speake oâ— Christe Whether thys propositioâ— bée true Christe was from the béeginnyng whether it bée more aptelyâ— sayde that hée is compounded oâ— bothe natures or consysteth or is commixte or knitte togyther and combined or as it were gellied or moulâ—ed or coupled and conioyned Howe muche better were it to omit these motiâ—ns and vaine questions and to content â—ur selues with that which the Apostles â—aue taught vs whiche affirme vnto vs 〈◊〉 plaine termes that Christe accordyng â—o the fleshe was made or begotten of the â—éed of Dauid and is the true son of God â—lmighty according to the spirite and so â—y thys meanes contenting our selues with this simplicitie of speach should enâ—euour our selues to expresse Christ him â—elfe that is to say practise moste perfect â—olynesse and innocency in our liues and â—onuersation Besides this in how darke â—nd doubtfull termes do these blind Scoâ—istes dispute and reason of the foure inâ—tants of nature as also where they goe â—boute to proue that this worde person â—oth not signifie relatione Origenis neyther â—he common relation c. Many more examples of like impious and wicked disâ—utations procéeding from the idle curioâ—itie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in râ—spect of the person of Christe but also 〈◊〉 vttered with suche termes as the common people can in no wise vnderstande for our mother tongue will not ministeâ— words to vtter so fond and nice conceâ—â— withall I haue thought good to retournâ— to matters more euident leauing theâ— and other such like toys as the religioâ— is full fraught For to what purpose is 〈◊〉 vainely to spende the tyme aboute disputing of Gods greatenesse and howe infinite he is of soch motions and mere imaginations as these be or of the relation and foundacions of the Trinitie and thâ— vnspeakeable beginning of the worde whether it tooke being at an instant oâ— by processe of tyme by waye of procéeding or generation These and such other like what vse I beséeche you can theâ— haue either to the building or beautifying of the Church of God notwithstanding sée the mischiefe how this their philosophie preuaileth and those ioyly diuines thinke vs altogither vnlearned bicause we hold our selues contented onlâ— with the pure and perfect word reiecting â—homas Aquinas with his curious questiâ—ns Scotus with his subtil and sophistical â—rgumentes Durandus with his follies â—nd diuers others of that sorte with their â—oste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost senseâ—esse in so much that he neither was touâ—hed with his own misery and calamity â—or of himselfe vnderstoode what should become of him except their mindes were cherished and comforted with the hope of his promisses besides to the ende that hée might chose vnto himselfe a people as it were specially and peculiarly apart from the rest After he had deliuered the Israelits out of the captiuitie and bondage of Pharao he made a lawe which he established and published in mount Sinay The force wherof was to awake such as slept securely in synne to accuse and reproue them to proue whole mankinde guiltye before the throne and Maiestye of God that thereby they mighte learne to séeke righteousnesse and innocencye whereof they were altogither destitute at the onely mercies of God when euery one should acknowlege in his own coÌ„science know by his own experieÌ„ce the naturall corruption deprauation of his minde by the iudgement and manifestation of the lawe Secondarily to the end that the faithfull and chosen of God shold be taught by the law as by a most excellent and learned schoolemaister what exercises and dueties God requireth at the handes of hys children bycause no man shoulde deuise of his owne fantasie and imagination any newe seruice of God other than was by the law of God prescribed and appointed The summe and effecte of whiche doctrine albeit the holy Apostle hath plainly and sufficientlye declared in hys Epistles yet haue these vnlerned doctours broughte in méere Iudaisme and Paganisme into Christian religion For they teache vs that the lawe was giuen vs onely to this intent that we shoulde â—alke in good workes by the which men night not only be acceptable in the sight â—f God but iustified also before him And herevpon they take occasion to â—aunder vs as though we should affirme â—ood workes to be néedelesse and shoulde withdrawe men from the studye and exâ—rcise of vertue and lette them loose to all â—icenciousnesse Whereas we studye all we can and vse all our endeuour to shew â—he people that suche as bée regenerate oughte duely to beée conuersaunte in good workes and in godly exercises bothe to tame the lustes and concupiscences of their myndes and to engender a mutuall loue and charitie among men as also confirme and establish euery particular mans conscience in the perswasion of his election and to retaine Gods spirite the better in their mindes by whose good motion and direction their willes mighte the rather bée alwayes pliable and conformable to doe all good and godlye exercises of true godlynesse and vertue And yet wée flattely denye that these works be the cause of our iustification but rather the effectes the fignes and tokens of true faith settled in our heartes euen as by good fruites it appeareth thaâ— the trées bée good where they doe procéede Of the Ceremonies and Sacrifices of the olde Testament MOreouer whereas the corrupte and peruerse nature of man was suche that of hymselfe hée coulde not putte hys whole affiaunce and truste in God thinking it a matter of very great difficultie almoste of impossibilitie to bée delyuered from the bondage and slauerye of Sathan the tiranny of sinne and the yoke of the lawe whiche required a paye aboue his power to wit puritie sinceritie and holinesse bothe of mynde and bodye the Lorde did institute Ceremonies and sacrifices and burnt offerings by the whiche men shoulde be admonished and putte in mind that he standeth in néed of some mediatour and redemer by whose means he might bée loosed out of all the bondes and snares wherein he was entangled â—taine true and perfect libertie And to â—e intent that he might be led as it were â—y the hand to the knowlege of his Mesâ—as and Sauiour he set before his eyes â—sible ceremonies wherein as in a Taâ—le wée mighte beholde the person the â—ffice and the moste singuler and superâ—â—cellent effects of the said Sauiour and â—edemer Christ Iesus to wit the sacriâ—ice and order of sacrifying the Sanctuâ—ry the propiciation the vaile the table â—he shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togiâ—her and no doubte ye shall well perceiue â—t to be true that Augustine complayned of in his time that they are growen to so great a multitude and swarme that they are not onely equall in
foure certaine pointes and that more to reueale the slender edification that their readers may hope for of such lessons than to encumber our selues with the confutation of such vanities Touching that which you say of our inheritance of the originall sin and frée will lost the worlde it selfe doth declare well inough at this daye that euery one hath gotten a good lumpe of the inheritance of the corruption of Adam and the originall sinne as they call it and your writings shewe that you haue had youre parte thereof And I beléeue as you say that men nowe a dayes haue not any Frée will séeing it maye be further beléeued that there be a great many that haue slender sense and well worse vnderstanding as being altogither ruled and caried ouer by their affections Touching the matter of the incarnation of the sonne of God and redemption of man I coulde well haue pardoned you the obmission of the subtill questions you vse therein searching curiously the house wherein Christe dwelleth Item what make we of ascension or the signification of this worde heauen or the righte hande of God so that you woulde teache vs the true meane to receyue Iesus Christ into our selues séeing it pleaseth him in respecte of his goodnesse to make his dwelling in the hearts of the faythful and regenerate Otherways of what vse is Iesus Christe to vs being so far from the hart of man as you make him B. 4. Touching youre place of iustifying fayth I vnderstande not your language where you say that only fayth by meane whereof we take as of a hande the benefite of Iesus Christe to obtaine iustification regeneratioÌ„ and health the whiche indéede is true but immediatly after you say that by the Sacramentes are imputed and applied to vs the iustice and merite of Iesus Christe B. 4. Item in the same doctrine of Iustification you say it is a moste harde question to know what is that true Iustice which makes vs iust and agréeable to god with atteinment of eternall life but I had rather that without so many argumentes confutations and subtilties you hadde shewed to the poore and ignorant people what is the christian iustice and by what meane shée is giuen to vs B. 5. In the tractate of good workes you saye that the workes which men oughte to call good are those whyche God demaundes in hys worde and that those which be regenerate and guided by the spirite of God are they whiche shewe the fruites of a good Trée I beléeue it well and conclude vpon your saying that who hath not zeale loue charitie who suffereth not all things with pacience taketh euery thing in the best part couereth the faults of his neighbor and laboureth not to put peace in place of dissention can not haue regeneration And touching the rest of your questions whether good workes concurre in iustification as a cause formall or efficient the simple people haue not to doe contenting themselues wyth this beliefe that regeneration and faith without good works is a méere hipocrisie thing dead and that it is necessary that our new obedience serue as witnesse of our reconciliation and iustification Nowe deare brethren as I am voide of intent herein eyther to examine or exaggerate the newnesse of youre confession and much lesse to confute it by argumentes so I will leaue to the consideration of the Reader youre excuse in cutting off the commandement of the liuing God vnder pretext of certaine gloses and distinctions vnworthy to be vttered for here we doe not dispute whether the commaundement not to make anye images of veneration be a commandement particular or an appendix of an other whether it be ceremoniall or morall but wée will here mayntaine that it is an audacitie moste cursed to cut off from the law of oure God any one worde séeing specially that that summe and content of coÌ„mandement is so shorte and compeÌ„dious that it conteineth but ten commandemeÌ„tes the which if god woulde haue abridged he knew better how to do it than wée and therfore such as vndertake to correct his stile and accuse him of prolixitie giue sufficient proofe of their abhominable temeritie But let vs nowe come to the principall poynte of your debate and auncient question the which vpon a brauery you séeme to renue vppon euery purpose and place without hauing respect to the gret slaunder of those that bée weake Firste you vtter the summe of your confession of the Supper in these wordes Credimus igitur Christo affirmante quòd corpus sanguis eius verè ac realiter in sacra Coena adsit deturque externo modo accipiendum cùm Pane vino non fide tantùm aut spiritualiter idque tam ab indignis quà m à dignis sumantur contraria docentes cum Augustana confessione consentiendo damnamus That is to saye Wée beléeue in Chryste who assureth vs that his body and bloud be truly and really in the sacred Supper and that it is gyuen vs in taking it outwardly wyth the bread and wine not only with faith and spirituallye the whyche body is eaten aswell of the vnworthy as of those that be worthy And those that shall teache the contrary wée sticking to the confession of Auspurge do condemne them Sée here my brethren youre goodlye entrie of the article of your supper whiche we may not improperly liken to that of the newe inquisitors who condemne anathematize excommunicate and call Heretikes and cut off from the communion of the Churche all those whiche receiue not their coÌ„fession which me think you doe also as of purpose to maintayne yours of Auspurge as though it were a fifth Gospel or new article of the Créed What shall we say brethreÌ„ to these matters haue you no shame that men of good iudgement and vnderstandyng shoulde reade suche arrogant and rashe wordes Who are they that haue seâ— the authour of the confession of Auspurge or that of yours in such aucthoritie or degrée of the Churche that they may pronounce sentence of damnation agaynste suche as will not admitte theyr interpretation vppon a place or Texte of the Scripture What is hée of anye iudgement at all who will not feare to forsake the tyrannie of the Papistes to euer into an nther almoste of like condition Wée call the Pope Antichriste tyrant and butcher of mens consciences bycause that wythout libertie to heare men speake he coÌ„demneth and excommunicateth them and yet your doings are nothing inferior to his crueltie in pronouncing condemnation not onely agaynste your enimies but also againste suche as you receiue for youre brethren and companions in the worke of the Lorde and wâ—o no lesse for the duety of Christians than to take away the slaunder from the Churche of Christe doe searche by all theyr possible meanes to lyue in loue and friendshippe with you I coulde willingly say to the authour of youre confession as the Apostle sayth my brother my friend what art thou that condemns the seruants of another
the causes that enforced me to departe out of your most flourishing realme of Spayne For I am not ignorant that the time of my departing is very well knowen and much noted of many men aswell for the number of vs that fled at the same tyme as for the colour that was made to our Countrymen of our necessarie departure but yet without allegation of any cause certayne Many had good cause to meruayle most of all at meâ— that I among the reste so voluntarily departed into exile considering there was not onely no apparaunt cause of feare for mée of any open accusation for Religion to be had agaynst mée but not so muche as any suspition at all yea rather beyng in so good credite with diuers personages bothe Worshipfull and Honorable as fewe menne of my cote and callyng were so that this my necessarie departure is not to bée termed a constraynt or enforcement beyng not dryuen therevnto by any Officer or Inquisitour who liked of my presence and company very wel and gaue me friendly entertaynemeÌ„t but it was my conscieÌ„ce that vrged me therevnto which by the beyng lightned by Gods spirite did séeme to be in continuall torment and felte as it were a hell in it selfe to be miserably ouerlayed with so huge a Masse of superstition and idolatrie as long time and much labour would not suffise to declare Wherefore of many things I will shewe to your Maiestie a few in excuse of my selfe for mine owne purgation moste humbly beséeching the same to encline your gracious eares with patience to heare this my declaration to the ende that your grace may of your selfe the better iudge of my cause and descerne whether this my departure out of your graces Realme of Spayne deserue blame and condemnation and not rather pardon and coÌ„mendation Secondarily that I might shew some proofe of my Faith doctrine to your highnesse I will briefly declare vnto you certaine articles of our religion and for the residue will at all times at â—ur Maiesties commaundement be â—ost ready to do the like And first to â—ppe vp vnto your grace all thinges â—â—om the very beginning I will shew you how miraculously and after how â—â—range a maner the Lorde did open â—he eyes of my soule and made me to â—ée the truth What time the Empeâ—our your Maiesties Father of famous memory had nominated D. Aeâ—idio the chiefe chanon preacher in the Cathedrall churche in Ciuil to bée Bishop of Tortose the Monkes of Civil beganne so greatly to enuy it or rather so furiously to rage thereat that whereas they were not in any wise able to hinder him of that preferment wherevnto the Emperours maiestie had aduaunced him they conspired togither in what sorte they might beste accuse him for a sower of heretical doctrine after he had obtayned the Bishopricke For vntill that time D. Aegidio for his preaching was thought to be an Apostle and for his godly coÌ„uersation and life iudged of his very enimies to bée a paterne for all othâ—â— Preachers to folow direct theÌ„seluâ—â— by After this conspiracie was put 〈◊〉 practise whole thrée yéeres were speâ—â— in quarrelling entring billes of coâ—playnts against him during al which 〈◊〉 time good maÌ„ he lay in pryson pacieÌ„â—ly and manfully abyding all kinde oâ— affliction and miseries that were layd vpon him At what time for mine owne parte whensoeuer I either behold his estate or heard it spoken of I thought in my conscience that he was well and worthily serued and I also meruellously abhorred to heare him yea but once named as one commoÌ„ly reported to be a sower of Luthers heresies and a sworne enimie agaynst the Pope In this opinion or error rather I remayned a long time till one of the Inquisitours to whom his cause was specially recommended by priuate letters sente from the Emperour began to make his complaint to me of the iniurious dealings wicked demeanour of certeÌ„ of his felowes that were ioyned togither with him in commission aswel concerning other matters whiche pertayned to their ofâ—â—ce as especially in their procéeding agaynst D. Aegidio who as he sayde was both a good man and a true christian better learned by a great deale than his aduersaries for all their glorious tithes of Doctorship declaring moreouer that he vnderstoode right well out of what forge these quarrels and false accusatioÌ„s were coyned and that the MoÌ„kes durst neuer haue bene so bolde as to attempt so to set themselues against him but that they were bolstered vpholden by a certen Bishop Beside this he made report vnto me particularly in how many things the holy InquisitioÌ„ as they call it had dealt very cruelly with suche as were accused The whiche things it were requisite and necessarie for your Maiestie most rightuous prince throughly to vnderstande that your Grace might knowe the common Prouerbe in your tong to be true No es todo orâ— lo que reluze It is not al gold that glistereth and that this highe consistory and holy house of Inquisition as the terme it is most wicked and voyde 〈◊〉 all holinesse For whiche consideratioÌ„ he tolde me further that he had both dispatched himselfe out of the chargâ— of that office and refused the fée therof to the end that he might haue his frée election to be present onely in special matters at his pleasure beyng now farre stroken in age he might not be compelled to deale in all affayres And yet to the end that he might be an ayde and succour to some whom otherwise his companions would with tiranny haue oppressed he was content to be named in commission and reteyne the authoritie still For suche was their madnesse and furor sayde he ioyned with frowardnesse of minde that they would procéede to condemnation of meÌ„ innocent guiltlesse without hearing and debating their cause Whereof he sayd there was euidence sufficient in the cause of D. Aegidio wherein forasmuch as they were ignorant theÌ„selues and vnderstoode not what was right what was wrong what was in religioÌ„ true and what false they did therefore all the Monkes to counsell that they â—ight weigh the causes and by preiuâ—ice giue their verdites whiche they â—ommonly call the Qualifications beâ—ng knowen to be moste enuious enimies against that good man to beare hote malice towardes him stil boyling in their brestes And as for D. Aegidio truely sayd he if he be an heretike as his aduersaries do reporte him I confesse that I am an Heretike also For I am fully persuaded in my conscieÌ„ce that he teacheth no other doctrine than the very woorde of God in the whiche opinion his good life and conuersation agréeing with his doctrine doth the rather coÌ„firme me neither thinke I any Preacher of them all within the whole Citie that doth more euidently both in woorde and déede expresse true pietie godlinesse than he doth For whiche of all the Canons in the whole Colledge bestoweth his yéerely pention more
most certaynly chosen and receiued into the societie and felowship of thâ— heauenly couenaunt and so by this meâ—nes should reape all the fruite and forâ— of this sacrament in our soules For wâ— are not of opinion nor may not be so perswaded that this is brought to passe 〈◊〉 opere operato that is to saye for the wâ—â—thinesse of the worke wrought as thâ— schoolemen terme it but put our whiâ— truste and confidence in the onely meâ— and goodnesse of almightie God we haâ—â— our faith more and more confirmed aâ— strengthned by baptisme by the which faith we beléeue assuredly that our heâ—uenly father hathe adopted vs into tâ—â— number of his children hathe pardonâ— vs all oure offences hathe endewed 〈◊〉 wyth his heauenly grace hathe clensâ— all the filth and corruption of our souleâ— that wée from thencefoorth being wholâ— dedicate and consecrated to serue hyâ— and deliuered from the feare of all oâ—â— ghostly enimies shoulde leade a iuste an â—neste and an holy life before hym that â—â—th bestowed these so many so greate â—â—nefits vpon vs And thus much brief-concerning Baptism wherof by gods â—ace I maye entreate more largely at â—ne other tyme hereafter Of Popishe Penaunce IF any after baptisme do verely perceiue féele in his conscieÌ„ce that thesâ—â—eir vaine deuises and fonde ceremonies â—herof we haue spoken by occasion and 〈◊〉 oportunitie serued haue ben little or â—thyng auaileable vnto them and that â—ese and such like distinctions of theirs â—oad culpam as to the fault quoad reatum â—s to the guilte quoad veniam as to the â—ardon bée méere friuolous and foolishe â—nd as the prophet saith nothing but soft â—illows for the people to leane vnto and â—ée lulled a sléepe on if any I saye being â—hus affected fynd a trouble in his conâ—cience concerning his saluation begin â—o muse vpon some means how he maye â—scape the iudgement of God wherwith his conscience is striken and astonied 〈◊〉 and by they bid him leane to a rotten pâ—â— that is to say to penance but good Lorâ— what can be more contrarye to true pâ—nance than this which they appoint hyâ— vnto whiche is nothing but a méereÌ„ dâ—ceipt and iuggling and deuises imagiâ—â— by them to picke mennes purses no 〈◊〉 this is but a weake plancke to saue a 〈◊〉 from shipwracke and helpe hym to laâ—â— but to sincke rather to the bottome of tâ—â— Sea. Of the partes of popish penance namely of the fyrste parte called contrition PEnaunce they teache vs hath thâ— partes contrition of hearte confessâ— of mouth and satisfaction of workes 〈◊〉 who so desireth to vnderstand the reasâ—â— of this diuision let him resorte to Thomâ— Aquinas Durandus and Scotus in thâ—â— bookes whiche they wrote of the quesâ—â—ons of diuinitie but to discende to tâ—â— particularities Contrition say they is griefe voluntarily conceiued for synâ— committed wyth a purpose to confeâ— them and make satisfaction for the same â—his definition is moste like Autentical 〈◊〉 They say moreouer such may be the â—eatnesse and force of contrition suche â—at it is able not only to purge the fault â—â—d quiet it selfe but to remoue the puâ—â—shement due for the same and that twoo â—ayes First for the charitie sake which 〈◊〉 the very true cause that bréedeth sorâ—w and griefe which charitie spreading â—ir braunches far in compasse bringeth â—orthe contrition and meriteth partly reâ—ission of the payne Secondarilye for â—he sense of that griefe prouoked and stirâ—ed vp by the wil in the very Contrition And forasmuch as this sorrow and griefe â—s very greate and gréeuous it is effectuâ—ll also and auaileable to take away both â—he offence and the punishment likewise they mince the sorrowe of contrition into thrée partes one to be deficient another sufficient the thirde preeminent wherof the firste driueth downe to the pitte of hell the second raiseth him vp to purgatorie the thirde hoiseth hym vppe to Paradise 〈◊〉 Moreouer contrition differeth from attrition as faith framed from that whicâ— is vnframed and they are al doubtfull 〈◊〉 this point whether contrition maye riâ—â— of attrition or whether there may bée any place in Hell Purgatorie Paradise for contrition whiche question is as yâ— vndecided And this is welnéere the sum of this doctrine oute of the whiche I béeâ— séech your Maiesty to consider most gratious Prince what commoditie comfort or reliefe can come to a troubled conscience how shal a maÌ„ be able to escape ouâ— of so many difficulte and intricate questions or how shall a man haue any remedies of his sorrowes at his owne hands or staye hymselfe vppon the strength oâ— man For the will of man whence they saye contrition doeth spring is more inclining and yéelding to luste and concupiscence than to any sorrowe or pensiuenesse Howe can it then possibly come to passe that a man shoulde vse the same to the beating down and mortifying of most horrible and detestable vices Finally in all this péece of doctrine not one worde of Christe Iesus and his holy spirite nothyng ruleth but onely the will of man â—e sorrow and griefe of man the heauiâ—sse of the hearte pensiuenesse charitie â—nd laste of all attrition which is transâ—urmed into contrition as it were by inbantment and witchcrafte Of true contrition according to the word of God. HOwe be it Gods worde teacheth vs that Contrition is the wonderfull worke of God and that the conuerteth the hearte of the synner accordyng to hys â—nfinite goodnesse and mercye breaketh â—t mollifyeth it which otherwise of it owne nature woulde become harder than â—flint stubborne rebelling obstinate and prone to all mischiefe It is he that of a stony heart maketh it softe as fleshe apt to bend tractable and pliable to his moste holy will. And therfore Dauid acknowledging hys offence praieth vnto God that he would create a newe hearte in him the whiche God neuer despiseth nor contemneth if it bée humble and lowlye Wherfore almightie God to the â—â—â—tent that hée myghte abate and pluckâ— downe the pride and hautinesse of manâ— mynde he doth firste vse the threats and terrours of his lawe and looketh with the burning and fierie eies of his indignation and displeasure as those can tell by experience whiche do truly and hartyly repent that they haue so long continued in the seruice of Sathan and the palpable darkenesse of popish errour for they vnderstande right wel by what steppes and degrées their heauenlye father hathe aduaunced them to the excellency of regeneration and newe birth in Christe that is to say to bée partakers of the righteousnesse and innocencie of Christe which is the onely path to passe to by the Kingdome of heauen Of popishe confession THe seconde parte of Penaunce they say is to bée shriuen of a Prieste by auriculer confession and this they affirm to be a Sacrament of Christes institution in the 16. and 18. of his Gospell after Mathew Albeit it appeareth by Iames â—t there was a farre other vse thereof â—hey say moreouer
ouer themselues to imaginations and questions of subtiltie but are contented in the simplicitie oâ— the worde of God with direction of thâ— holye Spirite to instructe their consciences Other there bée who of their Confessions Catechismes Commentaries and traditions make as it were a fifth gospel giuing no lesse authoritie to their particular interpretations than if they were of the Articles of Fayth not refusing to call al theÌ„ Heretikes who point by poynâ— doe not folow their imaginations which although were good and substantiall to edifie yet are they none other than the breath of men and therefore vnworthie of comparison with the eternall worde These things Brethren with the coÌ„sideration of theÌ„ mouing no small sorow in my minde foreséeing as it were the breach which Satan might make in the house troupe of God by such a meane procured me to attempt familiarly one oâ— your brethren and companions in the worke of God who as he séemed of some superintendence and authoritie amongest you so I imparted with him the greate â—â—aunder growing to the Churches therabout and else where by such differences and dissentions manifestly published not onely by bookes of infamie but also in iniurious inuectiues in open assemblies whome I requested in the name of the Lorde to exhort his companions to forbeare their further procéedings in suche sort with discontinuaunce of their slaunderous order of dooings altogither vnworthie of the ministerie of Christ Hys aunswere hereunto argued hys sufficient forwardenesse complayning albeit against others and saying that the best meane for accorde were to bring in disputation and to handle chiefly the question vpon the Lordes Supper vpon the diuers and sundrie construction whereof sprong both the disorder and dissention I sayd there was slender hope of present accorde this waye if both the one and other would not disclaime their stoute straunge order in proponing their opinions and interpretations For sayde I if they obserue no more modesty in theiâ— words than they haue vsed temperancâ— in their bookes and wrytings neytheâ— can the cause be determined nor the errour reduced for whiche respecte I accouÌ„t it not out of purpose to take a confession of Fayth and imparte with thâ— people those Articles wherein we all agrée leauing the reste that maye bring likelyhoode of dissention or slaunder tâ— the Church Herein he séemed to approue my aduise with persuasion that to take thâ— Confession of Auspurge were most necessarye to enforce this accorde subsigning suche Articles as with good conscience we myghte receyue and interprete the other according to our vnderstanding which we haue already done with meaning to bring them to light tâ— the edification of the Church to the enâ— euery one maye sée that the controuersiâ— is not so great as is giueÌ„ out to the people who being both troubled and amazed with such diuersities knoweth noâ— what path to tread hearing some preach that Christe is here and other saye hée is not there but here The church of Christ is not suche one but oures is the righte Churche wée are of Paule and they be of Cephas and others of Apollo Alas are we baptised either in the name of Paule Iohn or Martin Is not only Iesus Christ our Redéemer Is it not in hys name that we are baptised and broughte into the Church Is not he the soueraine Doctor graduated not at Paris but in Paradyse whome our Heauenly father hath ordayned for our chief schoolemaister wyth expresse commaundement to heare hym Why then do we séeke so many maisters and forgers of doctrine To conclude I desired the said minister to abstaine from iniurious inuectiues and words of quarrell in bookes with exhortation to his coÌ„panions to modestie and séemely temperaunce in their preachings also to perswade the people to faith mortification and brotherly charitie which albeit they haue not obserued but rather in the contrary haue vsed words of slaunder in the very Pulpit teaching by that mean their audience to imitate their disorders And whiche worse is you other my brethren euen of late haue caused to be imprinted certain Libels wherin you haue reuersed the names of persons and by conuersion and change of letters haue moste iniuriously haÌ„dled a certain minister of the gospel calling him a brand of hel or such like name of reproch a sutletie far vnworthy your vocatioÌ„ If these matters continue I fear me good brethren that the iudgemeÌ„t of god wil thunder vpon our heades wheÌ„ beleue me the liuing god wil know how where to find vs though we be vnder the protection of great princes for the Lorde wil not leaue vnpunished such insolencies and mistakings of his deare Church the whiche he hath bought with his bloud deliuered from the tiranny of Antichrist so now such men would efâ—soones raigne and ouer-rule hir vnder coloure of pietie and instruction of certain persons whom the Lord hath stirred vp to minister and serue in his temple And to speake more cléerly in this matter know ye good brethren that touching Martin Luther Philip Melancthon with other like meÌ„ we esteme theÌ„ true seruants of god to whom as the holy spirit hath plentifully imparted his gifts graces so haue they labored with an earnest care bothe to wéede vp the abuses crept into our Christian religion also to manifest the truth of the Gospell of Christe albeit we must do acknowlege theÌ„ to be no more than men so by consequeÌ„ce subiect to be ignoraÌ„t in many thinges for so god vseth to bestow his gifts graces vpon meÌ„ as the condition of their ignorant nature may shew that they bée not gods vpon earth Besides that it hapneth many times that the seruants of God do obserue a certain special wisedom as not willng to reueale al they do vnderstand fearing their audience not to be as yet capable of such doctrin the same happening euen to saint Peter the Apostle of Christ who albéeit hadde receyued visyblye the holye Spirite yet hée estéemed the time not yet conuenient to manifeste to the Iewes the abolition of the Lawe fearing leaste by such a mean the preaching of the Gospell shoulde be broughte in hatred and the publication of the same hindered On the contrary Saincte Paule was of opinion that in a matter of so great importance oughte to bée no dreade of daunger but to make open and publyke manifestation of the lybertye whiche the Lorde hadde broughte vnto hys Churche In lyke sorte wée haue reason to presume that these good seruants of GOD Luther and Melancthon séeing the greate resystaunce of the worlde agaynste the preachyng of the pure doctryne and the abolition of the Papistes abuses iudged it an acte of wisedome to giue a little place to suche surie of the tyme and to gaine the heartes of the people gently not to alienate them vntimely by the teaching of the true doctrine of the Sacramentes expecting from daye to daye more proper and fitte occasion to restors and bring in
the Lorde our creator whose mercy and goodnesse are so plentiful that he maketh his Sunne shine both vpon the good and the euill Let vs not vse regarde that this man hath suche an ignoraunce nor that man will receiue any article of oure confession Let vs loue all helpe all embrace all and support the ignorances and infirmities of all For better were it that we failed in this point if it be a fault at all than to make vs iudges of the conscience of an other and giue out sentence of condemnation against those that agree not with vs. For ende deare brethren I beséeche you take in good parte this my Epistle or Letter mouing no otherwise than of an affectioned hart towards you wherof the Lorde is my witnesse and I assure it in myne owne conscience and let it not I praye you be an occasion to you to write Bookes nor Pamphlets â—eing I haue no meaning to enter into defiance or warre with the pen neither doth the tyme serue for it but rather of néede to vs all to apply our selues to better things and lette vs labour to encrease our knowledge in that which we want to be doctors of the Gospel for the acknowledging of our ignorance oughte rather to incense vs to a will to learn than to make our selues inquisitours and censors of the Faythe of others with employing the tyme to fill bookes and papers wyth questions altogither impertinent to edification I humbly beséech the soueraine maiestie of our good God and heauenly father that it will please hym to furnishe youre iudgements and vnderstaÌ„dings wyth the knowledge of hys holy worâ—â— to the end that by the meane of youre preachings youre audience may learne a true faithe an assured hope in Iesus Christe and a carefull mortification of the olde Adam and that the same Lorde so renue youre harts and enflame your wills in the affectioÌ„ of charitie towards your neighbors that from henceforth wée béeing ioyned with you and you with vs in we liue in peace and tranquilitie of body and spirit in the assembly of our Lorde Iesus soueraine pastor of our soules who hauyng bought vs by the inestimable price of his obedieÌ„ce and bloud most precious it may also please him to garde vs agaynste all dissentions make vs liue in the vnitie of himselfe vntill that being spoyled of this corruption we maye perfectly reioyce in the coniunction of him and the eternal glorie promised vs by his meane of the which in his own person the rather to make vs inheritors therof he hath alredy taken possession sitting on the right hande of God with all power in heauen and earth To whome be all glorie and empire for euer Amen In the tovvne of Antvverpe .ij. of Ianuarie 1567. Your affectioned brother in Iesus Christ and humble companion in the vvorke of God Anthonie de Corro of Siuill ¶ To the Church of Antwerpe THis onely deare brethren was inteÌ„ded by this Epistle to imparte it by conference with the Preachers of the Church naming themselues of the confession of Auspurge withoute meaning to communicate it by publication albeit bicause diuers written copies are coÌ„men into the hands of sundry and seueral persons I thought it to better purpose to spread abrode and deliuer it in print thaÌ„ to suffer it to be argued in secrete least the same mighte moue cause of sinister iudgement against the simple and sincere integritie of my meaning wherein as the labour was peculiar in my selfe without the enterviewe or counsell of any so if it include any matter to edifie or confirme your consciences it may please you to be thaÌ„kfull to the Lord as author of all goodnesse And for the errors I beséech you let them he layde wholye vpon me as vpon a man who liuing yet in the peregrination to our heauenly country where we shal haue perfect knowledge may erre and faile in many things For we knowe that we are trauailers iorneymen in this body we are absent from the Lord and walke by faith and not by vewe For ende I wipe my hands afore God you all of any intent eyther to redarguate or confute the articles preseÌ„ted by those that call theÌ„selues of the Confession of Auspurge but rather to let theÌ„ sée vpon what smal causes they haue formed great quarrels maintaining dissention for a thing of small importance and forbeare to deale in matters more necessarie Seing also good brethren that vpoÌ„ the impression there remained certaine leaues voyd vnfurnished of matter I thought it not out of purpose to fil them with certaine places of holy Scripture persuading the faithfull to actes of Charitie with brotherly vnitie one to another yea not to forbeare to loue our proper enimies and such as pursue vs with persecutioÌ„ a vertue at this day most important and necessary the rather for that Sathan employeth a wonderfull diligeÌ„ce to sowe séedes of dissention and quarrels with speciall endeuor straunge meanes to corrupt the league of charitie left vnto vs by Christ of such commendation and all this vnder a pretence of diuersitie in religion wherein as we ought to stande vpon our gard against the subtilties and policies of the diuel so assuredly God hath not left vs either licence or libertie once to thinke that it is lawfull for vs to hate any man in respect to maintaine our religion séeing we are expresly enioyned by the words of the same to loue such as despise vs and pray for those that persecute our bodies and doings But alas we are slipt into a time so miserable and infected with such corruption blindnesse that in the maintaining of the integritie of oure faith we become preiudicial to the league of charitie with a negligent care of the vertue of the same For my part I allow iustly such diligence as is vsed in the purgation of abuses errors to the ende our holy fayth and Religion maye the rather be purified and remayne without spot albeit I wishe a precise obseruation of Christian charitie least in making war against the heretikes of our faith we become not heretikes against charitie For whiche cause and to the ende that euerye one be priuie to the bonde and obligation which God in this purpose demaundes at our handes I haue here collected out of the diuine word certaine speciall texts importing our charitable dueties office vnto our neighbour desiring you deare brethren to construe in the best my intent tending simply and altogither to refute those Fables dreames and errors whiche I sée sundrye with no small diligence labor to support and maintaine in the Church of Christ wishing they participated rather with a spirite of humilitie and myldenesse in the correction of the opinions of others than to striue to become inquisitors of other mens faith and much lesse to enter into senteÌ„ce of iudgement against such as refuse their interpretations vntill they be assured by the spirit of god that such opinioÌ„s are directly against the
heauenly word that we haue witnes in our conscience that God calleth vs to do it for thē he himself will cloth vs with the affectiō of his Apostle who to gaine and reduce his brethren would not sticke almost to abandon his proper helth euen so when we féele such a zeale moue in vs euen then also shall we proue in our selues that God will blesse our enterprises Let vs thē embrace peace entertaine mutuall accord seing that as there is nothing that leuyeth a more sharpe warre within vs than our owne discordes disdaines partialities so of the contrary if we marche vnder the ensigne of charitie supporting one another in our infirmities it shall be moste hard either to breake our aray or put vs to flight For as Salomon sayth the accord of thrée strings is very harde to breake My litle childrē I am yet for a litle time with you you shal serch me but as I said to the Iewes that whither I go they could not come I saye also the same vnto you now giuing you this new cōmandemēt that you loue one another as I saye I haue loued you to the ende also that you loue one another By this all men shall know that you are my disciples if you loue one another That is the principall mark of our christianity all others that we may inuent may be folowed of the hipocrites but this is inimitable bicause it is peculiar only to the regenerate and those that be renued by the spirit of god Be you desirous of the most excellent giftes I wil shew you a way yet more excellent If I speak the languages of mē and Angels and haue not charitie I am as the mettall that soundes or Cimball that tinks And if I haue the gift of prophecie and know all secretes and euery science if I had such faith as I might transport the mountaines and haue not charitie I am nothing if I distribute al my goodes to the reliefe of the poore deliuer my body to be burned and haue not charity it profiteth me nothing Charity is not easily incenied to anger but she is mylde Charitie is not enuious Charity is not insolent she swelleth not with anger she doth not vse hirselfe dishonestly she searcheth not hir profit she is not despitefull she thinkes no euill She taketh no pleasure in iniustice but reioyceth in the truth she endureth all beléeueth all hopeth for all and suffreth all Charitie neuer falleth And a little after he sayth These thrée things remaine Faith hope and charitie wherof the greatest is charitie Those be the effectes of Christian charitie which is neyther vaine opinion nor curtesie in outwarde shewe but rather a vertue bringing forth wonderfull fruites Touching brotherly Charitie there is no gret néede I write to you therof seing you are taught of God to loue one another for euen so you do towards all your brethren which be in Macedonie Brethrē we exhort you to surmount more more with diligence to liue peaceably If the vnction of the spirit of God haue not yet taught you to loue your neighbors let vs feare that our doctrine is not rather learned of men than in the schoole of God. He that sayth he is in the light and hateth his brother is in darkenesse to thys houre who loueth his brother remayneth in the light and falleth not but he that hateth his brother walketh in darknesse and knoweth not whither he goeth for the darknesse hath blinded his eyes By this are manifested the children of God and the children of the diuel Who soeuer doth not iustice and loueth not his brother is not of God for this is it you haue hearde preached frō the beginning that we loue one another not as Caine which was called wicked and killed his brother for what cause did he kil him for that his works were wicked and his brothers were iust Brethren maruel not if your brother hate you in that we loue our brethrē we know we are transferred frō death to life who loueth not his brother dwelleth in death who hateth his brother is a murtherer And you knowe that no murtherer hath eternall life remayning within him by this we knowe his charitie that he hath giuen his life for vs we ought also to hazard our liues for our brethren And this is a most certaine and ample explication of the mark of our christianitie which may serue as a touchstone to assure vs of our adoption Hate maketh quarels but charity couereth all grudges This witnesse doth teach vs that the roote of dissentions and debates is the default of christian charity which doth not only couer outward sins but also the ignorances of the vnderstāding The furious man moueth contention but the pacient man appeaseth quarrell this is a looking glasse wherein we may beholde the troublesome mindes of our time who vpon small causes will stirre vp straunge quarels and debates Welbeloued let vs loue one another for charitie is of God and who loueth is borne of God and knoweth God and he that loueth not knoweth not God for God is charity In this is manifested the charitie of God towards vs that he hath sent his only son into the world to th end we may liue by him In this is charity not that we haue loued god but bicause he hath loued vs sent his son to be the appointment for our sinnes Welbeloued if God haue so loued vs we ought also to loue one an other Neuer any mā hath séene god If we loue one another God dwelleth in vs his charitie is accomplished in vs by this we know that we dwell in him he in vs that he hath giuen vs of his holy spirit And a litle after If any say that he loueth God hateth his brother he is a lyer for if he loue not his brother whō he séeth how can he loue God whom he séeth not And we haue this commandement of him that he that loueth God loueth also his brother this text hath no néede of interpretation but rather of proofe examinatiō wherin let euery mā sound and proue his heart whether these wordes be with him or against him Thou shalt not sée the oxe or shepe of thy brother straied out of the way hide thée from them but thou shalt bring thē againe to thy brother And if thy brother be not thy neighbor thou knowe him not then shalt thou leade thē within thy house suffer them to remaine with thée vntill thy brother demaund them then thou shalt restore thē to him thou shalt doe in like maner to his Asse to his garments al the lost things of thy brother which he hath lost thou founde neither must thou hyde them thou shalt not sée the Asse or oxe of thy brother falne in the way hide thée from them but thou shalt helpe to lift thē vp with him If the Lord commaund that
our charity be shewed in the lifting vp of beastes let vs consider wyth stronger reason that his maiestie would that we haue care of the soules of our brethren and neighbors whom if we sée strayed from the waye of truth let vs labor to reduce them if they be falne into the pit of error let vs offer theÌ„ our hands rather than to pronouÌ„ce sentence of condemnation pursue theÌ„ euen vnto death Texts of the diuine vvorde exhorting vs to loue our enimies and pray for such as persecute you THou shalt not walke as a detractor amongest the people thou shalte not dresse thy selfe against the bloude of thy neighbor for I am the Lord Thou shalt not hate thy brother in thy heart correcte thy neighbor suffer no sinne vpon him Thou shalt not reuenge nor kepe malice againste the children of thy people but thou shalt loue thy neighbour as thy self for I am the Lorde You haue heard that it hath ben said thou shalte loue thy neighbour hate thy enimie But I say vnto you loue your enimies blesse those which curse you do good to such as hate you praye for those that runne vppon you to persecute you to the end you be the childreÌ„ of your father that is in heauen for he maketh his sun shine vpon the good and euill and sendes raine vpon the iust and iniust For if ye loue those that loue you what rewarde haue you therfore The Paganes do not they the like also And if you imbrace onelye your brethren what doe you more Doe not the pagans also the like Be you perfect as your father is perfect that is heaueÌ„ Do not render to any euil for euill procure honest things afore al men And if it may be at lest as much as in in you haue peace with all men Do not reuenge welbeloued but giue place to anger for it is written To me belongeth vengeaunce sayth the Lord and I will giue it if then thy enimy be hungry giue him to eate if he haue thirst giue him to drinke for in this doing thou shalt assemble coales of fire vpon his head Be not ouercom with euill but surmount the euil by the good Owe nothing to any man if not that you loue one another for who loueth an other hath accomplished the law which sayth Thou shalt not commit adulterie thou shalt not kill thou shalte beare no false witnesse thou shalt not couet c. And if there be any other coÌ„mandement it is in effect comprehended in this word Thou shalte loue thy neighbour as thy selfe Truly if we had this stone of fouÌ„dation of brotherly charitie in the buildings of our life traffickes contractes with our neighbors all the parts of this spirituall house which God hath giueÌ„ vs in charge shuld be wel ordred couched After the Lord had washed their féet taken again his garmeÌ„t and that he was set again at the table he said vnto them Know you what I haue done vnto you you cal me Lord and master and you say wel for so I am if then I that am Lord and master haue washed your féete you ought also to washe one anothers féete For I haue giuen you example that eueÌ„ as I haue done you may also doe Why haue not we remembraunce of this holy ceremony when we celebrate the supper of Christ séeing that he himselfe hathe prepared the hearts of his disciples with this admonition afore he shewed or did institute the sacrament of their coniuÌ„ction with him giuing them to vnderstand that he is not worthye to receiue Iesus Christ which doth not applye his heart to washe the féete of his brethren I speake truth in Christ I lie not my coÌ„science bearing me witnes by the holy spirite that I haue great sorow continual torment in my hart for I did desire to be separated with Christ for my brethreÌ„ which be my parentes according to the flesh When we shal féele our hearts so wel touched with the spirit of God as S. Paule was let vs set vpon hardly to correct the errors opinions of others and so long as we are fleshly guided rather by stomack thaÌ„ spiritual zeale let vs employ our time to pray God for the ignoraÌ„t Let vs be theÌ„ as chosen vessels of God holy and welbeloued clad in the intrailes of mercie humilitie gentlenesse and of a minde of pacience supporting one another and pardoning one another if wée haue quarrell as Iesus Christ hath pardoned you euen so forgiue you others besides all this be attired with charitie the very bonde of perfection And let the peace of God gouerne in your heartes whervnto you are all called in one body and be gracious The word of God dwel fruitfully in you in al wisedome teaching and warning one another in Psalmes songs and spirituall prayses with grace singing with your heart to the Lord wherby we shal sée how farre from these rules of charitie be they that in place to edifie the Church of Christ doe rather procure hir confusion with their debates and questions FINIS IMPRINTED AT LONDON by Francis Coldocke and Henrie Bynneman ANNO. 1577. The office and duety of Princes and Magistrates touching the cause of religion Iosue 1. Deuter. 17. Cicero lib. 1. de natura deorum D. Aegidio accused of the MoÌ„kes An Inquisitour discouereth the secretes of the Inquisition The Doctrine of D. Aegidio i. Scoffes The Lay people inhibited the reading of holy scripture Iosu â— Iohn â— Rom. 4. 10. The coÌ„mâ— and Popisâ— catholicke fayth The Turkes more cunning iâ— theyr Alcorane that Christians are in the Bible VVhat mâ—ner of knovvlegâ— of God is in papaciâ— The blasphemous coÌ„sequeÌ„ces of the Popishe doctrine in their opinions they holde of the Deitie Incertenty and vveaknesse of fayth breeâ—eth distrust dispaire of grace A definitioÌ„ of fayth after the Romishe doctrine The Popes playsters and remedies for sin Contrition is the depe sorovv of the hart dread of conscience springyng from the knovvlege of our sins The Doctrine of Attrition nourisheth sinne Attrition is a motion in man mouing to the disliking of sinne The superstitious vvorkes of the Papists No regeneration vvithout fayth The Popish maner of confirming children The solemnization of mariage a ciuile matter and of mere pollicy 1. Tim. 4. Ceremonies turned into Sacramentes The Masse a sacrifice propitiatorye The councell of TreÌ„â— in the time of Iul. 2. thâ— 2. 3. Canon Heb. 11. VVorshipping of Images The vovvs of Nunnes and Friers Monkery 2 second baptisme by the Papists religion Looke in the bookes of Caiet The fyrste original of Monkerie Looke in the tripartite historie Chrisostome in his booke that hee vvrote agaynst them that dispraise the solitary lyfe of Monkes VVhat it is to deuoure the deade Kings and ciuile Magistrates oughte to heare and determyne the causes of suche as are accused for religion The Inquisitours labour to destroye both bodie and soule The miserable
ends of them that persecuted the Churche Iohn 4. Ruardus Taperus VVhy Christ vvas called the vvorde Iohn 1. 1. Iohn 1. Heb. 1. Math 2. Heb. 7. Luke 2. Hebr. 9. Psalm 19. Rom. 1. Hebr. 11. Hovv diuersly God hath reuealed hymselfe The authority and credite of scripture vvhere it proceedeth The holye Scriptures are obscure to that vvilful and vnregenerate The firste degree in knovvlege of God. Psalm 1â— The seconde degree Sapien 2. The hatefull speaches of the vngodly against the vngodly The thirde degree proper only to the electe The originall cause of the controuersies aboute religion Rom. 5. A description of mans corruption before his regeneration Rom. 3. Psalm 14. Psalm 53. Psal 5. 9 Psalm 140. Psalm 12. Psalm 39. Psalm 36. Esay 19 Prouer. 1. Psal 13. 35. Collos 2. The firste sort of sinners The firste imaginatioÌ„ oâ— vvickednesse is very sinne in it selfe The Popish distinctions of sinnes by degrees Rom. 4. Genes 3. Rom. 2. The vertue and efficacie of the lavve The figures of the olde testament shadovves of Christe Heb. 6.7.8 Arnobius in his third booke contra Gent. The firste builders of temples Iohn 1. Hebr. 1. Luke 1. Math. 1. Gene. 3.15.17 The originall of sects heresies Vide compend theolog lib. 6. cap. 4. Ruardi Tapart Pet. Lombar Sent. 4. Scotus in 4. sentent Tho. Aquin. in sent laus Ezechiel â— Psalme 51. â—â—de comâ—nd theoâ—g lib. 6. ep 25. Ruâ—â—d Tapart 〈◊〉 confess The fruites of Popishe confession Cap. omnia vtriusque sexus c. de sum Trinttate fide Cath. Extr. de poenitent remiss Sem potius mâ—nducantes Rom. 7. Genes 3. Exod. 20. The true order of confession Priuate coÌ„fession Psalme 52. Esay 50. Open confession and voluntary Daniel 9. 1. Timoth. â— Confession in the face of the congregation Priuate reconciliatioÌ„ Publike penaunce for publicke offences Good intentes the cause of errours Cap. omnis vtriusque sexus c. Compend Theolog. lib. 6. cap. 29 Ruard Tapart art 6. de satisfactione The applâ—cation of Monkes merits The occasion of establishing Purgatory Hebr. 7. Psalm 110. Esay 53. Confession of our ovvne misdeedes The beginning of the feare of God. The giftes and graces of the holy ghost Degres of regeneraâ—â— on Christian â—aith Luke 1. â—itus 2. Hovv vâ— be couple vvith Christe Iohn 17. Regenerâ—tion and invvarde baptisme â—es 27. â—hryste Iudge to â—itte the â—ythfull Iohn 5. Free Iustification throughe faith Luke 7. Christes chardge vvhich he gyueth to the sinner that is coâ—uerted anâ— beleeueth â—ompend â—heolo veâ—itatis lib. 6 â—ap 32 â—igh coÌ„tr 2. hom 2.2 â— 12 Ruâ—r â—ap act 8 â—onc TrideÌ„t â—ap 7. Luke 10â— Deut. 24. Vide summaÌ„ Theolog. Alexand de Ates art de Iustifie Rom. 5. VVhat Iustificâ—tion is The renouation of our vvill and vnderstanding Psalm 32. The doctrine of freevvill as the Papists teache it Our communion fellovvship vvith Christe Luke 1. Roma 8. Rom. 8. 2. Timoth. 9. Thom. Aqui. 1.2 q. 113. Ephes 3. 2. Cor. 13. Iohn 17. Maâ— blind vvithoutâ— the right oâ— the spirite The â—â—rcâ— degrees of merites Merita dâ—gna De Congrâ—â—o De Condigâ—o Math. 5. VVorks of supererogation VVorkes of mans deuice and inuention Esay 1. Roma 8. The coniunction of Christe and his members is spirituall Math. 28. The badge and token of our regeneration Rom. 8. The holy spirite in the mindes of the regenerate Esay 59. The encrease of faith The mortification of the fleshe Brotherly charitie Rom. 12. Galath 5. Coloss 3. Iohn 4. The vvise sentence of Salomon vppon the tvvo harlottes The Romish churche is no mother but a stepdame The care that the heathen princes had in deciding their subiects causes Deut. 17. For vvhat purpose kings vver anoynted The authoritie of the Magistrate proceedeth from god Rom. 13. Armour and vveapons vnnecessary instruments to remoue abuses epist. 73. The incoÌ„ueniences that ensue vvhere religion is forced The armor of Christians against persecutioÌ„ by silence and hope Forced religioÌ„ hardly taketh depe roote In the hearâ— The vvay to vvinnâ— men to Christiaâ— religion Act. 8. Hereto maye in a sorte be applied that of the Poet. Nitimur in vetitum semper cupimusque negatâ—â—d est VVee striue for that vvee moste are forbidde Micheas alone preacheth the truthe againste 400. false Prophets 1. Reg. 22 Psalm 34. Flaunderrs a place of good entertainment A perillous matter to â—riue a multitude â—nto deâ—paire The clemency of Charles the â—ifte tovvards the Spaniards â—hat rebelled The petition of those of the lovv countries VVhether men of diuers religion maye be at peace one vvith another The Pope giueth entertainmet to Ievves levvishe ceremonies In the Pulpit ought not be preched other vvords thaÌ„ of God to knovv and serue Christ DescriptioÌ„ of the false Prophetes and preachers of the Papistes Reade the Epistle of S. Iudas the Apostle A meane to accorde questions concerning the doctrine VVarre of learned meÌ„ most slaunderous VVhereof it coÌ„meth that the audience in the reformed church to be deformed in liuing M. Yllyrye The authoritie of Luther and other Doctours of the Gospel The vvisdome of S. Peter The zeale of S. Paule Galath 2. Reade the â—â—utles of MelancthoÌ„ to Luther but chiefly the second Reade th beginning of Sleidan historie VVhat supper the Protestants had in the beginning The marke of the Christians Ioâ—n 13. Doctrine of the holy Supper of Christe The summe of the Doctrine 〈◊〉 Christe Christe is the Fruite of the Tree of life The true vnderstanding of the vvordes of Christe Iohn 6. Cause of the celebration and institution of the Supper Interpretation of the vvordes of Christe in the Supper The Spirit of God is not lincked to outvvarde ceremonies The receiuing of the sacraments serue nothing to suche as vvil not receiue Christe The vnderstaÌ„ding of the vvordes of the holy supper Note the absurditie of the false interpretation of the vvordes of the supper Note the interpretatioÌ„ of these vvordes ComparisoÌ„ betvveene the first and second Adam Meane to receyue Christ Election Vocation Penance The true preparatioÌ„ to knovve Christ is to knovv the necessitie vve haue of him The faithfull feele the preseÌ„ce of Christ in their heart The life of a Christian shevveth that he hath Christ in him Sacrifice of thanks gyuing in the holy supper Confirmation and augmentation of Christ receyued in the supper The holye supper representes vnto vs a brotherly charity of one to an other The occasion of the vvriting of this Epistle Reade the Articles of the confessioÌ„ of faith of Yllyric the better to vnderstande the Articles folovving The opinion of Math. Yâ— lyricus his companions touching the Supper â—Vhat â—niunction â—etvvene â—hrist and â—eliall 〈◊〉 Cor. 6. Thei of the coÌ„fession of Auspurge agree not amongest themselues vpon the vvordes of the supper Reade the booke named Antithese of the true falâ— exposition of the tenth Article of the CoÌ„fession of Auspurge the Authour of the same is Sybran Andreas Touching the dissention of M. Ylliricus vvith Philip Melancthon and those of the confessioÌ„ of Auspurge read the epistles of MelancthoÌ„ in manye places but chiefly the Page 452. Also the Acts Synodals imprinted in the yere a thousande fyue hundred fiftie and nine Also the ansvvere giuen to the legate of Saxon by Philip Melancthon Seeke the confession K. 10. 11. A sharpe poynt of M. Yllyricus in his confession The preachers of the confessioÌ„ of Auspurge accuse the other ministers VVee ought so to preach and vvrite against the abuse of the Papists vvyth a Christian modestie The tiraÌ„ny of the Papists vppon the spiritualtie teÌ„poralitie The cause vvhy the papists and â—heir allies â—ake vvar against the Gospell The children pf God are neuer out of their ovvn countrey Iohn 3. Luke 7. 2. Cor. 4. Rom. 9. Eccle. 4. Iohn 13. Cor. 12. 13. 1. Tessa 4. â— Iohn 2. 3. â—â—â—uer 10. Verse 12. Ibidem 15. Verse 17. 18. â— Iohn Leuit. 22. Leui. 19. Math. 5. Rom. 12. Rom. 13. Iohn 13. Rom 9. Colos 3.