profite For this doctrine â—the stirre menne to séeke to merite the â—race of God by all meanes which these â—edlers make their markets of retayle 〈◊〉 euery body Moreouer me thought â—e coules and hoodes of Friers and Monkes the Vestimentes and Belles â—f the Churches and suche lyke were as I may terme them Mercers signes to direct a man by where hée mighte sée â—hoyce of suche wares and buy the grace and fauour of God of what sorte or price it pleased them And what kinde of fayth then dothe your Maiestie thinke that these menne can haue whiche being blinde themselues follow them that be blynde guydes For theyr doctrine of fayth in effect is that it is nothing but a certayne persuasion imprinted and setled in the harte of manne by meanes whereof they holde for a suertie that what soeuer the Popes holinesse the Cardinales and the reste of the Clergie do and beléeue for these say they are the Church that same is the very wil of God. And this faith they call Fidem implicitâ— that is to say the commoÌ„ generall faiâ— meaning hereby that wée may not be â—quisitiue of the Articles and points of râ—ligion but that we must depende vpon â—ther mens fayth and beléeue as they bâ—léeue Moreouer if the mind of man weâ— at any time troubled and out of quiet other by the threatnings of the lawe or bâ— the guilte of our owne coÌ„sciences for oâ— misdéedes hauing not vnderstoode thâ— meruellous force of faith in Christe anâ— the frée iustification that coÌ„meth by him I beséeche you what playster did they apply to our wounded coÌ„sciences For sootâ— we must make confession of our sinnes tâ— them and make a generall rehersall of a our misdéedes and leaue not out one buâ— shriue our selues wholy of al. The which thing besides that it is a very harde a difficulte thing to do will sooner dryue a man to desperation than yéelde to our afflicted soules any kinde of comforte and consolation except perhaps some special men of learning and discretion whiche know the true vse of confession do qualifie the matter some maner of waies But 〈◊〉 concerning the matter of our frée iuâ—fication and reconciliation with God â—rough the bloud of our sauiour Iesus â—hriste not a woorde I warraÌ„t you therâ— for it brought them neyther morsell 〈◊〉 theyr mouth nor penny to their purse â—ouching repentaunce how many subâ—le points and nice quiddities haue they â—uised of their owne brayne quite and â—eane against the woorde of God to the â—nd to flatter the rich and wealthie of the worlde and to lull them asléepe in their owne sinnes and filthie abhominations teaching them that although they haue â—o perfect Contrition of harte for theyr sinnes that before God it is sufficient to haue a little Attrition that is to say a kind of disliking of theÌ„selues for that they had a pleasure in wickednesse and sinne and in continuyng therein This Attrition â—oyned with a little shrifte was a meane and an emboldening as me thought and a kinde of prouocation of théeues to continue in their theft adulterers in their adulterie and of other wicked persons to commit sinne and to continue in the samâ— For they beare the people in hande noâ—withstaÌ„ding al this that they might haâ—â— a ready spéedy way to heauen and râ—â— poste if it pleased them so they would paâ— for it and if they could not reache thithâ— without a bayte they shoulde be sure 〈◊〉 méete with no worse an hostery by thâ— way than Purgatorie The whiche plaâ— the Diuel his Ministers haue erected 〈◊〉 robbe Christe of al his gestes and to defraude theÌ„ of that heauenly banquet thaâ— he hath fréely prepared vpon the Aultaâ— of his crosse by offering vp his body therâ— for a sacrifice shéeding his most innoceÌ„â— bloud a propitiation for our sinnes Buâ— as coÌ„cerning Iustification Sanctification of man and the inwarde affection of the harte whiche God specially requireth of his children these Preachers speake not one worde For so ofte as they preached of good workes they named vnto vs workes meritorious workes that iustified and of Supererogation whiche they sayde were acceptable before theyr God who as they fayne him is better pleased when we eate fish than flesh wheÌ„ 〈◊〉 go woolward than when wée weare a â—neÌ„ shyrt when we sléepe vpon a straw â—dde than vpon a bedde of downe when â—e go a long pilgrimage as to S. Iames of â—mpostella or some other suche Idoll â—an if we go a short iourney to any other â—e As for true faith such as worketh 〈◊〉 Charitie or sure and stedfast hope or â—rfect loue whiche is more carefull for â—e coÌ„modities of other thaÌ„ for his owne 〈◊〉 mortifying the olde man with whom we must kéepe a continuall conflict battayle God say they was not so greatly carefull By this bayte moste mightie Prince is the most part of ChristeÌ„dome â—oth trayned into the Church of Rome â—etayned therein for these teachers haue very greate care ouer the body but none at all ouer the soule that is to say are very â—arefull in outward ceremonies wherein â—he more busie the better Christian the more Hypocrite the deuouter is he accoÌ„pted and more religious As for the matter of regeneration and new birth in Christ they declare euidently that they neuer receiued benefite thâ— of nor so much as coÌ„ceyued the misteriâ— For they do onely inquire thereof at tâ—â— tune of their baptisme when the infaâ— hath neyther sense nor vnderstandynâ— nor will nor faith to receyue Christ aâ— yet are they as proude and as bragge 〈◊〉 may be and by their doctrine make othâ— to growe in lyke pride and bring them 〈◊〉 beliefe that they haue put vppon theâ— Christe vndoubtedly bicause they haâ— bene outwardly wasshed with the visiblâ— Element and that the kingdome of heâ—uen is theyrs of duetie after they haue râ—ceyued the Sacrament of Baptisme though they neuer had any sense or perceuerance of the sprinckling of the blouâ— of Christe nor that testimony of a goâ— conscience that S. Peter requireth of theâ— whiche be baptized in Christe and sprinkled with the deawe of this grace Buâ— howe many wayes this Sacramente iâ— abused and prophaned for breuitie sakâ— I wil omitte to speake of at this present Yet may it please your grace thus much to consider to what great boldenesse anâ— impudencye these workers of iniquitie â—re growen with practise and professe to â—oniure diuels oute of the bodyes of inâ—ants whome God reckneth among his â—wne and that with the vnsauery breth â—f theyr corrupte stomacke by laying â—pittle vpon their faces casting salte in â—heir mouths annointing their forhead â—nd shoulders with filthy oyle as thouâ—he Christ our sauiour had at any tyme â—nstituted any such thing I sawe moreouer that in stede of conâ—â—rmation vsed in tyme paste in the priâ—itiue Churche to strengthen the nouiâ—es in the fayth by some Cathechisme â—nd exposition of the articles of Chriâ—tianitie
â—ne iudgement and opinion may rememâ—er that we are called to be members of â—ne body wherof Lord we acknowledge hée to be the chief and supreme head and so detesting in ciuill partialities we maâ— be of one opinion agrée in one mind anâ— vse one mutuall and charitable directioâ— touching the matter of our religion Thou hast left vnto vs O Lord the celâ—bration of thy holy supper as a memoraâ—â— of oure communion and spirituall vnitiâ— with thée and also to instructe vs in sucâ— lawes of charitie as ought to be of famâ—liar conuersation amongst vs all And ye we such is the nature of our fragilitie 〈◊〉 condition of our vnworthinesse as we abuse the excelleÌ„t benefit of that most higâ— fauour séeing that in place to tye and coÌ„ioyne our selues with thée we doe more estrange vs from thée and that by reasoÌ„ oâ— our quarrells and questions of contentioÌ„ In place to coÌ„sider that we are one body one church and one bread made of sundry graines we shewe our selues proud and giue sundry proues of our ambitioÌ„ in séeking to establishe a speciall estimation oâ— our peculiar priuate opinions in handling very often thy presence in thy holye supper by subtill disputation we become farre from thy true and liuely presence in contending whether the sinners and vnâ—â—ithfull may coÌ„municate thy bodye we â—ake our selues sinners incapable to â—eceyue and enioy thy benefites lastly â—nd in effecte oh Lorde our zeale is so â—â—discrete that in stryuing to entertaine â—he puritie of the doctrine of fayth we â—reake the league law of charitie yea â—nd in persecuting with rebuke such as â—e accouÌ„t to be heretikes in the doctrine â—f fayth our malice with want of disâ—retioÌ„ makes vs séeme transnatured into heretikes of charitie corrupting the meaâ—es of coÌ„munication brotherly vnitie I beséech thée therfore oh son of God â—et thy gracious pitie fal vpon vs and so opeÌ„ the eies of our vnderstanding as we may discerne the true fruite of thy holy inâ—titution ordinance take from amoÌ„gst vs all sectes varieties of opinions and reduce vs at last to the obedieÌ„ce of thy holy only worde reueale vnto vs thy holy spirite with this priuiledge of grace that by his vertue he may drawe vs all into one corporation and bodie whereof thou O Lord mayst be heade and lette him breath into vs streÌ„gth and power to perseuer in workes of true Iustice innocencie and holynesse during our course iâ— this tragicall and miserable pilgrimage and in the ende let we beséeche thée thâ— same holy spirite translate vs into the eternall life purchased to our vses by thâ— sacrifice and oblation of thy most precious death wherein thou raignest now gloriously with the father and holye Ghost and there shalt remaine infinitely Amen To my most dearely beloued in our Lord Iesus Christ the onely redéemer and aduocate of men towardes the heauenlye Father my brother Ministers and Pastours in the Churche of â—ntvvarpe naming themselues of the Church of Auâ—urge Grace and peace from God and hys sonne Iesu Christe to the ende that by the bonde of his holy spirite vve may all be knit in the vnitie and Confession of the Gospell of Christ AT my first comming to this towne of Antwarpe right honourable in Christ and that at the request of certain the Faythfull there I founde cause of singular comforte in the vewe of the wonderfull worke raysed vppe by the Lorde by meane of his seruauntes and that in so shorte tyme as sauing to such as haue assisted it it maye séeme no lesse impossible than incredible For if wée wonder in certayne Trées and Fruits who somtimes yéeld encrease aboue custome or against the coÌ„mon course of Nature when as the Lorde were of purpose to releue and restore some couâ—trie afflicted with hunger what may wâ— say of these spirituall plantes which thâ— father of mercy so sodenly and agaynâ— all hope of man hath set and planted 〈◊〉 these Low countries speciallye in thâ— citie of Antwerpe Truly we are bounâ— to acknowledge it as a worke of strangâ— maruell of our God and to say with tâ— prophet this incredible increase hath bâ— made by the Lord whoÌ„ we find worthâ— of admiration in our eyes it is the rigâ— hande of God which hath reuealed hâ— vertue it is the right hand of God thâ— hath exalted vs it is the right hande 〈◊〉 God that hath manifested his power 〈◊〉 shall not die at all but we shall liue 〈◊〉 declare the doings of the Lorde whereas as I entred more déepely into the vieâ— and consideration of these things so 〈◊〉 thought it also an office and dutie in 〈◊〉 to crie with the sayd Prophet Confirâ— Lord and aduaunce the worke thou hâ— begon in vs build vp again the wall of thy holy temple restore the ruines thy heauenly Ierusalem to the ende thâ— the Kings and Princes of the earth may come to doe thée homage and offer presentes gather togither againe O God the dispersed of Israel This was the cause wherein I reioyâ—ed for certayne dayes with glad contiâ—uance till vpon further viewe of the matters of estate within the Citie I â—ounde occasion to mixe some sorrowe with this my ioye as séeing on euerye â—ide with what diligence Satan labouâ—ed to hynder the aduauncement of this Church not onely by meanes of open â—nimies but also by the indiscretion and â—ant of regarde in such as name themselues maister Masons in the house of God for such as feared God and wished a publication of his glorie cryed oute and exclamed that the chaire of truth was become the chaire of dissention serâ—ing no more as a Pulpit to preach Ieâ—us Christ the appeaser of troubled coÌ„sciences to pronouÌ„ce an vnity a brotherly charity nor the mortificatioÌ„ of the old Adam with the wicked motioÌ„s of coÌ„cupiscence but rather it was vsed as a place of inuectiues iniuries with wordes of malice tending to a mutual hate of one towards another dissention of doctrine wherein vpon inquirie of such fault with the circumstance authors of the same I finde your side not least guiltye as being such amongest you who in open assemblye with words and libels of malice are not ashamed to call the other Ministers of the Gospel Heretikes Sacramentaries rebels against the state and people vnworthie of place in the common wealth with other wordes improper and vnfitte for the maiestie of such a place which is consecrated purposely to teach the word and will of our God. Nowe brethren if such or such lyke matter of reproche should be pronounced in the Pulpit of certain Monks or monstrous Friers the very organs of the Romane Antichriste sent of their suppostes to trouble the Church of Christ to darkeÌ„ his glory and resist the aduancement of his kingdome we woulde endure them with pacience as knowing well inough that such sorte of Prophetes be the disciples of Balaam who sell their toungs to curse the people of God yea somtimes against
euen so shall be the sacrificature and sacrifice for expiation of our sinnes Thirdly they receyue in the Supper the seale of ratification and confirmation of grace with reconciliation pronouÌ„ced by the preaching of the Gospel to the ende that by such meane fayth might be augmented in them séeing that God is â—â—t â—nelye contented to giue them the â—orde of reconciliation to assigne his â—â—omiseâ— with the bloude of his proper â—â—nne but hath also signed and sealed his Gospell of reâ—onciliation with seales deâ—laring in a wonderfull maner the very â—hings conteyned in the letters patentes â—nd promise of the Gospell and happye â—ewes Fourthly the faithfull sée in the holy â—upper as in a table and liuely portrait â—he communion and participation which â—hey haue inwardly in their hearts with â—esus Christ knowing also that all the â—uriture and spiritual vigor which they â—e in them commes of the presence of â—â—m whome they consider and beholde fiâ—ured and represented in the holye and saâ—red ceremonie of the Supper by meane â—f which consideration they render thanâ—es to the Lorde for the fayth hope â—ortification and constancie which they â—éele to be communicated to them by the â—ower and benignitie of him that dwelâ—eth in them And by this meane their faith being augmented they participâ—tâ— more and more with Iesus Christ â—ncâ— receyued Finally they learne in the holy Supper the vnitie and charitie whiche wâ— ought to haue one with another And seing we protest in the receyte of the holy Sacrament to be one body one church members of one soueraigne head Iesuâ— Christ it is good reason also that we learnâ— to imitate the Sympathia and mutual coÌ„passion whiche we dailye sée in our humaine bodies whereof if one of our armes be hurt the other serueth and comforteth it the féete refusing their propeâ— office to marche and go are content 〈◊〉 kéepe themselues in bed to the ende thâ— arme being hurt may be in rest the stâ—macke is satisfied with a slender repasâ— to the end to ease that part that is distresed in effect euery one of the outward inward members do so accoÌ„modate the office and function to the ease and comfort of the hurt place that in them may be noted a wonderful harmony leagâ—â— of one part with another the same alâ— being liuely represented and expresly reâ—oÌ„mended vnto vs in the celebration of â—he holy Supper of the Lord to the ende â—hat euery one of vs may with most diâ—â—gent care labour to preserue the vnity â—f the bodye of Christ supporting one â—nother may learne to couer the faults â—f our brethreÌ„ pardon their wrongs not 〈◊〉 rebuke and exaggerate too much their â—â—norances but rather to interpret them 〈◊〉 the best and to teache them with chaâ—itie Let vs learne in the celebration of â—he holy sacrameÌ„t to make vs partakers â—f the afflictions and persecutions of our â—rethren whome we confesse in the reâ—eife of the supper to be the members of Christ with vs. Behold here in effect my deare breâ—hren one parte of the spirituall fruites â—hat the children of God receyue in the â—eceite of the Supper of our Lord truly administred and simplye vnderstanded â—nowing right well that Christ had no other meaning in the institutioÌ„ of those â—acraments than to manifest by visible wordes as Saint Augustine sayeth the good wil of God towards them that is purge washe and make them cleane 〈◊〉 the water of his grace and by the blouâ— of his proper sonne to conioyne knitâ— and incorporate them with him euen 〈◊〉 the meate is made one thing with ouâ— flesh in such sort that eueÌ„ as by the exâ—rior preaching of the Gospell the Lorâ— doth offer and presente to all the worlâ— the benefit of reconciliation by Christ like maner the sacramentes be as a tabâ— or open shop wherin the benignitie meâ—cie and charitie of our God be exposed 〈◊〉 euery one offered and represented liuâ—ly in the tables And miserable shall thâ— be who not searching the life and liuelâ— refection and true washing within dâ— embrace the corruptible and deceyuabâ— elements and double miserable shall thâ— be who naming themselues Doctors 〈◊〉 the truth and pastors of the troupe 〈◊〉 GOD woulde féede the soules of theâ— shéepe with meates that will perishe aâ—â— corrupt But nowe to returne to our purpoâ— begon I tooke occasion my dere belouâ—â— brethren to write you these few lines as â—eing the small fruite of my request on â—our behalfe when I spake to Monsieur Mathias Yllyricus who was sayd to be the â—uperintendent of your Churche wyth â—home I persuaded very modestlye to â—â—ew vnto you and consider himselfe the â—â—fancie of this Churche persecuted and â—â—reatened on euerye side assayled with â—any enimies and battred with diuersiâ—â—e of opinions with aduise besides that â—â—e time was more proper to preach and â—eache to the people the fayth and hope â—hich we ought to vse to mortifie oure â—icked affections with a regarde of care 〈◊〉 intertaine the league of charitie one â—ith another than to imparte with the â—â—mple and ignorant sort such debates and â—uestions as we haue raysed vppon the â—atter of our confessions Séeing withâ—ll that such dissentions are rather proâ—ounced of a iollitie of the hearte to preâ—erre eloquence and procure to our selâ—es a peculiar estimation amongst men â—han of purpose necessarie for the edifiâ—ation of our pietie which albeit he séemed to like of with a disposition to admitte and performe my requestes yet contrarilye I sée he is eyther the author or instigator of a coÌ„fession of faith which you haue set abroache in this Church of Antwerpe in whiche confession I can not only finde any one poynt of the thrée mentioned in my conference with him but also it semes to certen that you haue raised this confession expresly to trouble this poore afflictted Church The Lorde of his goodnes giue you true knowledge and repentance of that which you doe for touching the chiefe poynt of our religion that is to say Fayth I finde not in your confessioÌ„ many texts nor places which kindle the hart of man to imbrace the doctrine of Iesus Christe A thing which I coulde easily appointe with my finger if I woulde as vainely employe my tyme in confutation as I sée a number do at this day in disputation only I thanke GOD that by other meanes he hath taught me the doctrine of his truth â–ª for if at my first arriuall I had encountred your confessioÌ„ of faith to learne mâ— to be a christian I could not haue much profited in a lesson of faith so full of questions debates and dissentions Deare brethren if you will with iudgement reade ouer that which your author hath writteÌ„ in your name you shall finde that neither Scotus nor any other Sophisters of the Papists haue so much â—ndarkned the doctrine of Iesus Christ nor cladde it with so many questions as certaine of you haue done whereof for example let vs suruey briefly
appointment And thys worde to witâ— that was spoken by his mouth or by hyâ— Prophets and set downe in writing wâ— alâ—o terme and that rightly and worthiâ— by the name of the holye scripture â—yche is the onely way and meanes directe vs to true holinesse and therâ—e of right we call it holy to make a â—ference betwixte it and the worde â—t procéedeth from man whiche of the â—turall frailty and infirmitye of man â—commonly ioyned wyth corruption â—d error Wée doe moreouer acknowledge â—d confesse that the same worde or deâ—ration of the wyll of God is contayâ—d in the bookes of the olde and newe â—estament or couenaunt whyche are â—yuered vs by hande to the ende wée â—ye knowe and discerne the true God â—m the false and fayned Goddes and â—olles whiche man hath deuised of hys â—one brain And though the contemplaâ—n view of things created bring some â—ht to the vnderstanding of man to make â—m to acknowledge and confesse the â—yght and power of hys creator yet is not of anye suche force as of it selfe â—one to bée able to imprinte in oure harts the perfect and absolute knowledâ— of hym it was therefore verye requiâ—â— and necessary for vs both to be lightnâ— with his holy spirite and instructed 〈◊〉 his moste holy word for out of this foâ—â—taine issueth all the knowledge that 〈◊〉 haue of God and is conueyed into ouâ— mind which otherwise coulde in â—o caâ— be comprehended of men and that is 〈◊〉 true and the onely meanes wherby 〈◊〉 may imprint and engraue in our heart the true and perfect presence of our Gâ— and creatour And that is the order that God hiâ— selfe hath appointed and obserued froâ— the very creation of the worlde and viâ— in teaching Adam and Abell to reproâ— the sinne and offence of Cain to open aâ— declare his will to Noe and afterwarâ— to his peculiar chosen people to whoâ— he would in more familiar wise and moâ— sencibly reueale and manifest hymselâ— For God by diuers and suÌ„dry meanâ— hath made his will manifest vnto meâ— somtime by worde of mouth and speacâ— procéeding from his diuine substance 〈◊〉 when he spake to our forfathers in suche â—te as they conceiued it with their outâ—rde senses sometime by the secreate â—orking of the holy spirite sometime dreames and visions and yet all these â—dry means wrought one effect to wit â—oste sure and certayne perswasion to 〈◊〉 schollers that eche of these were it â—rde inspiration or reuelation did alâ—aies cary with it an infallible veritie â—océeding from the secret hart and will god who can not deceiue men no more â—an he can lay aside his Godheade from â—m Whereby it came to passe that the â—atriarches and Prophets by force of â—ys perswasion were so confirmed and â—engthned that such times as it pleased â—od they shrinke not to seale vppe the â—ne heauenly word with the sheding of â—eir bloude Wyth the lyke fayth and â—rtaine perswasion they didde likewise â—ue some of theyr writyngs and monuâ—entes to the posteritie to the ende that â—yng moued by the studie thereof wée â—ght be more conuersaunt in the schoole by the study thereof we might bée 〈◊〉 conuersaunt in the schoole of God in 〈◊〉 which he wil no lesse instruct vs by 〈◊〉 holy spirite than he did in time past 〈◊〉 elders and forefathers that thereby 〈◊〉 may vnderstande and beléeue that thâ— hathe bene is and alwaies will bée 〈◊〉 only Church and one only truth thoâ— it appeare sometyme more euident thâ— at another suche is the maruellous pâ—uidence of God to apply himselfe to 〈◊〉 capacities And that he giueth vnto his disciplâ— and hearers by this meanes we confeâ— that by the ministerie of that heauenâ— worde whyche God commaunded to 〈◊〉 committed to writing and to remaine 〈◊〉 the posteritie for euer bothe in the tyâ— of the law and of the Prophets we câ—fesse I say that we do wythout all scrâ—ple sincerely and from the bottom of oâ— heartes acknowledge hym to be the trâ— God the maker gouernor of al thingâ— as our forefathers in like sort haue doâ— before vs We say moreouer and affirmâ— that this same word is the most certainâ— rule wherby to direct al our dooings and â—herto we ought to refer all the thoughts â—nd imaginations of our harts least we â—eing deceiued led awaye wyth the inâ—abilitie of our own wits do waÌ„der and 〈◊〉 astray through our own fond faÌ„tasies imaginations If theÌ„ the word of God â—nd holy scripture be none other than the â—octrine procéeding out of the mouth of God and from his holy spirite I beséech â—ou what can bée more absurde than to â—ake it of no greater aucthoritie than â—he Popes and general Counsells wil eâ—éeme it wheras we ought on the conâ—rarye rather to estéeme the Counsells â—hemselues if they represeÌ„t the church of Christ to haue al their force credite and â—uthority of the worde of god Furtherâ—ore we do affirme albeit the spirite of God be tied bound to no outward thinâ—es that notwithstanding that same spiâ—ite hathe both promised and determined â—o teache the Churche no newe doctrine â—ther than it hathe taught oure forefaâ—hers the whyche it hathe lefte remaynyng wyth vs as a touche stone to examine and try the true motions anâ— inspirations of the holy spirite from thâ— false and heathnish and suche as the luâ— and curiositie of our owne fleshly fantasies doth cause and worke in vs. And forasmuche as thys was thâ— mind and will of our God that by meanâ— of this word we shuld al come to knowledge hereof we do accompt it sacriledgâ— and highe treason to withdraw men eyther by perswasion or otherwise by authoritie to inhibite theÌ„ the reading therof where as it oughte rather to bée wished that aswel women as meÌ„ the ignorant as the learned at the least suche as professe themselues to bée Christians shoulde be occupied bothe day and night in the meditation thereof eche in theyr owne vulgare tongue and not these alonely but also Turkes Iewes and all other of any Countrey or nation whatsoeuer throughout the whole world But if any be so impudently bolde as to accuse and blame the wisedome of God saying that he hath deliuered vnto vs his woorde in great darkenesse and difficultie so that many therby fall into many great errors we detest him as a blasphemer and a most false flauÌ„derer of the Maiesty of God and one cleane voide of Gods spirite and wanting that moste comfortable and shining light whereby hée might be able to beholde and sée the misteries of God. Of the knowledge of God gotten and attained by the word of God. FRom the very beginning and creation of all thynges when God firste made mankinde to the end that he might be partaker of the knowledge of hym he ordained and appointed as it were thrée formes or degrées in hys schoole in the firste wherof he set before his eyes to behold and take the full view of his
answere that there is henceforth 〈◊〉 cause of triall by disputation for asmuch as our religion hath ben long ago â—â—ndemned by many generall Councels and by all vniuersities namely and principally at the councell of Constance at which tyme by the sentence and awaâ— of that Councell Iohn Husse and Hieroâ— of Prage were burned for maynteynâ— that error which Luther of late renâ— likewise at the counsell of Trent was â—â—thers heresy condemned so that there â—â—maineth nothing but present deathe 〈◊〉 them that shal shewe themselues disoâ—dient to the decrées and determinatioâ— of councels forasmuche as they are â—â—come rebells and haue fallen from tâ— faith of their holye mother Churche the whiche it is not vnknowen how thâ— all this their tiranny they shew to warâ— vs hathe taken hys originall and begâ—ning whiche if a man woulde enter mâ— narrowly into the consideration of aâ— diligently weighe the words thereof tâ— shoulde easily perceiue there is no sucâ— matter of importance why princes shuâ— not be forwarde and willing to defenâ— their subiectes from those lyons mouth which beare themselues so bolde boaâ— of the name of the Churche touchinâ— the preiudice of the Vniuersities whicâ— accompte oure doctrine hereticall and so condemne it They do al know rigâ—t wel and their consciences maye beare them sufficient record that they speak not what they thinke but for feare of punishment or losse of their prefermentes and dignities or confiscation of goods or for shame or losse of lyfe are enforced agaynste their conscience as might appeare most manifestlye in the condemnation of that moste learned and godlye Doctour Iohn Egidio of Arragon chiefe Cannon preacher in the Cathedrall Churche in Siuil where certaine that were iudges and arbritratours in the matter whom the Inquisitours do call Qualifiers of the cause repenting themselues of the iniurie offered to that good and godly man did afterwardes make protestation accordyng to the truth whiche was also the cause that a certayne diuine called Maestro Blanco was burned and Doctour Constantino de la Fuente after he had bin long time tossed to and fro and vexed by the inquisitours and caught a great sicknesse by reason of the continuall filth and stench of hys prison at the lengthe tooke hys death of the same And for the selfe same cause lykewise were Ieronymo de Caro and Luys de Metina bothe Monkes of the order of Sainct Dominick executed wyth dyuers other learned and godlye persons whose names youre Maiestie is right well acquainted withall It may therfore please youre highenesse to consider thus muche that if these men hadde indifferent iustice ministred vnto them and frée pardon of spéeche to speake frankclye what they thoughte they woulde haue spoken most notably in defence of the truth For the diuines and clergie of Spaine had sufficient trial aswell of their excellent learning as of their singuler vertue And here I omitte to speake of the great residue who agréeing in the same profession of faith whiche the Protestantes of Germany doe professe dydde with greate constancye of hearte and stoutnesse of courage ende their miserable life by a far more ioyfull and glorious deathe amiddes the flames of fire And among these diuines there and vniuersitie you shall perhaps fynd some good men and yet some so simple and rude â—diots God wot that they thinke it againste Gods forbod to bée but one dram wiser than their maysters whyche like shepe that followe the belwether depend wholly either of the Deane or rector as they call him of the Vniuiuersitie or of â—he Abbot or prior of the couent or some famous and notable doctour or graduat And who knoweth not that these bée the Popes owne tender dearlings which besturre them on al sides to kepe the coales of Purgatorye alwayes alyue What iudgement then can they gyue on the other side for the other partie whiche acknowledgeth no other Purgatorie than the bloude of Iesus Christe by the whiche all men of all tymes and ages were purged from the filthe of theyr synnes and delyuered from eternall deathe and damnation Concerning the councell of ConstaÌ„ce all the world knoweth of what dispositioÌ„ Pope Iohn was and what earnest suters Antipopes against hym for the popedome and what decrées and constitutions were made at the same assembly as also how all they that were at the same counsell wer affected in religion it is euident to all the worlde in that they condeÌ„ned those men to be burned who laboured earnestly to haue enormities of the churche reformed and came not thither nother of themselues wythout sendyng for but vnder promise of their safeconducte safely to returne again In somuch that that counsell is termed of many men in theyr writings a petie counsell declaring therby that it was not an asseÌ„bly of the pastors and ministers of the Gospell for the reformation and amendemente of the decayed estate of the Churche but rather of furious and diuellishe persons to ouerthrowe the poore remanent of the church forasmuche as at the same most troublesome time thrée Popes were at greate variaÌ„ce and dissention among theÌ„ selues proclaymed open warre one agaynste an other were all of them remoued and in their places was Martine the fifte substituted Pope But to speake somewhat in a generalitie concerning counsels it is a playne matter that he that is guiltie will neuer giue sentence against himselfe And therfore the Counsell of Trent whyche was purposely summoned asseÌ„bled agaynst them that impugne the authoritie of the Pope maye aptely be resembled to a confederacie of theues and murderers whiche assemble themselues togither in wods and deserte places and there condemne also the inhabitantes bothe of the Town and Countrey aboute them for that they lye in waite for them and séeke to bring them before the Magistrate to examination For what other thing do the Popes in all theyr counsells they call Fyrste and formoste they appoint some strong Citie for the purpose they prouide garrisons of Souldiours to guarde and to defende them from forraine force they banishe al out of that assemblye that would any wayes disagrée from them or if they admitte them it goeth néere to cost them their liues And when they bée met togither and mounted into their seats thence they sende their threates and curses lyke shunder boltes thicke and thréefolde to the greate disturbaunce and anoy of all the world threatning excommunication warre destruction banishemeÌ„t murder and lastly fire and fagots But to whom I beséeche you do they send these their fiery dartes Forsooth euen vnto suche aâ— with hartie sorrowe and griefe doe complaine againste them and accuse them oâ— moste horrible sacrilege whereby they haue berefte the poore Christian people of their onely health and comforte Christ Iesus for their own commoditie and aduantage that they might with more securitie satisfye theyr filthie mindes with riote ambition and all kinde of abhominable luste Wherefore I referre the matter to your most gracious consideration and iudgement whether anye suchâ— councells
ouer themselues to imaginations and questions of subtiltie but are contented in the simplicitie oâ— the worde of God with direction of thâ— holye Spirite to instructe their consciences Other there bée who of their Confessions Catechismes Commentaries and traditions make as it were a fifth gospel giuing no lesse authoritie to their particular interpretations than if they were of the Articles of Fayth not refusing to call al theÌ„ Heretikes who point by poynâ— doe not folow their imaginations which although were good and substantiall to edifie yet are they none other than the breath of men and therefore vnworthie of comparison with the eternall worde These things Brethren with the coÌ„sideration of theÌ„ mouing no small sorow in my minde foreséeing as it were the breach which Satan might make in the house troupe of God by such a meane procured me to attempt familiarly one oâ— your brethren and companions in the worke of God who as he séemed of some superintendence and authoritie amongest you so I imparted with him the greate â—â—aunder growing to the Churches therabout and else where by such differences and dissentions manifestly published not onely by bookes of infamie but also in iniurious inuectiues in open assemblies whome I requested in the name of the Lorde to exhort his companions to forbeare their further procéedings in suche sort with discontinuaunce of their slaunderous order of dooings altogither vnworthie of the ministerie of Christ Hys aunswere hereunto argued hys sufficient forwardenesse complayning albeit against others and saying that the best meane for accorde were to bring in disputation and to handle chiefly the question vpon the Lordes Supper vpon the diuers and sundrie construction whereof sprong both the disorder and dissention I sayd there was slender hope of present accorde this waye if both the one and other would not disclaime their stoute straunge order in proponing their opinions and interpretations For sayde I if they obserue no more modesty in theiâ— words than they haue vsed temperancâ— in their bookes and wrytings neytheâ— can the cause be determined nor the errour reduced for whiche respecte I accouÌ„t it not out of purpose to take a confession of Fayth and imparte with thâ— people those Articles wherein we all agrée leauing the reste that maye bring likelyhoode of dissention or slaunder tâ— the Church Herein he séemed to approue my aduise with persuasion that to take thâ— Confession of Auspurge were most necessarye to enforce this accorde subsigning suche Articles as with good conscience we myghte receyue and interprete the other according to our vnderstanding which we haue already done with meaning to bring them to light tâ— the edification of the Church to the enâ— euery one maye sée that the controuersiâ— is not so great as is giueÌ„ out to the people who being both troubled and amazed with such diuersities knoweth noâ— what path to tread hearing some preach that Christe is here and other saye hée is not there but here The church of Christ is not suche one but oures is the righte Churche wée are of Paule and they be of Cephas and others of Apollo Alas are we baptised either in the name of Paule Iohn or Martin Is not only Iesus Christ our Redéemer Is it not in hys name that we are baptised and broughte into the Church Is not he the soueraine Doctor graduated not at Paris but in Paradyse whome our Heauenly father hath ordayned for our chief schoolemaister wyth expresse commaundement to heare hym Why then do we séeke so many maisters and forgers of doctrine To conclude I desired the said minister to abstaine from iniurious inuectiues and words of quarrell in bookes with exhortation to his coÌ„panions to modestie and séemely temperaunce in their preachings also to perswade the people to faith mortification and brotherly charitie which albeit they haue not obserued but rather in the contrary haue vsed words of slaunder in the very Pulpit teaching by that mean their audience to imitate their disorders And whiche worse is you other my brethren euen of late haue caused to be imprinted certain Libels wherin you haue reuersed the names of persons and by conuersion and change of letters haue moste iniuriously haÌ„dled a certain minister of the gospel calling him a brand of hel or such like name of reproch a sutletie far vnworthy your vocatioÌ„ If these matters continue I fear me good brethren that the iudgemeÌ„t of god wil thunder vpon our heades wheÌ„ beleue me the liuing god wil know how where to find vs though we be vnder the protection of great princes for the Lorde wil not leaue vnpunished such insolencies and mistakings of his deare Church the whiche he hath bought with his bloud deliuered from the tiranny of Antichrist so now such men would efâ—soones raigne and ouer-rule hir vnder coloure of pietie and instruction of certain persons whom the Lord hath stirred vp to minister and serue in his temple And to speake more cléerly in this matter know ye good brethren that touching Martin Luther Philip Melancthon with other like meÌ„ we esteme theÌ„ true seruants of god to whom as the holy spirit hath plentifully imparted his gifts graces so haue they labored with an earnest care bothe to wéede vp the abuses crept into our Christian religion also to manifest the truth of the Gospell of Christe albeit we must do acknowlege theÌ„ to be no more than men so by consequeÌ„ce subiect to be ignoraÌ„t in many thinges for so god vseth to bestow his gifts graces vpon meÌ„ as the condition of their ignorant nature may shew that they bée not gods vpon earth Besides that it hapneth many times that the seruants of God do obserue a certain special wisedom as not willng to reueale al they do vnderstand fearing their audience not to be as yet capable of such doctrin the same happening euen to saint Peter the Apostle of Christ who albéeit hadde receyued visyblye the holye Spirite yet hée estéemed the time not yet conuenient to manifeste to the Iewes the abolition of the Lawe fearing leaste by such a mean the preaching of the Gospell shoulde be broughte in hatred and the publication of the same hindered On the contrary Saincte Paule was of opinion that in a matter of so great importance oughte to bée no dreade of daunger but to make open and publyke manifestation of the lybertye whiche the Lorde hadde broughte vnto hys Churche In lyke sorte wée haue reason to presume that these good seruants of GOD Luther and Melancthon séeing the greate resystaunce of the worlde agaynste the preachyng of the pure doctryne and the abolition of the Papistes abuses iudged it an acte of wisedome to giue a little place to suche surie of the tyme and to gaine the heartes of the people gently not to alienate them vntimely by the teaching of the true doctrine of the Sacramentes expecting from daye to daye more proper and fitte occasion to restors and bring in
wée detest and abhorrâ— all those names and surnames of Partialities that is to saye Martinistes Zwinglians and Caluinists with other â—ke knowing very well that GOD is â—reately displeased wyth suche separatiâ—ns and partialities in the doctrine of reâ—gion And I wish with al my heart that â—he doctours whiche haue taught here beâ—re and suche as at this day doe preache â—e Gospell were of more modestie and â—isedom and purely consecrated to search â—he glorie of the Lorde and not theyr â—wne proper praise then should the people bee in more lybertye of conscience â—nd the worshippers of one onely God â—nd not of mortall men ignoraunte and â—ynde who makyng themselues as Idolles doe desire to bée followed and â—olden in greate admiration I woulde 〈◊〉 God that euery one woulde saye with Sainct Iohn the Baptist it is méete that Iesus Christe be exalted and magnified â—nd that I be diminished and vnknown â—t is to Iesus Christ to whome we ought â—o send the poore soules desirous to finde â—nowledge and iustice and not to youre confessions institutions catechismes or commentaries For the reste brethren you séemâ— to complayne of the greate diuersitie 〈◊〉 interpretations that many haue pronouÌ„ced vpon the words of the Supper whâ—che partly I can not denie bicause man desirous to make their churche apart do raise their value or estimation of them selues among their audience wyth prâ—tence to celebrate their owne names frâ— whence it procedes that hauyng but onâ— truth and one simple intelligence in thâ— wordes of Christe all suche as digrefâ— from the same to vse some strange an newe order do euery one bryng into thâ— Churche his innouation But I beséech you coÌ„sider whether amongst those that receiue the tenth Artâ—cle of the Confession of Auspurge ther bâ— any diuersitie of interpretatioÌ„ to the enâ— that if you wil haue all the worlde for 〈◊〉 eschuing of the condeÌ„nation of your sentence to folow your confession you firâ— labor to establish an accord amoÌ„gst youâ— selues and then euery one wil deliberatâ— vpon that he hath to doe For you beinâ— deuided amongst your selues of diuers â—pinions we are ignoraÌ„t in the part we â—ught to folow to escape your coÌ„deÌ„natioÌ„ First you know well that Mathias Ylâ—â—ricus whome I thinke to be the author â—f your confession is not of opinion with â—hose that haue composed and presented â—he confession of Auspurge and you and â—e are not ignorant of the conteÌ„tions deâ—ates and dissentions which be euen till â—his day betwene him others Al which I will not here repeate bycause my inâ—ente is not to kindle the coales of dissenâ—ion but rather to quenche them I will â—ot bring to lighte the faultes of others â—ut rather couer hide them albeit it is â—asie for euery man to sée both how thinges haue passed and how they are now vâ—ed and that by Bookes that are printed Touching the breaking and brusing of breade you sée I am sure that in thys â—owne of Antwerpe the Ministers be not of accorde I leaue aparte the truthe of the Question which you call indifferent notwithstanding that the institution 〈◊〉 the Lorde beareth by manifest wordes the breaking of the bread S. Paule caâ—leth that holy Supper the breking of bread whych also all the auncient church do approue And for my part I am of opinioâ— that in the ceremonie of the holye Supper the breaking of breade oughte to bâ— obserued as signifying and assuring tâ— vs that Iesus Christ was offered broken for vs for the reste as when Chrisâ— celebrated the supper whether the bread he had then betwene his haÌ„ds was greaâ— or little I leaue the decision of that question to Monsieur Mathias Yllyricus whâ— saith that Iesus Christe in the Supper brake the breade bycause the cakes werâ— too great and hée had not made prouision of little waffernes as we vse so that necessitye forced hym to breake the breade without hauing intent to teache vs anyâ— thing by the breaking of the bread The Churches of the moste noble Prince elector and Countie Palatine receiue the confession of Aâ—spurge and yet in youre Catechisme you teache that the vnfaithfull and vnworthye doe not eatâ— the bodye of Christe in the Sacrament the which is against your article and coÌ„seâ—â—â—tly against the confession of Auspurge The Diuines of the renoumed prince of Hessâ— haue receyued the confession of Auspurge and yet Andreas Hyperius doctour of the vniuersitie of Marpurgeâ— belonging to the sayde Prince receâ—yued the Confession presented by the Straungers out of the towne of VVesell against which confession Heshussius his companions and yours haue raised many debates to banish from the countrey such as folowed the said confession the same arguing manifestly that you and your companions be not of accorde with the churches of the sayde Prince Ioannes Pimeerus a man learned and no lesse deuoute as you knowe albeit be receyued the confession of Auspurge writ notwithstanding a booke against the said Heshussius refuting the opinions of the Supper and other things the whiche Heshussius nameth himselfe to be of the confession of Auspurge and your adherent and confederate to maintayne this dissention In the yeare 1565. the righte noble Prince elect of Saxon presented to the vniuersitie of VVittemberge the writings of Ireneius and Iames Andreas as vpon meaning to examine theÌ„ touching their opinion of the supper where vnto the vniuersitie aunswered that the saiâ— â—enrius and Andreas vsed in this matter diâ—â—â—s and sundrie orders of speache both now dangerous altogither vnknown to the auncient Church that is to saye that the humanity of Christ was dispersed into euery place â–ª that the humanity of Christe was Creatour of all things that Iames Andreas confounded the communication of languages or properties in the person of Christe and that they shared that the vniuersitie of Tubinga the church of VVitteÌ„bergh were troubled with these innouatioÌ„s of doctrine exhorting them to cease from such disputations with contentment onely to beléeue that the wordes of Christ be true when he sayth this is my body Now my brethren what part I pray you shoulde we follow séeing both the one and the other be of the confession of Auspurge Paule Eberus denyeth expresly that the vnworthy eate the fleshe of Christ who being of the confession of Auspurge doth neither agrée with you nor yet with Brentius who maintaineth that Iudas in the Supper did as well receyue the body of Christ as S. Iohn or S. Peter The eyght article of the confession of Auspurge doth teache that the vnfaythfull are not members of the church and therefore receyue not but the outwarde signes of the Supper So that when you lay that the vnworthie receyue the body of Christ you are there contrary to your own proper confession I pray you what coniunction is there betwéene light and darknesse What acquaintance betwene Iesus Christ and Beliall No let vs rather remember and retayne that whiche the Prophet sayth that God loueth not the
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 caÌ„not any way be called vnworthy Kemmitius in the coÌ„trary maintayneth that the place of S. Paule treating of the vnworthinesse of such as receyue the Supper ought to be â—â—â—erstanded and interpreted by the other place of the Gospell where the Cerâ—â—urioÌ„ saith that he is not worthy that Iâ—sus Christ enter into his house as the aâ—cient doctors haue interpreted it Whicâ— of these shall we beléeue séeing they be 〈◊〉 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 necessarâ—ly Faith without which vse the Sacrament is no SacrameÌ„t 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 〈◊〉 Auspurge sayth that for the difference 〈◊〉 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 brâ—thren 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 â—efore they doe distribute it with obseruation of other ceremonies that are of â—ustome 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 coÌ„fession 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 graÌ„ge 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 â—lements 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 〈◊〉 the Church than to redresse it is of opiâ—nion 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 excoÌ„munications 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 fouÌ„dation 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