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 moulâed or coupled and conioyned Howe muche better were it to omit these motiâns and vaine questions and to content âur selues with that which the Apostles âaue taught vs whiche affirme vnto vs ãâã plaine termes that Christe accordyng âo the fleshe was made or begotten of the âéed of Dauid and is the true son of God âlmighty according to the spirite and so ây thys meanes contenting our selues with this simplicitie of speach should enâeuour our selues to expresse Christ him âelfe that is to say practise moste perfect âolynesse and innocency in our liues and âonuersation Besides this in how darke ând doubtfull termes do these blind Scoâistes dispute and reason of the foure inâtants of nature as also where they goe âboute to proue that this worde person âoth not signifie relatione Origenis neyther âhe common relation c. Many more examples of like impious and wicked disâutations procéeding from the idle curioâitie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in râspect of the person of Christe but also ãâã 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 conceââ 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 ãâã 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 âhomas Aquinas with his curious questiâns Scotus with his subtil and sophistical ârgumentes Durandus with his follies ând diuers others of that sorte with their âoste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost senseâesse in so much that he neither was touâhed with his own misery and calamity âor 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 coÌscience know by his own experieÌce 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 âalke in good workes by the which men night not only be acceptable in the sight âf God but iustified also before him And herevpon they take occasion to âaunder vs as though we should affirme âood workes to be néedelesse and shoulde withdrawe men from the studye and exârcise of vertue and lette them loose to all âicenciousnesse Whereas we studye all we can and vse all our endeuour to shew âhe 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 âtaine true and perfect libertie And to âe intent that he might be led as it were ây the hand to the knowlege of his Mesâas and Sauiour he set before his eyes âsible ceremonies wherein as in a Taâle wée mighte beholde the person the âffice and the moste singuler and superââcellent effects of the said Sauiour and âedemer Christ Iesus to wit the sacriâice and order of sacrifying the Sanctuâry the propiciation the vaile the table âhe shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togiâher and no doubte ye shall well perceiue ât 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
that we be the meÌbers of his misticall body The same Paule doth likewise testify in the epistle to the Corinths that Christe dothe speake in him whose power and vertue the Corinthians also did perceiue in his speache and warneth theÌ that they shoulde giue eare vnto Christe dwelling within theÌ for otherwise saith hée Christe will reiecte and refuse you Moreouer our Lorde and sauiour Iesus Christe did likewise make his earnest requeste vnto his father and no doubt but he obtained it that those which were his might bée so coupled togyther in so sure and faste a bande that as hée and his father were one so they might also be one The manner and order of whiche societie Cyrill a very auntient doctour dothe very largely entreate of in hys treatise vppon the .17 Chapter of the Gospel after Iohn whether I referre the reader concerning the same And now I cannot otherwise thinke but that these phrases of speache vsuall in Paule and diuers auntient writers in the Churche shall in these our dayes be thought somewhat absurde and vnapte forasmuche as all labour now adays not to profite religion with the true and perfecte exercises of the mind but with ceremonies and suche like trashe deuised rather for vaine shewe and ostentation thaÌ vppon any godly purpose Wherevppon it groweth the oure aduersaries acknowledge no other communion of the body of Christe saue onely that whiche they say is exhibited in the holy supper vnto vs al. As they likewise know no other regeneration than that whyche they thinke is giuen in baptisme nor any other righteousnesse or iustification than that which is hid in Christe who is so farre distant from vs as heauen from earth wheras notwithstanding he that hathe not putte on Christe is voide of all iustice and innocencie the only pathes that leade vs vnto God neyther is it meruayle that these sayings of the Apostles and other the faithfull haue béene vnknowne vnto diuers For it is as easye a matter to teache the blinde to conceiue the brightnesse of the shining Sun beames by the comparison of other creatures which he hathe neuer séene as to teache men these things and perswade them therein whiche are onely addicte to the naturall diseases of the fleshe and therefore I doe moste hartily pray and beséech those that moue and prouoke youre Maiestie to persecute vs by all kind of torments and cruelties that they woulde firste learne the reason and cause of oure Iustification in the schoole of oure sauiour Christ before they procéed to condemne vs to be heretikes vnworthy this life or the societie and fellowship of men Of good workes after the doctrine of the Papistes AFter they haue thus fowly shamefully erred in thys chiefe foundation of our faith touching satisfaction and iustification they cannot possibly deliuer vnto vs anye true and certayne doctrine of good workes and yet notwithstandyng wée haue better cause to bewaile their blindnesse and vnmercifulnesse thaÌ to ieste thereat who falsely slaundering vs with the reiecting of good works haue taughte a doctrine of theyr owne deuise coÌcerning the same most pernicious and hurtefull vnto man. Therfore this they lay for the ground worke of this their doctrine that a man âustified maye safely and lawfullye perâourme that which is riquired in the law âf God after their owne fantasie and âccording to the power and strengthe of âheir owne will that they by the aide and assistaunce of Gods grace are able to do workes meritorious de condigno as they call it In the mean while not one word of Christe Iesus and the presence of hys holye Spirite in the heartes of the faithfull wherevppon procéedeth all oure power and strength whatsoeuer the fruites of which fréewill they cal merites digna and therof do make thrée sortes The first sort they terme to be of congruence wherby we prepare our selues to receyue the grace of God The second of cândignitiâ as they call it or of deserte for bicause that the doer and worker thereof is worthye the grace of God and the increase therein The thirde kinde comprehendeth both the other two sorts of merits the whiche being compared with the rewards propounded for the same do easyly match theÌ in worthinesse excellency CoÌcerning the first sort they teach vâ that a man of his ownefrée motion wilâ may without the grace of God preparâ and able himselfe to receiue the grace oâ God so that a man onely doe hys endeuour and good wil. Again this preparation contayneth thrée partes The firstâ that a man shoulde ceasse to committâ sinne Secondly to abate his lust and wââ to sinne Thirdely to endeuour hymselfâ to imbrace righteousnesse likewise theâ saye that thrée things are requisite in a man to the doing of a meritorious acte the minde that worketh it the frée will that moueth the minde the intention and purpose respecting a good end but of God and of hys holy spirite not one worde I warrant you And the workes that issue out of thys roote deserue thrée things remissioÌ of sin encrease of grace and possession of life euerlasting the which we merit by meane of charitie the excellencie of the work likewise of good works ther be two sorts either of commaundementes or but only of counsell or supererogation as they terme them bicause a man is not bound ãâã doe them but that Gods will is that ãâã shoulde merite so much the more And âese be the workes saye they whyche âhriste taught hys disciples in the .5 of âathew in this wise Blessed be the poore ãâã spirite for theirs is the Kingdome of âeauen Blessed are they that mourne or they shall receiue comforte Blessed âre the méeke in harte for they shall inâerite the earthe Blessed are they that âunger and thirst for righteousnesse sake âor they shall be satisfied Blessed are the âleane in hearte for they shall sée God Blessed are the peacemakers for they âhall be called the children of God Blesâed are they that suffer persecution for âheirs is the kingdome of heauen Blessed are ye when men persecute and reuile you and speake all euil vppon you slaundering you moste falsely for my sake reioice be glad for great is your rewarde in heaue for so hauen they persecuted the Prophets in olde time But by these and other like places of holy scripture vncoÌstrued they gather the order and lyfe of Monkerie the vowes of chastitie obâdience pouertie full of all superstition ãâã this kind of life say they is perfecte anâ most acceptable vnto God insomuche ãâã they coÌtemne al other things in respect and call al other Christians worldlings and secular and lay people The residue of their good workes arâ to fast in the holy time of Lente to abstein froÌ the eating of flesh at certain tymes in the weke which they cal the hoââ wéeke to whip and scourge themselues to buylde Chappels found Chauntries giue lampes candle-lights to set before saints 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 coÌmandement is so shorte and compeÌdious that it conteineth but ten commandemeÌtes 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 coÌfession 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 coÌdemneth 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 wâo 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
God hathe ââmmaunded vs to doe And to define this corruption in fewââordes wée muste thus thynke that âhere is no parte in man from heade to âote voide of thys execrable wickednesse ând detestable waywardenesse and perâersenesse as the Apostle in the place I âited before hath noted wyth greate vnâerstanding quoting togither diuers and âundrye places of holye scripture verye âptlye and wiselye to the same intent Oute of thys fountayne also infynite âices issue and spring vppe in the mindes of the elect The infection and contagion wherâ the verie best and moste godly men yââ the greatest sainctes them selues haâ sensibly had experience of in themseluââ boyling in the myndes of men yea euâ the moste perfecte that euer haue béeâ like a burnyng fyre or a flaming foâneys And the infection is wroughte them thrée maner of wayes especially First and formoste it stirreth vp certaâ inwarde motions affections desires aâ cogitations contrarie to the law of Gââ though the will in all pointes be not fâly consenting therevnto then followeâ immediatly a great tumulte in the miâdes of the elect so great and so vehemeâ as cannot be vttered in wordes hauynâ a moste feruente desire to be released ãâã the length and set at libertie from thiâ corruption The whyche motions aââ affections of the mynde the holy scriptâres doe testifie bothe to be sinnes suââ as prouoke the wrath of god whom wâ ought to worship and reuerence with alâ our minde wyth al our soule with alâ our strength notwythstanding oure doing Doctours to pacifie mens mindes ând qualifie their faultes haue coyned âertaine distinctions of thrée kindes of âotions and affectioÌs of the mind in the âârst second and third degrée as thoughe âhey myght by this meanes escape the âudgement of God the horrible threatâings denounced againste the transgresâors of the lawe of god Secondarily afâer the same motions doth ensue the conâent of mans will the mother of concuâiscence and luste equall in nature to the âynne itselfe as our Lorde himselfe hath âaught vs. And yet these false Doctors valewing âll thing by their owne weight and meaâure haue in this behalfe likewise inuenâed certaine differences of delectations ân quantitie and measure some to be sinâle some double some long time some âhorte heaping to themselues damnation ân tyme to come for their wilfull error ând ignorance Of Actuall synne as they call it CAste of all after the other two vpâ starteth a thirde kinde of sinne namâly that beside the motion of the mind aââ the willing inclination of the same is âctually committed in déede of which so be worshipping of Idolls blasphemy aââ cursing othes to the dishonor of God aââ prophaning of his moste holye name so persticious adoration and pilgrimages as also the other trespasses committed âgainste the commaundementes of the sâconde table the whyche bée so grosse aââ palpable that the very heathen philosâphers were moued againste them and aâwaies detested them bothe in worde aââ déed yet haue our diuines in this part all founde out a verye fine and a subtill dâstinction betwixte mortall sinnes and vânial pretending venial syns to be such ãâã a drop or twoo of holye water the signâ of the Crosse and such other trifling anâ ridiculous ceremonies might purge anâ clense vs of and by that meanes lulliââ vs a sléepe flatter vs in oure moste gréeuous and horrible synnes wherevppoâ haue growen greate and more gréeuous âynnes among the Christians than euer âid in any common wealth that was onâye gouerned and guided by philosophers âeing méere pagans and such as had no âanner of vnderstanding in Gods holy âisteries In summe the learned sorte and well âisposed will confesse that the Popish doâtoures haue erred moste shamefully in his doctrine touching originall synne of motions of the minde and differences of âynnes and haue béene ignoraunt not onâye of the nature and qualitye thereof âut also how miserable effect it wrought ân vs wherin being both deceyued themselues and leading other into lyke error being the cause of al the infirmities that bée in man whyle they goe aboute to applye remedyes they haue heaped erroure vppon errour as shall bée héereafter declared in his due and conuenient place Of the miraculous meanes that God vsed to repayre the fall of man. OVr Lorde and God like a moste louing and merciful father perceiuing that hys creature and workemanshippe beautified with so manye notable giftes and graces prouoked by the crafte and subtilty of Sathan was voluntarily fallen from him and his commaundement vouchedsafe to open his iustice and mercye towardes vs that as by the one hée might punishe the synne and transgression of maÌ so by the other heale and close vppe oure woundes againe Wherevpon he putte in execution his eternall counsel to punish the rebelling and disobedient nature of man and his fall from him according to his desert not in the person of him that became so disobedient and shranke from God but in the newe and celestiall Adam whiche might bée a fitte intercessor and mediatour béetwixte all mankinde and God being both God and man For it was requisite and necessary for the reconciling of these twoo togither God and man that the other seconde Adam shuld be true and very perfect man subiect to all infirmities of man yea vnto death it selfe to the ende that he might suffer the paines appointed by the iuste iudgement of God for oure worldly and sinfull fleshe as also that he should be the very true son of God to ouercome death sinne and the worlde treade downe the gates of hell ouerthrow al the kingdome of Sathan and as Paule saith to be giuen vppe for our transgressions and rise againe for our iustification Roman 4. The whiche mercye and abundaunte goodnesse of God was in expresse wordes declared to the firste man when it was tolde hym that the séede of the woman shoulde in time to come breake the heade of the serpente and the same was renued by often promisse made to diuers afterwardes but especiallye to Abraham This celestiall Adam I saye hath bene ây diuers signes and misteries signified vnto vs of olde that by this means al meÌ might comfort them selues with a most âure and certaine hope and an vndoubâable perswasion of Gods promisses The description of Christe after the Popishe Churche beliâfe ANd thys is oure opinion and beliefe concernyng Christe whereof it is a worlde to consider howe manye infinite questions the Diuines of oure dayes or Sophisters rather to terme them more aptly haue curiously and vainely handled whyche are not onely not profytable for the staying and stablishing of our faith but foolishe and ridiculous and do withholde manye Iewes and other of forren nations from the Christian faith in so muche that a man woulde rather thinke they described some fantasie oâ dreame or vision than Christ oure Messias and Sauioure by the wonderfuâ power of God sente from aboue Wâ spend many yeares arguing in schooles in what termes wée muste
his yonger son Iacob when he felte hym arayed in the garments of his brother Esau Therefore when man hathe obtained this honour nowe standeth hée no more in feare of Gods terrible examples againste synners his seuere and straight iudgements but perceiueth Christ to be appointed by God a iudge of all meÌ who is ioyned vnto man by a strong faith for what sentence may wée thinke in reason that the redemer of the whole bodye will giue against his owne members when as this aucthoritie of life and death is not committed vnto him of our mercifull father not to destroy and condempne those that put their truste in him but to saue and preserue them rather and to enriche them wyth the benefite of euerlastyng life Hée therefore takyng vppon hym the partes both of an aduocate and a iudge vnto man doth easyly absolue vs of all our offences and pronounceth them iust for whose sake hee offered hymselfe vnto death that hée might satisfye the iustice of man notwithstandyng this pardon procéedeth not of anye mans merits or good workes for all that be borne of the olde Adam are guiltie of disobedience rebelling agaynste God nor of anye fastings or watchings or pilgrimages or satisfactions or offrings or masses or merites of holye men or holye women muche lesse of Monkes or Nunnes for what are anye of all these able to perfourme that is not of hys owne nature damnable and simply to be abhorred but it is that alonly swéete and comfortable voice Thy faith hath saued thée departe in peace and securitie and beware henceforthe and sinne no more leaste a worse thing fall to thée whiche is as muche to saye that after thou hast receiued grace from heauen and doste beléeue that thou arte partaker of my redemption be thou farre from al guilte and crime and from the paine due for the same and that of frée grace and mercy wythout all respecte of deserte yet in suche sort that thou haue earnest consideration howe dearely thou oughtest to estéeme that bonde whereby thou arte fast ioyned vnto me in whych respect thou arte adopted vnto the number of the children of my father to be an inheritour of the kingdome of heauen a member of my bodye and a partaker of my righteousnesse and therefore sée thou bring forth the fruites of innocencie and of repentaunce such as shal bée agreable vnto the roote of liuely faith and returne not to thy olde naughtinesse least some worse thyng happen vnto thée Loe thys is the sentence of Christe moste gratious soueraigne whiche the faithfull here pronounced and doe receiue by faith wherevppon they receiue such solace and comforte in their minds that if they happen to be troubled in conscience with remorse of theyr sinnes they séeke none other remedy than out of the worde of God whence perfect healthe is onely to bée soughte and founde The whyche doctrine so necessary and comfortable moste mightie Prince hath so inflamed the hearts of your Maiesties subiectes in the lowe countreis with such a feruent zeale of pietie and godlinesse that vnderstaÌding howe shamefully they haue bene abused in a matter of so greate importance they make this humble petition vnto youre Maiestie that it woulde please the same to permit vnto them onely the libertie of theyr consciences and the preachyng of the Gospell whereby they might without pillage or tiranny be conducted the safe and ready way to eternall saluation And surely it séemeth a very vnreasonable matter that so honest and godly a zeale shoulde bée persecuted with so greuous exactions and penalties and not rather be both fauoured and furthered with his due praise coÌmendatioÌ And therfore your maiestie hath earnestly to consider howe almightie God wâll deale with those persoÌs which do so cruelly tormeÌt and murder meÌ that are both created after his owne likenes and redemed with the most precious bloud of his only son for none other cause but onely for that they professe this heauenly doctrine Of the doctrine of Iustification as the Popishe Church doth teach it FOr the better vnderstanding of thys whole matter and the cause of the greate diuersitye of opinions hereabout I will with as muche breuitie as I can declare the determinations of the Papistes concerning Iustification Fyrste they define it in this wise that Iustification is the passage of a synner from vnrighteousnesse vnto righteousnesse wherof they say there be foure partes that is to saye motion of fréewill contrition infusion of grace remission of sinne The two firste to procéede from him that is to bée Iustified The latter two from the Iustifier and those two first to be as it were the causes preparing the harte of man to receiue the grace of god Moreouer they say that there bée thrée principall causes which concurre in the Iustification of sinners namely God the sinner and the Church God which poureth out his mercies wherby the sinne is forgiuen and sheweth his iustice exacting a satisfaction eyther in this life or after that is to saye in Purgatorie the which âoo vertues as they glose are signified ãâã those two disciples which Christ sent âefore hym into euerye Citie and place âhether he himselfe shuld come Luk. 10. âor that say they which then was done ârporally is now perfourmed spiritualâ Also on the behalfe of the sinner there ââe twoo thinges required loue and sorâwe the which say they are lyke the âones of the Mille wherewith sinne iââound as was figured in Deutero 24. âikewise there be two things that come ââom the Church The merits of Christe ând of the Saintes holy men and holye âomen who forasmuche as they hadde âore store of good works than they stoode ãâã néed of themselues left the surplusage ãâã the custodye of the Churche that they âight be destributed among such as waÌâed SecoÌdarily the church by the hands âf the Pope and of Byshops graunteth âardons and indulgences vnto sinners âuaileable so farre as the wordes of the âame doe purporte And yet among these âoctours there haue béene some whiche haue affirmed faith to be the foundation of oure Iustification and yet seruing vs in steade of a preparatiue to apprehende and receiue the fauour and loue of God wherof righteousnesse doth procéede the which he gyueth vs in coÌsideratioÌ of our loue towardes him Here I omit an infinite number of curious questioÌs which rather make the doctrine of our iustificatioÌ obscure than bring any light to the vnderstaÌding therof specially to such as being indued with the spirit of god séeke after true righteousnes with the whole affection of their heart as may appeare most euidently aswel by the councel of Trent as also by the Interim offered vnto the Protestantes It shall bée sufficient to touche onely by name the palpable mists wherewithall the schoolemen blinde the eies of the simple people As when they dispute whether a man bée iustified in a moment or it require a long processe
you suche councell as is muche againstâ the weale of youre Countrey and most derogatorye to youre honour and princely Maiestie séeking onely to enriche anâ aduaunce themselues by your incommodities and to sette other men togither bâ the eares that they maye in the meanâ while fall a rifling and scambling and obtaine a greate praye And why can we not learne to beware by other mens examples hathe not experience proued iâ true euen in our nexte neighbours adioyning that wheras some proude and ambitious counsellers that soughte theiâ owne priuate lucre vnder pretence of religion did moste cruellye entreate manâ good and godly persons they themselueâ haue séene that the mo they persecuteâ and putte to deathe the mo did arise anâ spring vp againe daily as it were of thâ ashes of the other For it is moste true that was sometime saide of a wise and godly person that the bloude of the martyres is the séede of the Gospell Wherâ Stephen was stoned to death the blindâ Pharisies thought that the Church was âtterlye destroyed notwithstanding it came otherwise to passe that it encreased wonderfully thereby as testifyeth saint Luke in his booke that hée wrote of the âctes of the Apostles Wherevppon that perverse and wicked councell beganne to âe condemned as a thing that had done muche harme and no good at all not onlye to the Churche but to the common weale And therefore after that Princes had graunted libertie to euery one fréely to say their opinion of religion and that was determined and resolued vpon that was moste consonant vnto the worde of God peace was foorthwyth restored again and had continued if it had not turned all thinges topsie turuie agayne by vnruly Popes But forasmuche as I knowe myne owne weakenesse and my poore estate I can hardely hope that my aduice can haue anye credite with your Maiestie howbeit I moste humbly beséeche you to vouchesafe in this one pointe to followe the example of them that be sicke and diseased who perceiuing by proofe that the prescrâptions of the experte Physitions doetâ them no good will sometyme vse the aduice also of the empirikes as they calâ them and those that be merely Practicâoners bycause it happeneth sometymâ that chaunce is better than cunning anâ that these shal doe more good by theyr experience than the other by methode anâ booke learning As did lykewise Pharao iâ my opinion who when he could not lernâ the interpretation of his dreame at thâ handes of his witches soothsayers waâ not ashamed to aske counsell of poore Ioseph that was in prison and bandes bâ whose diuine wisedome and foretellyng he prouided for the dearth that was tâ come in Egypt Wherfore consideryng my poore estate being brought almost to penurie in these moste miserable dayes and that I am not greately fauourous with your highenesse I doubte not but those that be of your maiesties counsell will deride my trauaile bestowed herein disdain therat that I shuld be so bold as to presume to perswade your maiestie to things cleane contrary to the aduise is giueÌ you by them but time I trust shal declare which of the two is the better counsell For whereto goe they aboute to perswade you forsoothe that youre Maiestie would establish a law wherby your subiects of the low countries whoÌ they falsly charge with the crime of heresie shoulde be most cruelly entreated put to death but I to the contrarye rather and that you should rather giue eare vnto Christ who willeth you and all men to vse mercie gentlenesse compassion euen towardes those that shal erre out of the waye Besids your maiesty ought to consider that this crowne scepter is not giuen you to the intent you shold kill destroy your subiects but to defend preserue theÌ so that both pure religion ciuile gouernement may be maintained amoÌg your subiects neither is there any thing that I more earnestly desire pray for than that your Maiestie according to your honorable inclinatioÌ to gentlenesse mercy engrafted in you by nature and the duty of a christiaÌ magistrate shuld be a mean to pacifie al these ciuile warres and cruel persecutioÌs in youre lowe countries till you might in your owne person make final ende of all controuersies and determine all matters of religion by some lawfull parliament of youre Princes and estates By whiche pacification as it were by a kind of truce there shal not only nothing happen derogatory to youre highnesse but al they that dissent from vs and from oure holsome aduise and councell shall easilye see and perceiue that they will not onely vndoe the common wealth but also cary many soules with them into vtter destruction and then shall the sequele of the matter plainly declare whiche of vs hath giuen youre Maiestye more honeste and profitable aduice Albeit wée oughte to praye vnto God moste hartilye that hée suffer not their moste pestilent and pernicious councell to take that effecte that they meane and séeke for But to draw towardes an end moste excellent Prince I beséeche youre Maiestie for oure Lorde and Sauiour Iesus Christes sake the redemer of mankinde that you woulde in so weightie a cause as this call vppon God for the aide and assistance of his holy spirite who I trust will not faile you if you committe your selfe wholy vnto him in all your dooings and enterprises and do not followe the rude multitude nor the importunate exclamatioÌs of these doctors be they neuer so many in number that can cry nothing but crucifige crucifige war warre fire fire euen as it is reported of Achab who rather folowing the iudgemeÌt of .400 prophets than the will of God rashely and vnaduisedly entring into battell perished in the fielde Wheras if hée had rather leaned vnto the councel of poore Micheas albeit in the eies of the world simple and abiecte it had bene far better with him For God oftentimes reueleth his secrets and hidden misteries to base and obscure persons and hideth them from the wise and noble in this worlde neither oughte we to iudge of councell by the wisedome or multitude or nobilitie of men but by the onely feare of God who communicateth his secrete misteries to them that feare and reuerence him that saying of an olde writer is very true that those whiche will well guide gouerne the commoÌ wealth must not so much haue regard to the multitude of voices as to examine and try them by the waighte truth whether they leane therto or be grounded of couetousnesse hatred and ambition And vndoubtedly if there be anye nation country vnder your maiesties dominions that deserueth to haue your fauour clemencie extended towardes it it is this youre maiesties country of Flaunders whyche hath brought vp the most famous noble Emperor your maiesties father nourished your maiestie almost froÌ your tender infancie and borne so faithful allegeaunce towardes you that she may worthily think hirselfe to be preferred
wicked nor their wickednes neither shall the vngodly dwell with him Philip Melancthon author of the confession of Auspurge in the Apologie of the same confession doth teache that the participation of the body of Christ is receyued of the faythfull by the meditation of his benefits then to receyue Christ it is not néedefull to gnawe him or breake him with our téeth Besides the wicked which haue no meditation nor godly recordation of the benefites of Christ although they chaw the bread yet can they not receyue Christe by the saying of the same Author to whome your doctrine is contrarie in this poynt Martine Luther hath ben estemed a good interpreter and vnderstander of the confession of Auspurge and yet he fayth that the very iuice and mary of the holy Supper is to receiue an assurance of the remission of oure sinnes by the sacrifice of Christ Those then that say that the vnfaithfull and vnworthy receiue the bodye of Christ which is the iuice and marow of the sacrament be contrary to the said doctor and by consequent to the confession of Auspurge the which you do in youâ Article The Duke of VVittembergh willeth and meaneth that his confession agrée with that of Auspurge and yet the article of the Supper in his confession is interpreted by the wordes of Ezechiell saying this Quarey or tyle is the towne of Ierusalem c. That is to say doth signifie or meane the towne of Ierusalem c. Who then will not receiue this place in the interpretation of the Supper disagréeth with the confession of the sayde Prince and by consequent with that of Auspurge amongst whom is Kemnitius who reiects wholy this place in the matter of the Sacraments Touching this worde vnworthye and who ought to be called so you be not of accorde for Heshussius your companion with large argumentes goeth about to proue that the faythful caÌnot any way be called vnworthy Kemmitius in the coÌtrary maintayneth that the place of S. Paule treating of the vnworthinesse of such as receyue the Supper ought to be âââerstanded and interpreted by the other place of the Gospell where the CerââurioÌ saith that he is not worthy that Iâsus Christ enter into his house as the aâcient doctors haue interpreted it Whicâ of these shall we beléeue séeing they be ãâã contrarie opinion and yet both the oâ and other followers of the confession oâ Auspurge The xiij Article of the Confession oâ Auspurge teacheth that the lawfull vsâ of the Sacrament demaundeth necessarâly Faith without which vse the Sacrament is no SacrameÌt Those then whicâ haue not fayth in the administration oâ your Supper haue not also neither Sacrament nor body of Christ and therforâ the Communion that the vnworthie doâ make resistes your owne confession The xxj Article of the confession ãâã Auspurge sayth that for the difference ãâã ceremonies and traditions of men a mâ ought not to accuse the other Churches and much lesse condemne them of erroâ nor call them aduersaries who are of contrarie opinion And yet you my brâthren call the other Ministers of thy Church aduersaries enimies and people cut off from your companie bicause they do not blesse at the aultar the bread âefore they doe distribute it with obseruation of other ceremonies that are of âustome in your Supper Touching this worde with when you saye the bodye of Christ is receyued with the breade you are not of accorde for certain of your coÌfession affirme that Christ is enclosed within the bred others vpon the bread others as the fire within the hote water others as the fire within the burning iron others as the graÌge or house within the letters or wordes of contract in effect who woulde recite all the similitudes interpretations which they of the confession of Auspurge haue made vpon the words of the supper and all to maintaine the doctrine of the presence of Christ linked with the exterior âlements should find the discourse long and the matter of small purpose In the ende Iohn Alasco superintendent of the Church of London being in the Church oâ Frankefort and séeing such dissentions tending rather to dissolue the vnitie ãâã the Church than to redresse it is of opiânion that that worde of the Confession of Auspurge where Christe is receyued with the breade signifieth that when thâ faythfull eate the breade in the Supper with their corporall mouth their spirite with the mouth of Faith receyues Iesus Christe whiche is on the righte handâ of god And suche interpretation oâ this worde with was receyued of thâ Senate of the towne of Frankefort as a declaration agréeing with the confession of Auspurge whereby the poore straungers which are withdrawne thither liueâ in peace and quiet vntill by reason of other quarelles this Question was eftsoones renued by whiche meane they became in effect the cause of the dissipatioâ of so flourishing a Church There be also amongst you that say that the body oâ Christ is present in the Supper as Iesuâ crucified was present to the eyes of thâ Galathians and as the day of Christ waâ present to Abraham and yet are they receyued into the company of these which maintaine the Confession of Auspurge And bicause Heshussius being at the vniuersitie of Hidelbergh made himselfe enimie to this interpretation and troubled the Church with debates and questions it is sayde he was banished from the said vniuersitie like as diuers haue alreadye put in wryting many things belonging to this dissention and others whiche we haue mentioned Beholde brethren one chiefe occasion much hindring manye men to embrace the true religion and to bring themselues into your assemblye as séeing amongest you so great diuersitie of opinions And for your partes touching the matter of the Sacraments you pursue them so egerly so sharply and with such bitternes and stomacke that the very blinde themselues discerne in you more desire to obteyn victorie than zeale of God to instructe your ignoraunt brother For when we haue a direct will towardes our neyghbour with a liuelye touche of compassion of his ignoraunce and haue a Christian desire to manifeste vnto him the truth we do not procéede by iniuries excoÌmunications nor condemnations the same being in déede the very effects and motions of a contentious and arrogant spirite with a minde full of felonie But of the contrarie we vse swéete and softe words of inducement with persuasions of modestie as knowing assuredly that man is a kynde of creature so fierce of stomacke as he is not to be qualified otherwise than by gentle admonishment and specially in the case and question of his religion which hauing hir true fouÌdation in the bottom of his hart it is impossible to plant persuasions of religion afore we haue ouercome gayned that place with gentle allurements and then with frute to plant there the doctrine of fayth Besides also you labor vs greatly to enter into disputation in this Church vpon the poynt of the supper which we will not refuse so