our louing subiectes, against al order, law, & otherwise then euer any louing or kinde subiectes hath attempted against their naturall & liege soueraigne Lord: yet we haue thought it meete at this very first time, not to condēne or reiect you, as we might iustly doo, but to vse you as our subiectes, thinking that the deuil hath not that power in you, to make you of natural borne English men, so sodainly become enemies to your own natiue coūtrey, or of our subiects, to make you traytors, or vnder pretence to relieue your selues, to destroye your selues, your wiues, children, landes, houses, and all other commodities of this your lyfe. This we saye, we trust, that although ye be by ignorance seduced, ye will not be vpon knowledge obstinate. And though some amongest you (as euer there is some cockle amongest good corne) forget God, neglect their Prince, esteeme not the state of the Realme, but as careles desperate men, delight in sedition, tumult, and warres: yet neuertheles, the greater parte of you wil heare the voyce of vs your natural prince, and wil by wisedome and counsel be warned, and cease your euyls in the beginnyng, whose endes wil be euen by almighty Gods order, your own destruction. Wherfore, as to you our subiectes by ignorance seduced, we speake, and bee cōtent to vse our princely authoritie like a father to his children for this tyme to admonish you of your faultes, not to punish them: to put you in remembraunce of your dueties, not to auenge your forgetfulnes.

MarginaliaVnlawfull assembles. First, your disorder to rise in multitudes, to assemble your selues against other our louing subiectes, to arraye your selues to the warre. Who amongest you al can aunswer for þ^e same to almighty God, charging you to obey vs in all thinges? Or how can any English good hart answere vs, our lawes, and the rest of our very louing and faythful subiectes, who in deede by their obedience, make our honor, estate, and degree?

MarginaliaThe kinges name abused Ye vse our name in your writinges, & abuse the same against our selfe. What iniurie herein do you vs, to cal those which loue vs, to your euyll purposes, by the authoritie of our name? God hath made vs your king by his ordinance and prouidence, by our bloud and inheritance, by lawful succession and our coronation: but not to this ende, as you vse our name. We are your most naturall soueraigne Lord and king, Edward the sixt, to rule you, to preserue you, to saue you frō al your outward enemies, to see our lawes wel ministred, euery man to haue his owne, to suppresse disordered people, to correct traytors, theeues, pirates, robbers, & such like, yea, to keepe our Realmes from foreine princes, frō the malice of the Scots, of French men, of the bishop of Rome. Thus good subiectes, our name is written, thus it is honored & obeyed, this maiestie it hath by Gods ordinance, not by mans. So that of this your offence we can not write too much: And yet doubt not, but this is enough from a prince to all reasonable people, from a king to all kinde harted and louing subiectes, from a puissant king of England, to euery natural English man.

MarginaliaTheir false [illegible text]. Your pretences which you say moueth you to do thus & wherewith ye seeke to excuse this disorder, we assure you, be either all false, or so vaine þ^t wee doubt not but after ye shal hereby vnderstand the truth thereof, ye wyl all with one noyse knowledge your selues ignorantly lead, & by error seduced, and if there be any that wyl not, assure you the same be ranke traitors, enemies of our crowne, seditious people, heretikes, papistes, or suche as care not what cause they seeke to prouoke an insurrection, so they may doo it, nor in dede can waxe so rich with their owne labors, & with peace, as they can do with spoiles, with warres, with robberies, & such like, yea, with the spoyle of your owne goodes, with the liuing of your labors, the sweat of your bodies, the food of your own housholdes, wiues, children. Such they be, as for a tyme vse pleasant perswasions to you & in the end wyl cut your throtes for your owne goodes.

Marginalia1.
Baptisme. You be borne in hand, that your children, though necessitie chance, shall not be christened, but vpō þ^e holy daies. How false this is, learne you of vs. Our booke which we haue set forth by the free consent of our Parlament in the English tounge, teacheth you the contrarye, euen in the firste leafe, yea the first side of the first leafe of that part which entreateth of Baptisme. Good subiectes (for to others we speake not) looke and be not deceiued. They which haue put this false opinion into your ears, they meane not the christening of children, but the destruction of you our Christened subiects. Be this knowē vnto you, our honor is so much þ^e we may not be foūd faultie of our word.MarginaliaThe false surmise of the rebels touching Baptisme, refuted. Proue it if by our lawes ye may not christen your children vpon necessitie euery day or houre in the weeke, then might you be offended: but seeing you may do it, how can you beleue them whiche teach you the contrarye? What thinke you they meane in the rest, which moue you to breake your obedience against vs your king & soueraigne, vpon these so false tales and perswasions in so euident a matter? Therfore you al which wyl knowledge vs your soueraigne lord, and which wil heare the voyce of vs your natural king, may easily perceiue how ye be deceiued, and how subtilly traitors and papistes with their falsehood seeke to atchieue and bring their purpose to passe with your helpe. Euery traitor wyll be glad to dissemble his treason and feede it secretly, euery papist his Poperie, and nourishe it inwardly, and in the ende make you our subiectes partakers of treason and poperie, which in the beginnyng was pretended a common wealth and holynes.

Marginalia2.
Sacrament. And howe are you seduced by them, which put in your heades the blessed sacrament of Christes body shoulde not differ from other cōmon bread? If our lawes, proclamations, & statutes be al to þ^e cōtrary, why shal any priuate mā perswade you against them? We do our selfe in our owne hart, our Counsaile in all their profession, our lawes and statutes in al purposes, our good subiectes in all their doings, most highly esteeme that sacrament and vse the communion therof to our most comfort. We make so muche difference therof from other common bread, that we thinke no profite of other bread, but to mainteyne our bodies. But of this blessed bread we take very foode of our soules to euerlasting life. How thinke you good subiectes, shal not we being your Prince, your Lord, your kyng by Gods appoyntment, with truth more preuaile, then certaine euyll persons with open falshoode: Shall any seditious person perswade you, that the sacrament is despised, whiche is by our lawes, by our selfe, by our Counsaile, by all our good subiectes, esteemed, vsed, participated, and dayly receiued?MarginaliaThe false surmise of the rebels touching the Sacrament of the Lordes Supper resolued. If euer ye were seduced, if euer deceyued, if euer traytors were beleued, if euer papistes poysoned good subiectes, it is nowe. It is not the christenyng of children, not the reuerēce of the sacramēt, not the health of your soules that they shoote at, good subiectes. It is sedition, it is high treason, it is your destruction they seeke, how craftely, howe pitiously, how cunningly soeuer they do it. With one rule iudge ye the end, which of force must come of your purposes. Almightie God forbiddeth vpon paine of euerlasting damnation, disobenience to vs your king: and in his place we rule in earth. If we should be slow, would God erre? If your offence be towardes God, thinke you it pardoned without repentance? Is Gods iudgement mutable? Your paine is damnation, your Iudge is incorruptible, your fault is most euident.

Likewise are ye euil enformed in diuers other Articles, as for Confirmation of your children, for the Masse, for the maner of your seruice of Mattens and Euensong. What soeuer is therein ordered, hath bene long debated and consulted by many learned Bishops, Doctors, and other men of great learning, in this realme concluded: in nothing so much labor and time spent of late time, nothing so fully ended.

Marginalia[illegible text].
Mattins and seruice in Englishe. As for the seruice in the Englishe tongue, hath manifest reasons for it. And yet perchaunce seemeth to you a newe seruice, and in deede is none other but the olde. The selfe same wordes in Englishe whiche were in Latine, sauing a few thinges taken out, so fonde, that it had bene a shame to haue heard them in English, as all they can iudge which list to report the truth. The difference is, we meant godly, that you our subiectes should vnderstand in English, being your naturall coūtrey tongue, that which was heretofore spoken in Latine, then seruing onely for them which vnderstood Latin, and now for all you which be borne Englishe. Howe can this with reason offende any reasonable man, that he shall vnderstand what any other saith, & so to consent with the speaker.MarginaliaAlteration of seruice from an vnknowen tounge to a knowen tougne. If the seruice in the church was good in Latine, it remaineth good in Englishe, for nothing is altered but to speake with knowledge that was spoken with ignorance, and to let you vnderstand what is said for you, to the entent you may further it with your own deuotion: An alteration to the better, except knowledge be worse then ignoraunce. So that who soeuer hath moued you to mislike this order, can geue you no reason, nor answeare yours if ye vnderstood it.

Wherefore you our subiectes remember, we speake to you, being ordeined your Prince and King by almightye God: if any wise we couldr auaunce Gods honour, more then we doo, we woulde doo it: and see that ye become subiectes to Gods ordinances, obeying vs your Prince, and learne of them which haue authoritie to teach you, whiche haue power to rule you, and wyll execute our Iustice, if we be prouoked. Learne not of them, whose fruites be nothing but wilfulnes, disobedience, obstinacie, dissimulation, and destruction of the realme.

Marginalia4.
The Masse. For the Masse, we assure you, no smal study nor trauell hath bene spent by all the learned Clergie therein, and to auoyde all contention, it is brought euen to the verye vse as