your piety, virtue and nobility than that I should dedicate unto your name this little book wherein, in as much brevity and perspicuity as I could, I have comprehended a sum of our whole Christian doctrine? For what kind of man each one is and what manner of study, nknowledge and religion each one professes, such kind of works are used and indeed ought to be dedicated and commended to him. So Luke wrote the Acts to his (both in deed and in name) Theophylus. So Caelius Lactantius his Christian institutions to the most Christian emperor Constantine. So Ambrose his godly books of faith and of the Holy Spirit to that religion emperor Gratian. So lastly (to stay no longer in a matter evident), all wise men have chosen such patrons for their books as were the books, that the title of the books might be answerable to their profession to whom they were dedicated. Since I could in no sort better recompense your deserts towards me than by dedication of this book, I desire and beseech you to receive with your courteous acceptation this (however small a present) perpetual testimony of my love towards you and that you would still continue in that kindness which you show to me. And for my children -- T. Cornelius, Ludowike, Hierome, Robert, Lael, Constantia, Anna, Lydia and Violanthes -- with their most loving mother, and my dear wife in the Lord, R. Livia, I most heartily desire they may especially after my death be commended to your good favor.

Thus, for my own part, my noble Lord, I pray that your years may be as many as mine are, whereby you may still be a benefactor both to yours and my friends, as also to our churches as hitherto you have been, but so I wish that you may reach to my years and beyond without those discomforts which are wont to accompany crooked old age and in respect of which he that said, "it is a good thing to be old," added thereunto, "but not to be twice old, for old age does not come alone." For even to live being old is wont to be a heavy burden to old me so that they must rather meditate on death and on the grave than on life, whereof the very name in Greek puts us in mind. For the word signify an old man in that tongue imports as much as one that looks on the ground. But seeing both to live of itself is the great blessing of God and may be the to the profit of others and also that those very discomforts of life which follow old age are profitable to the spirit in godly men, for these causes to pray for the long life of some godly man is no evil prayer but very good although old age can not want some inconveniences. The almighty God, therefore, vouchsafe to preserve your Honor in sound health and a good and long life for the profit of many, to his good pleasure. "Health and wisdom are two good blessings in man's life."

Neustadt, April 1585.