they which be enimies and impugne this doctrine and for that wée mayntayne the same do persecute vs with fire and fagot haue either had small sense of Iustification or else are some newe founde people descended into the Earthe I wotte nere whence For if they haue not had some sensible perseueraunce and féeling of the principles of Christian religion in themselues by experience I councell them for a time to be quiet and refraine to speake and aduise them rather to praye vnto almightie God that hée woulde instructâ— them by his holy spirite in suche thinges as they are ignorant of and yet will bée prating rashely and babling either after their owne conceite and imagination or as they haue heard other men talke will moste impudently affirme the same but if they will deriue their pedigrée from God lette them permitte vs to be as we are men contenting our selues with such knowledge as is conuenient for vs For we do willingly confesse that we are the children of Adam by nature disobedient vnto the will of God senselesse in oure owne corrupte nature so peruerse and obstinate that vnneth we wil be brought to repentaunce so hardned in harte that wée can not be broken with the sense of sinne finally of suche pride and arrogancie that wée can scarcely bée drawen to confesse our sinnes to be shorte enimies to our own saluation vnlesse God of hys fatherly fauour and grace vouchsafe to correcte and amende the malice of oure froward nature and to enable and make vs apte to doe suche workes Why doe they then enuie vs thys humilitie and lowlinesse of harte in that we thinke we â—oe greatly honoure our God when wée referre all thinges to hys gratious goodnesse and mercie But if they thinke thys â—ure humilitie be excéeding and more â—han néedefull is this so horrible an offence that we shoulde therefore be thoughte worthie of all punishments and tormentes that can be deuised be ac ompted infamous banished imprisoned hanged and burned Surely this their fierce and barbarous crueltie may be a sufficieÌ„t declaration vnto your maiestie that this is no godly zeale in the Papists as they call it but rather an excéeding choler heate of stomak boiling in their enuious malicious breasts The other benefit of our iustificatioÌ„ is our coÌ„iunctioÌ„ with Christ for it is not inough for a man to be onely absolued of his sinne but it is also requisite and necessarye that hée bée marueilously renuee shew a new obedieÌ„ce the which nothing can worke in theÌ„ saue only the power of god through our L. sauiour Iesus Christe this is the secoÌ„d effect of faith which the holy ghost hath poured into our harts by the which a man being made frée from the feare of all enimies danger of damnation doth wholy possesse Iesus Christ the very sonne of God and man to the intent hée might liue in hym not in walking after the fleshe but in holinesse of spirit and that he should thenceforth work righteousnesse in the sight of God of his son Christe through whose bloude shedde and sacrifice offred hée is purged and clensed from all hys offences and filthinesse Last of all that to declare himselfe bothe mindefull and also thankfull for so greate mercifulnesse and louing kindnesse shewed towardes him he shoulde on the other side retourne loue backe againe towardes God and be zealous in seruing and honouring him The whiche doctrine the Apostle doth plainely sette forthe in hys epistle to the Romaines in these words Ther remaineth now no condemnation saith he vnto suche as be engrafted into Christe Iesu that is to say those that walke not after the fleshe but after the spirite for the liuely lawe of the spirite whyche is in Christe hath loosed me from the bondage of sinne and death For that whiche was impossible to the lawe through the infirmitie of the fleshe God by sending hys owne sonne into fleshe of likenesse and similitude vnto our sinful fleshe hath after a sort destroied sinne by sinne in the same fleshe that the iustice of the lawe might be accomplished in vs whiche walke not after the fleshe but after the spirite for those that be addicted vnto the flesh haue their mindes bent vppon fleshly desires but they that be renued in spirite doe followe the motion and direction of the spirite and the desire of the fleshe is death and destruction contrariwise the desyre of the spirite is peace ioye and life euerlasting For the desire or affection of the fleshe is againste God neyther is it nor can not bée obedient vnto the lawe of god Therefore suche as are giuen to the flesh can not please God howbeit you walke not in the fleshe but in the spirite if so be the spirite of God be within you And who so hath not the spirit of Christ is none of his but if Christe be within you then is the body dead as concerning sinne but the spirite aliue or rather life it self for righteousnesse sake Wherfore if the spirite of hym that raysed Christs from deathe abide in you the same also will restore you and your mortall bodies vnto life bicause of the spirite that dwelleth in you wherefore brethren wée are nowe no more subiecte vnto the fleshe to liue after the luste thereof For if ye liue after the desires and concupiscentes of the fleshe yée shall dye the deathe but if contrariwise by the power of the spirite you conquer and subdue the lusts therof you shall liue in most perfect felicitie for al whosoeuer is directed by the spirit of god are numbred among the sonnes of God. Here dothe Paule moste notably and largely declare the seconde parte of oure Iustification and the end also of our coniunction with Christ Iesus namely that we shoulde leade our life not after the motion of the fleshe and the voluptuousnesse thereof but according to the direction of the holy spirite the which moste profitable and comfortable coniunction felowship with him if we had and did enioye we would not fall to such vayn and néedelesse questions as we do For what profite is in the subtil questions and difputations whether the righteousnes of a Christian man be a substance or an accident a qualitie inherent or only in vs by imputation whether the iustification of the wicked and vngodly be only the forgiuenesse of the sin or no whether infusion of grace be requisit in the remission of the fault or whether the motion of fréewill be not also requisite thervnto whether the wicked be iustified in an instant or in processe of time whether iustification of grace do go before in order of nature such like quiddities and subtil niceties except wée haue the vertue efficacie of Christ Iesus imprinted in our harts which we trust is in the harts of the faithful beleuers as Paule prayed for the coÌ„gregatioÌ„ of Ephesus who loueth his churche dearly as the same apostle saith in another place and
God hathe â—â—mmaunded vs to doe And to define this corruption in fewâ—â—ordes wée muste thus thynke that â—here is no parte in man from heade to â—ote voide of thys execrable wickednesse â—nd detestable waywardenesse and perâ—ersenesse as the Apostle in the place I â—ited before hath noted wyth greate vnâ—erstanding quoting togither diuers and â—undrye places of holye scripture verye â—ptlye and wiselye to the same intent Oute of thys fountayne also infynite â—ices issue and spring vppe in the mindes of the elect The infection and contagion wherâ— the verie best and moste godly men yâ—â— the greatest sainctes them selues haâ— sensibly had experience of in themseluâ—â— boyling in the myndes of men yea euâ— the moste perfecte that euer haue béeâ— like a burnyng fyre or a flaming foâ—neys 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 Gâ—â— though the will in all pointes be not fâ—ly consenting therevnto then followeâ— immediatly a great tumulte in the miâ—des of the elect so great and so vehemeâ— as cannot be vttered in wordes hauynâ— a moste feruente desire to be released 〈◊〉 the length and set at libertie from thiâ— corruption The whyche motions aâ—â— affections of the mynde the holy scriptâ—res doe testifie bothe to be sinnes suâ—â— 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 â—nd qualifie their faultes haue coyned â—ertaine distinctions of thrée kindes of â—otions and affectioÌ„s of the mind in the â—â—rst second and third degrée as thoughe â—hey myght by this meanes escape the â—udgement of God the horrible threatâ—ings denounced againste the transgresâ—ors of the lawe of god Secondarily afâ—er the same motions doth ensue the conâ—ent of mans will the mother of concuâ—iscence and luste equall in nature to the â—ynne itselfe as our Lorde himselfe hath â—aught vs. And yet these false Doctors valewing â—ll thing by their owne weight and meaâ—ure haue in this behalfe likewise inuenâ—ed certaine differences of delectations â—n quantitie and measure some to be sinâ—le some double some long time some â—horte heaping to themselues damnation â—n tyme to come for their wilfull error â—nd ignorance Of Actuall synne as they call it CAste of all after the other two vpâ— starteth a thirde kinde of sinne namâ—ly that beside the motion of the mind aâ—â— the willing inclination of the same is â—ctually committed in déede of which so be worshipping of Idolls blasphemy aâ—â— cursing othes to the dishonor of God aâ—â— prophaning of his moste holye name so persticious adoration and pilgrimages as also the other trespasses committed â—gainste the commaundementes of the sâ—conde table the whyche bée so grosse aâ—â— palpable that the very heathen philosâ—phers were moued againste them and aâ—waies detested them bothe in worde aâ—â— déed yet haue our diuines in this part all founde out a verye fine and a subtill dâ—stinction betwixte mortall sinnes and vâ—nial pretending venial syns to be such 〈◊〉 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 lulliâ—â— vs a sléepe flatter vs in oure moste gréeuous and horrible synnes wherevppoâ— haue growen greate and more gréeuous â—ynnes among the Christians than euer â—id in any common wealth that was onâ—ye gouerned and guided by philosophers â—eing méere pagans and such as had no â—anner of vnderstanding in Gods holy â—isteries In summe the learned sorte and well â—isposed will confesse that the Popish doâ—toures haue erred moste shamefully in his doctrine touching originall synne of motions of the minde and differences of â—ynnes and haue béene ignoraunt not onâ—ye of the nature and qualitye thereof â—ut also how miserable effect it wrought â—n 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 â—y diuers signes and misteries signified vnto vs of olde that by this means al meÌ„ might comfort them selues with a most â—ure and certaine hope and an vndoubâ—able perswasion of Gods promisses The description of Christe after the Popishe Churche beliâ—fe 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
as they terme them â—ut for other men wonderous necessarie â—or they saluation But some wil men say what shal beâ—de these of daintie and delicate persons â—hat are soddainly swapte vp with death â—re they can haue these merits of Monks â—applied vnto them and enioye them in â—heir full perfection for it séemeth theyr soules shoulde be in present peril of eternall damnation as who say they may in good time take vp their Inne in Purgatorie whence they maye easyly escape when it shall please the Popes holinesse to open the treasures of Christes bloude and applye vnto them the merrites of Saints and the monkes to communâ—â—◠〈◊〉 vnto them largely and liberally parte 〈◊〉 their good workes and playe with thâ— giffe gaffe lyke good fellowes And thâ— is welnéere the summe of the Popish doctrine concerning satisfaction to paâ—â— ouer a thousande dreames and blasphâ—mous lies whyche these men haue deâ—sed againste the redemption of Christâ— perfected moste absolutely by the shediâ— of his moste precious bloude Of the satisfaction for sinnes according to the word of God. IF your maiesty most mighty prince haue with any diligeÌ„ce considered 〈◊〉 obserued that which hath bin said lately before your highnes vnderstandeth right well that there was no mencion made at all of the benefit bestowed by Christ our sauiour wheras the scriptures do minister vs no other comforte to our afflicted consciences than the redemption of oure lord and sauiour Iesus Christ that euerlasting prieste after the order of Melchizedeck whiche offered vp himselfe to the iustice of god a propitiatioÌ„ for al the sins 〈◊〉 mankinde the burthen wherof he layd â—d caried vpon his own shoulders as the â—ophet Isay saith therfore gaue vp his â—dy to bée broken to bée sacrifized and â—fered to God his father And to the intent the matter might be â—ade more plaine and euident bycause 〈◊〉 is of so great and singuler commoditie â—e muste repeate a little of that is sayde â—efore concerning the estate of maÌ„ in sin â—â—oued with repentaunce and sorrow for â—he same For when hée is sommoned to â—ppere before the iudgemeÌ„t seat of god â—ath put in baile to answer vnto the law and iustice of god for his forth comming and apperance hath no cloke to couer his sins not so much as a poore fig leafe he is enforced at the leÌ„gth as it were one that were tormeÌ„ted gréeuously on the rack to coÌ„fesse his manifold and great offeÌ„ces to acknowledge his nakednesse misery being astonied with the iudgemeÌ„t of god not that a man should fall into despayre considering God willeth not the deathe of a synner but hys life and saluation but to the ende only that hée might asâ— the knowledge of his sinne and transgrâ—sion bring him vnto repentaunce Then after a mans mynde iâ— thâ— prepared the spirite of God beginneth 〈◊〉 to possesse him that he accompteth him 〈◊〉 be wholy his pardoneth all his offences maketh him one of Gods housholde aâ—â— electeth him into the number of hys châ—dren And yet notwithstanding he remoueth not from the eyes of his soule thâ— liuely Image of God in anger and diâ—pleasure whose voice and countenaunâ— was wonte to amaze him and make hiâ— whole body tremble thereat bycause 〈◊〉 ofte as the minde shal be ouercome with the prouocations and allurementes 〈◊〉 sin the terrible sounde of his thundering voice and the sighte of hys sterne countenaunce shoulde so appall hym that he shoulde shunne and auoyde synne by alâ—â— meanes Agayne the same holy spirite of God to the intent that man should remoue from him and quite abandone all feare doth set as it were before the eies of maÌ„ Iesus Christe and him crucified that hée might bée fullye perswaded that all hys sinnes be purged by his death and passion But forasmuche as man being miserable both by his owne nature and by the sense of his sinne and conscience therof doth iudge himselfe to be verye farre from God and can hardly be perswaded that the benefit of Christ doth appertain vnto him therefore the holye ghoste laboureth to perswade him that almightie God is reconciled vnto man and doeth tender hym wyth singular loue and affection and afterwards openeth the eies of man béeyng in thys blindenesse that hée may beholde and sée by faith Christ Iesus the earnest of his saluation last of al breaketh the peruerse frowardnesse and obstinacie of the minde that the same being somewhat instructed and comforted with the hope of Gods promisses maye wholly submitte hys will vnto Christe and imbrace him moste willingly as the onely phisition of al his diseases and maladies And this worke of the holye Ghoste wherby the reason vnderstanding mind and will of man is instructed in true pietie and godlinesse we may well terme by the name of Faith not any weake opinion or vaine imagination of the worde of God but a firme and constant perswasion by the whiche we are assured that we are beloued of god and adopted to be his sonnes and inheritours of his heauenlye kingdome that by the benefite of this latter Adam we may be as it were remitted into oure former estate of oure auncient inheritaunce namely innocenâ—ie righteousnes and euerlasting felicitie the whiche was loste by the mischeuous acte of the firste Adam the same faith doth teach vs that after we be reconciled and at one with God there is nothing more gréeuous or offensiue vnto God than iniquitie and sinne and that wée bée deliuered from the yoke and bondage of the Deuil onelye vppon condition that wée should thencefoorth leade a godly righteous and sober life The whiche faith being thus planted in mens mindes by the holy spirite is like an instrument or hand wherby wée appreheÌ„d Iesus Christ or as our mouth to receiue and eate Christ that moste swete foode of our soules and whosoeue is endued with this repentance is not now to be ascribed and thought one of olde AdaÌ„s ofspring but by meanes of this faith is so linked and coupled with Christe that he is reputed and taken as a brother vnto him so that Christe and a Christian man doe make as it were one spirituall body For we may not call it in question but verily beléeue that what Christ praied for vnto his heauenly father in the .17 of Iohn he obtained the same at his haÌ„ds But after this greate and nighe affinitie is brought to passe and fast knitte with the bonde of faith and of the holye ghost then doth the heauenly father looke vpon man being otherwise a sinner with the eies of mercie and grace perceyuing man to be clothed and garnished with the moste beutifull and precious garment of Christ that is to saye the innocencie and holines of Christes flesh and taking delight in the moste fragrant smell thereof dothe bothe perfecte his felicitie and rewardeth him with the inheritance of his heauenly kingdome euen as in time past the Patriarche Isaac delt with
of time whether Christe after his resurrection coulde doe any merite to make vs righteous béefore God yea or no whether this word Iustification is to be construed largely or strictely in the fifth to â—he Romaines where the Apostle saith â—hus béeing iustified by fayth wée haue â—eace towardes God throughe our Lord â—esus Christe whether Iustification be 〈◊〉 motion to the atteynment of perfecte â—ighteousnesse or of vnperfect with such â—ther like foolish stuffe wherin they speÌ„d â—heir time idelly vnprofitablye For in â—l this there is not one worde I warraÌ„t â—ou of Christe the sonne of God the true â—nd onely Iustifier of mankinde whose Gospel ought to be spred euery where â—ound in all places but specially in their â—ares whiche are almoste pressed down â—o the grounde with the weight of theyr â—ins and by the law cited and sommoned to appeare before the maiesty of god in his coÌ„sistory seat of iudgemeÌ„t For wherto serue al these subtil points quiddities if we be not instructed by what means we may be deliuered froÌ„ the tiranny of sin the threatnings of the law the dominion of SathaÌ„ the feare of death nor the pit of hell for this I say is the true and sounde doctrine whiche wée oughte bothe to learne oure selues and to teache others Of Iustification according as wee are taught out of the word of God. WHerefore that the matter grow 〈◊〉 more obscure and bée amplified 〈◊〉 arguments lette vs content oure seluâ— with the simple word of God and them learne the true fruite and profite of thâ— doctrine rather than vaine ostentation â–ª For Iustification is nothing else but certaine diuine worke whereby God râ—ceiueth vs to grace and fauour thougâ— we be the ofspring of olde Adam and paâ—takers of his corruption and doth fréeâ— make vs his childreÌ„ brethreÌ„ vnto Chriâ—â— by adoption And wée are not ignorauâ—â— that a man cannot be iustified vnlesse hâ— bée present in person so that none maâ— execute the matter by an atturney or aâ—signe to receaue righteousnesse in his behalfe Neither doe wée estéeme a man tâ— be a blocke or a stone senselesse and with out witte or vnderstanding but to bée 〈◊〉 creature endued with with will and reason whereby hée may bée able by knowledge to discerne and haue will to receiuâ— what soeuer good thing God of hys goodnesse and fatherly kindnesse doth bestow â—â—on him And therefore they that in this matter â—nto the question of frée will doe beâ—â—ye their owne vnskilfulnesse séeing 〈◊〉 euerye man knoweth right well in 〈◊〉 own conscience how blinde he is béeâ—â— hée bée engrafted into Christe and â—e wilfull and obstinate in withstanâ—â—â—g the will of God till he be reclaimed 〈◊〉 the mercifull goodnesse of oure god 〈◊〉 in this respect we say wée haue great â—â—de of the motion of Gods holye spirite open the eies of oure heartes bothe to knowledge oure maladie and to craue 〈◊〉 helpe of the heauenly phisition to molâ—ye oure heartes mindes and willes â—at wée myghte imbrace the playster â—ouided for vs by that heauenly phisitiâ—â— to be a perfecte salue for all men The â—hiche worke of the holy ghost we call 〈◊〉 the name of Faith by onely meanes â—d helpe whereof man is engrafted inâ—â— Christe and made partaker of hys â—ghteousnesse and by the benefite thereâ— is prouoked with a frée ready harte wholy to be inflamed wyth the loue 〈◊〉 zeale of god vnderstanding that throuâ— his grace he hathe obtained that hoe wâ—vnnethable to doe by his owne nature And then doth almightie god bestoâ— twoo especiall benefits vpon man the 〈◊〉 in assuring him that all his sins are cleâ—sed with the bloude of his son the other beautifying him with his owne righteâ—nesse innoceÌ„cie The which the Aposâ— dothe in moste manifest wordes declaâ— vnto vs and citing the tâ—stimony of Dâ—uid where he saith Blessed is the 〈◊〉 whose iniquities are remitted and hâ— sins couered Blessed is the man to whoâ— the Lorde imputeth not his sinne and forth as followeth consequently in tâ— same psalme 3â— The firste sentence may bée resembâ— to the common forme vsed of course places of iudgement when as Princâ— and Magistrates of their singuler graâ— and fauour do pardon persons attayntâ— of fellonye The seconde séemeth to bée borowâ— of the clothyng of a naked bodye in thâ— cure heauenlye father doth in like sorte â—uer oure filthinesse and abhominatiâ—s with his heauenly innocencie The thirde hathe a kinde of similitude 〈◊〉 likenesse vnto the dealing of crediâ—â—s whyche hauyng bookes of their acâ—mptes and the names of their detâ—rs doe crosse the summe and make it â—â—scharged In lyke manner doeth the â—nly Apostle teach vs that the note booke foure sins is to be blotted forth the obliâ—ation that was to be shewed against vs is â—aced and caÌ„celled by the bloud of Christ â—nto all those that with a liuely faith acâ—nowlege so great a benefit with true â—bedience apply our selues to perfourme â—is will. But forasmuche as man throuâ—he this wonderfull worke of God doth â—onfesse the acknowledging of his synne â—nd his hartie repentaunce and sorowe â—n béeing so bolde and carelesse to ofâ—ende agaynste the Maiestye of God â—othe in worde and déede therefore the â—ate wryters in Diuinitie doe fayne â—hat these workes and thys zeale hathe hys originall of mans industrye wisedome and freewill only by the wâ—che he receiueth faith as it were by hâ— owne preparation and so by means thâ— of maketh himselfe a member of Chriâ— And bycause wée preache and teache tâ— people that this agnisyng confessiâ—â— sorowing and repenting of sinne are 〈◊〉 to be estéemed called the works of maâ— that they be notwithstanding reputed 〈◊〉 procéede froÌ„ the force and power of goâ— holy spirite who prepareth the hart anâ— will of man to conceiue them firste anâ— after to put the same in practise Therforâ— doe they lay heresie to our chardge mosâ— vniustly and impudently as they doe 〈◊〉 vntruly slaundering vs most falsely thaâ— wee reiecte good workes and moue meâ— to slouth and contempt of their dutie tâ—wards god Howbeit your Maiesty 〈◊〉 it please you to enter into your own coâ—science with the earneste consideratioâ— hereof may easily be iudge herein whâ—ther it be a matter that consisteth in thâ— fréewill of man to offer hymselfe in thâ— Courte of almightie God and before hiâ— Maiestie to confesse hys sinne a thing 〈◊〉 odious and abhominable in the sight of God or to sorrowe hartily for his sinnes and to fal to amendment with due repentaunce or to be vexed and tormented in conscience for the horriblenesse of sinne or to embrace Iesus Christe wyth suche fayth humilitie and reuerence as wée oughte to doe that is to saye as our only sacrifice propitiation of our sins once offred for vs for who so is able to performe the things of what value or estimation so euer they bée him doe I accompt rather lyke vnto God than vnto man. Surely I am of opinion that
of the same otherwise to what vse w◠serue vs our subtill interpretations an◠particular declarations which we brin◠forth In the ende the worlde is not s◠blynd but they can and will vnderstan◠and finde that we are rather ledde by 〈◊〉 spirite of stomacke than of the true zeal◠of Gods glory in the end euery one wil◠sée that those preachers searche no othe◠thing than to maintaine themselues i◠the friendship of the worlde But nowe to returne to the confirmation of the interpretation that wé◠haue giuen to this place of the holy supper let vs consider that if in all thing◠that Christ our Lorde hath propounde◠to manifest the necessitie that we hau◠to be in him be in vs we should searc◠a presence corporall and fleshly it shoul◠be as who say neuer to come to ende 〈◊〉 for in the olde Testament Christe hat◠bin propoūded to vs in diuers creatures as a lambe Manna Water Stone Table meate bread feasts other things as may be séene by such as reade the holye Scripture He himselfe in his preachings doth cal him a way a doore bread of children a vyne with other like thinges Now if in place where Christ said I am the doore who entreth not by mée shal not be saued he had said this I am he shewing with his finger a doore shall we say for al that the Christ hath transformed or transubstantiate himself into the matter of a doore if our redemer in place where he saide I am the vine you are the brāches had said this am I shewing the vine and that are you handling the branches could we say for all that that Iesus Christ would cōmunicate his substance into a grape that the Apostles should be transnatured into braunches sure who were of such opiniō discouered sufficiently his ignorance infirmitie Notwithstanding you others my brethren make your principal piller vppon such maner of speakings and all to make the poore ignorant people beléeue that Christe hath made promise to giue himselfe with the bread bicause that hauing taken bread and breaking it he said this is my body which wordes simplye vnderstanded are as much as to say my body which is broken offered deliuered and sacrificed for you is bread or like to this breade which you breake eate and digest for the nouriture of your body In like sort I being the heuenly bread shal be broken for you to the ende you maye haue spirituall and eternall life therefore doe and celebrate this that is to say this breaking and receyte of bread in remembrance of me To make conclusion of this matter I vnderstande that our redéemer Iesus is the fruite of lyfe who hauing put himself on the trée of the Crosse hath defaced the sinne and transgression which the fruite of the trée forbidden brought to vs And euen as Adam hauing eaten of suche a fruite did make himself enimie of God in contrarie manner when we participate with Iesus Christ crucified we are receiued into the good fauour and loue of oure heauenlye Father and that by the onely bountie merite and intercession of the self hée who on the trée of the crosse did constitute himselfe the fruite of lyfe for vs being assured that the participation of that precious Fruite is not done either by water wyne breade or any other creature whatsoeuer but by the vnspeakeable worke and operation of the holye spirite who hauing called the chosen and predestinate of God dothe teach them their sinnes and abhominable transgressions by meane of the presentation of the holy Lawe he sheweth vnto them their damnation and sentence of eternall death the whiche they féele so in their heartes that by experience they may well assure themselues that the ire and wrathe of God hath bene so manifested to them that they haue swallowed pangs of death and haue séene before their eyes the throte of hel confound and deuour them there they finde the fruite of the trée of knowledge of good and euil they sorowe and wéepe with a penaunce most bitter the miserable bankets or repastes whiche they haue taken of such a meate and fruite not only in the person of their father Adam but also with their proper mouth After that by such meanes the holye spirit hath abased the arogancie of man his pryde and presumption and shewed him by experience the definitiue sentēce arest irreuocable of the eternal against sinners he beginneth to comfort giue him good hope shewing him as a far off the Trée of life and the viuifying fruite hanging vpon it the which by little and little degrée and degrée fayth and fayth and vertue and vertue makes him eate swallow and digest the heauenly breade Iesus Christ yea with such experience féeling that no meat in the world of how great nouriture soeuer it be is so sēsible in the bodye as the fruite of life Iesus Christ is in the soules of the faythfull with such manifestation by good workes outwardly that others may sée knowe with what meate they be fed For when wée eate of euerye other meate the bodie of him that eateth proueth only the presence of the meate But in suche as eate Christ the true fruite of the trée of life is discerned such an example in their persons such ioy and paciēce in afflictions such care to mortify the old Adam such a renunciation of the things of the world with affection to the life eternal that their neighbours and frends accompanying them maye sée that they eate other meate than the deuourers of ceremonies doe When they haue truely essentiallye and really participated of the bodye and bloude of Christ by fayth as is sayde of Iesus Christ all entier true God and true man they assure themselues of such a coniunction with him that they haue no néede to go to searche him eyther in the armorie of Priestes or betwene the hands of mē to receiue him eyther with the breade or with the water as being fully assured that Iesus Christ dwelleth in them and that they be fleshe of his flesh and bones of his bones And yet for all this they forbeare not to approche the holy table of the Lorde to celebrate the holye supper with their brethren and children of the same heauenly father Neyther go they thither to receyue Christe of newe in breade or in wyne neither his fauour or merite but their firste cause of going thither is to certifie to all the Church that they are of the number of those that receyue Iesus Christ for their onely redéemer and sauiour for their eternall sacrificator their Captaine their King Lord Soueraigne Prophet and Doctor to teach them in all truth Secondly they take the holye supper as a gage and assurance of the good will of the heauenly father towards them the same being so constant and firme that it will neuer chaunge For euen as GOD hath promised by othe that the sacrificator shall be eternall
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 â—tterlye destroyed notwithstanding it came otherwise to passe that it encreased wonderfully thereby as testifyeth saint Luke in his booke that hée wrote of the â—ctes of the Apostles Wherevppon that perverse and wicked councell beganne to â—e 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 prescrâ—ptions 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 Practicâ—oners 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 amoÌ„g 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 persecutioÌ„s 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 exclamatioÌ„s 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 iudgemeÌ„t 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
men might bée deliuered of the ire and iudgement of God putting themselues vnder the wings and couerture of this Soueraigne and eternall Sacrificatour And forasmuch as the diuine worde doth shew vnto vs the malediction of meÌ„ and transgression agaynste the wyll of GOD by words taken of oure corporall nouriture saying that as man hathe eaten the fruite of a trée forbidden hym by hys Creatoure and that by meane of the same eatyng hée hath made himselfe mimy of the Lorde In like maner Iesus Christe our Redéemer declareth to vs by similitude of eating and drinking the Reconciliation towardes GOD that hys obedience hath brought vs as hée would clearely say that Man hauynâ— eaten of a forbidden Fruite hathe puâ—chased malediction whereas in eatinâ— nowe of a fruite giuen hym by the hand of GOD hée hathe wonne benedictioâ— The fruite and Trée of life whyche wâ— oughte to eate is euen verye hée whych bringeth vs suche happye newes whâ— with his vertue power vnspeakable iâ— so tyed and ioyned with vs by the meanâ— of Faithe and bonde of hys holye spiritâ— that he maintaineth our soules in spirituall and Heauenly life euen as the breaâ— and wine nourisheth oure bodies in coâ—porall lyfe Vsyng this similitude the Lord sayetâ— in the sixth of Sainct Iohn that hée him selfe is the breade of lyfe and gyuinâ— life which is descended from heauen anâ— that who eateth of this breade shall lyuâ—â— eternallye That is to say he shal escapâ— the Curse procured by eating of the fruiâ— defended He saith also that his flesh is thâ— true meat and hys bloud the true drink â—nd hée that eateth hys fleshe and drinâ—eth hys bloude dwelleth in Christe and Christ in hym who is our seconde and â—eauenlye Adam within whose bodye 〈◊〉 is necessary that wée bée incorporated 〈◊〉 that he incorporate hymselfe in vs to â—e ende that wée maye bée able to apâ—eare béefore GOD couered wyth the â—antell of hys moste innocente fleshe ful â—f all Iustice And bycause our nature is moste dull â—nâ— farre from the true vnderstandyng â—f these misteries oure Redéemer Iesus â—s not only content to propounde vnto vs â—â—e coniunction which wée ought to haue â—ith hym by these similitudes and comâ—arisons of eating and drinking but also â—â—th soughte to shewe vs by some visible â—eremonie the very same thing that hée â—â—the taught vs by worde to the end that â—â—t onely our eares might receiue the inâ—truction of hys preaching but also oure â—â—es féede of some visible representation â—f that whyche we ought to be in Christ â—nd Christe in vs that is to say that wée be members of him nourished wyth hâ—â— proper vertue and that hée hemselfe 〈◊〉 oure foode To this ende I beléeue thâ— our soueraigne doctor Iesus Christ aftâ—â— he had supped with his Disciples and câ—lebrated the ceremonie of the Pascal laÌ„â— according to the law to shew vnto the peâ—ple and all the Churche to come a liueâ— representation of the coniunction which hée tooke with his membres by meane 〈◊〉 the sacrifice of his death resurrection anâ— glorification He tooke bread and hauynâ— giuen thanks to God his father he braâ—â— it and distributed it to his Disciples saying Take eate this is my body which 〈◊〉 deliuered for you And after he tooke thâ— cuppe and saide This is the cuppe of thâ— new Testament take and drink you all do this in memorie of mée that is aâ— much as if he shoulde say to the end yoâ— vnderstand what I am to you whaâ— remedy I bring vnto you what coniunction it is necessary you haue wyth mée and I wyth you knowe yée that I am bread brokeÌ„ offered sacrifised for the satisfaction of your sins which bread as I 〈◊〉 my selfe so it is néedful that it be in you â—â—d giue you heauenly nouriture euen as â—â—e material bread giues you corporal reâ—â—ef And touching the Cup vnderstande 〈◊〉 that the same doth shew you the new â—estament and confederation whiche I â—actise with you the whych Testament â—albe ratified with my bloud and do this 〈◊〉 memory of me that is to say when you â—all breake the bread as I doe haue reâ—embraunce that you certifie and assure our selues that you bée mine and I am â—ures yea youres in suche sorte as the â—eade is youres whiche you breake eate â—â—d digeste and the Wine whiche giueth 〈◊〉 nouriture Nowe brethren I beséeche you in â—â—e name of our redéemer Iesus consider â—ithout affection if the interpretation of â—is hole Ceremonie and of these words â—e true or not If it bée true to what purâ—ue doe we searche so many questions so â—anye subtilties so manye vbiquities â—ith other like inuentions to entertayne â—â—e worlde in blyndenesse To what purâ—â—se doe we trouble the people with visible ceremonies with perswasion that 〈◊〉 the mean they may receiue Iesus Christ â–ª We leaue behind vs alas and as it we altogither buried the doctrine of penancâ— Iustification regeneration Sanctificaâ—on mortification of the olde Adam aâ—â— charitie of one to an other thinges mâ—â— important and necessary and in the meâ—â— while we employ and bestowe our seluâ— and tyme in the interpretation of certaâ— ceremonies without the which god is 〈◊〉 power to shewe vs that whiche they dâ—â— teache vs We know also that many hâ—ly meÌ„ be deceassed very deuoutly hauinâ— receyued Christe wythout receiuing thâ— eternall signes and visible Elements 〈◊〉 the supper And to what end wold it seruâ— me to eate all the bread whych is in Aâ—maine giuen by the handes of the Minsters wyth the wordes of the Supper 〈◊〉 Christ if I haue not experienced my râ—nuing if I haue not tasted my regeneration if I be not certified that God hath reconciled me with him and receiued mâ— to hys mercy and that by suche féeling oâ— taste I doe not assure my selfe to haue receyued Christ This is the doctrine this say I is the â—â—eaching whiche we ought to preache â—nd repreach repeate and remember alâ—ayes to the people restore to the â—yndes of the ignorant and propounde 〈◊〉 those that come to learne of vs not by â—e subtilties of the right hande of God â—biquities and such like imaginations Thys is a thing verye miserable in oure â—â—me that those which speake of the comâ—unication of Iesus Christ be such as â—â—ast proue such a coÌ„munication in themâ—â—lues a thing to be séene by their wryâ—â—ngs for they speake of Iesus Chryste â—yther shut within an armorie or encloâ—d in past within bread vnder the bread 〈◊〉 with the breade or from vs by xiiij or â—v thousand iourneys as though the true Temple of Iesus Christe is any other â—hing than the heart of a faythfull man â—nd he that sercheth it without shal both â—se his paines and remaine frustrate of â—is hope Let vs speake my brethren of Iesus Christ and his communication as people prouing and féeling in our selueâ— what is to be nourished in our consciences and soules with the preseÌ„ce vertue