that we are of the Ambassadours of the holy Gospell of peace and yet our attemptes and councels are not but of warres murders and effusions of mans bloud Oh most wretched that we are we rayse and lifte vp our handes to praye and call vpon thée which notwithstanding are all sprinkled and goared with the bloud of those whiche thou haddest made liuely by thy wonderfull prouidence Seing that such is our wisdome sprong of oure belâ—â—fe that is to say earthly sensuall and diuellishe accompanied with enute wrath trouble with all workes of peruersitie giue vs Lorde by thy bountie thy wisedome from an highe whiche may be pure peaceable moderate tractable full of mercie and good frutes and far from debates dissentions and all hipocrisie bring to passe lord that the frutes of iustice may be sowen in peace for those whiche vse make peace and by those which be the true pronouÌ„cers and shewers of the same peace bring to passe Lorde that we shewe our selues wise and well aduised not onely in vaine wordes and bable of Religion but let vs bring forth in our conuersation the frutes of the Gospell wherein we beléeue accompanying our faith with workes of humilitie and celestiall wisdome Take pitie on vs O Lorde by thy bountie and mercie for we confesse to haue offended thée greatly and withoute measure and we confesse that the rebukes whiche thou sendest vppon vs are but the iuste rewardes of our merites Thou Lord sufferest that we haue warre dissentions quarelles and debates and that we committe vnnaturall murder one vppon an other and that more for the cause of our particular opinions than in respect of zeale to thy glorie whereof notwithstanding we vaunte our selues thou sendest to vs the messangers and Heraldes of thy wrathe that is to saye infections of the aire contagious diseases pestilence famine shipwracks with other like arguments of thy heauy displeasure towardes vs and yet we harden our hartes thou sufferest that straunge Nations Barbarous and Idolaters do raise them selues against vs for the ouerthrowe of the Churches and Assemblies where thy name ought to be glorified and wée trusting in our owne forces industries and frayle wisdoms will not haue recourse to thée and therefore with good right oh Lorde thou leauest vs to the mercie of the infidelles and sufferest the superstitious to haue victorie ouer vs. Oh Father of mercie bestowe vpoÌ„ vs thy pitifull eyes reforme our hartes and oure affections engraue in vs the only zeale of thy glorie graffe in our mindes the true trée of life whiche is Iesus Christe our Sauiour and Redéemer the fruts of whom do make vs liuely let vs be filled with true fayth liuely hope mutual and brotherly charitie that we exercising in works of true mortification iustice innocencie and holinesse may be in the ende possessors of the eternal life for the obteyning whereof we haue bin chosen predestinate to the prayse of thée oh father of mercy and of thy Christ our only sauiour to whome with thy holy Spirit be glorie prayse for euer Amen A prayer to Iesus Christ for peace and vnitie in the Church by Geffray Fenton O Soueraigne Lorde who beyng the eternall worde and true GOD with God thy father didst take our nature to visite in forme of man the poore children of Adam lost by their infidelitie distruste and peruerse opinion against their Creator And also by thy meane and remedie hast eftesones restablissed the confederation betwene GOD and vs approuing the same most painfully in the mortall martyrdome of thy most innocent body bléeding on the crosse for the expiacion of our sinnes we beseche thée oh Sauiour of the world that euen as thou arte come to consuÌ„mate and confirme our recoÌ„ciliation thou wouldest also reconcile our hartes knitte oure wils and sende thy spirit of truth amongst vs to the ende that we all concurring in one iudgement and opinion may remember that we are called to bée members of one body whereof Lord we acknowledge thée to be the chiefe and supreame head and so detesting inciuill partialities we may be of one opinion agrée in one minde and vse one mutuall and charitable direction touching the matter of oure Religion Thou hast left vnto vs O Lorde the celebration of thy holly Supper as a memortal of oure communion and spirituall vnitie with thée and also to instructe vs in suche lawes of charitie as ought to be of familiar conuersation amongest vs all And yet we such is the nature of our fragilitie and condition of our vnworthinesse as we abuse the excellent benefite of that most high fauour séeing that in place to tye and conioyne our selues with thée we doe more estraunge vs from thée and that by reason of our quarelles and questions of contention In place to consider that we are one bodie one churche and one bread made of sundrie graines we shewe our selues proude and giue sundrie proues of our ambition in séeking to establishe a speciall estimation of our peculiar and priuat opinions in handling very often thy presence in thy holly Supper by subtill disputation we become farre from thy true and liuely presence in contending whether the sinners vnfaithfull may communicate thy body we make our selues sinners and incapable to receyue and enioye thy benefites lastly and in effect oh Lord our zeale is so indiscrete that in stryuing to enterteyne the puritie of the doctrine of fayth we breake the league and lawe of charitie yea in persecuting with rebuke such as we accompt to be heretikes in the doctrine of fayth our malice with want of discretion makes vs séeme transnatured into heretikes of charitie corrupting the meanes of coÌ„munication and brotherly vnitie I beseche thée therfore oh sonne of God let thy gracious pitie fall vppon vs and so open the eyes of our vnderstanding as we may discerne the true frute of thy holy institutioÌ„ and ordinance take from amongest vs all sectes and varieties of opinions and reduce vs at last to the obedience of thy holy and only worde reueale vnto vs thy holy spirite with this priuilege of grace that by hys vertue he may drawe vs all into one corporation and bodye whereof thou O Lord mayest be heade and lette him breath into vs strengthe and power to perseuer in workes of true Iustice innocencie and holynesse duryng oure course in this tragical and miserable pilgrimage and in the ende let we beséeche thee the same holy spirite translate vs into the eternall life purchased to our vses by the sacrifice and oblation of thy most precious death wherin thou raignest now gloriously with the Father and holy Ghoste and there shall remayne infinitely AMEN To my most dearely beloued in our Lorde Iesus Christ the only Redéemer and aduocate of men towards the heauenly Father my brother Ministers and Pastors in the church of Antwerp namyng them selues of the Churche of Auspurge Grace and peace from God and his Sonne IESV CHRIST to the ende that by the bond of
AN EPISTLE or godlie admonition of a learned Minister of the Gospel of our Sauiour CHRIST Sent to the Pastoures of the Flemish Church in Antwerp who name themselues of the Confession of Auspurge exhorting them to concord with the other Ministers of the Gospell Translated out of French by Geffray Fenton Here may the christian Reader lerne to know what is the true participatiō of the body of CHRIST what is the lauful vse of the holy Supper PRINTED AT LONdon by Henry Bynneman ANNO. 1569. CVM PRIVILEGIO To the right worshipfull Iohn Byron Esquier Geffray Fenton wisheth a happy new yeare with a gladsome continuance of many IN obseruing sir this last yere your order condition of doing I founde the custome and course of your vertues nothing inferiour to the cōmon opinion of the same Wherof as I proued peculiarly in my self by many means times but most by a ciuile cōuersation of your companie during the best part of the sommer so I accōpt my selfe no lesse vnworthy of such benefite passed than vnmete eftsoones to vse or participate with the like if such det be not discharged by some thankefull argument of good will compounded with matter of myne own indeuor according to the qualitie of my talēt And albeit I haue at tymes heretofore protested vnto you simply my seruiceable vnfained zeale wherof I hope you doubt not yet me thinkes with the nature of a barren soyle yelding no fruite the same might seeme no lesse vnprofitable vnto you than imperfecte in my selfe if it be not approued with some absolute and vnfayned shewe and that in the publyke eye of the worlde in whiche respect I haue presumed to lay afore you this little Translation a worke neyther improper for the purpose of good doctrine nor impertinent to the profession of a true Christian and for the mater it discouereth a a most perfect Methode or plot to discerne the principall pointes of our Religion with certein speciall places of Scripture toward the ende to induce the church to vnitie and the people to imbrace the league of charitie left vs by Christ as well in the example of himselfe enduryng sundry sortes of villanous reproches as in the president of his Apostles and Prophetes who suffered with greate pacience the barbarous disposition of the enimies to their religion This as I culled out amongst other as a worke resembling your owne vertues so in the often reading it I doute not you shall finde a happie confirmation of iudgement in good things the same as the Apostle sayeth being one chiefe and principall frute of knowledge and therfore moste necessarie that we acquaint our myndes with godly exercises and meditations of Religion praying you lastly to let it receyue youre protection to the ende our countrey and Christian neighboures by youre meane the rather may plentifully participate in the benefite of the same wherin also I accompt my trauaile sufficiently aunswered if this become thankfull to you in sort of an earnest peny or first offer of my good will reseruing notwithstanding to giue a better shewe hereafter as tyme with quiet leysure shall assist me And so God giue you a good new yeare and confirme vs all in his holy feare At my lodging the tenth of Decembre 1569. Your sure frende Geffray Fenton A prayer of the Author for the concorde of doctrine and vnitie in wils in diuine things apperteyning to the aduauncement of the Gospell of CHRIST O Eternall and mercifull Lord who as thou art God of peace loue and concord so dissētions quarels and debates are hatefull vnto thée We sée how with good right thou chastisest oure malice and rebellion ageinst thée by the diuersitie of opinions and strange iudgements raigning at this day amongst men specially in the cause of religion In the beginning Lord thou hast created man to thyne own image and likenesse to the ende that he and his posteritie mighte be one thing with thée hauing one only opinion led according to thy holy worde and manifestation and one wil affected to embrace that which thou deman dest whereupon might folow workes conformable to thy diuine and holy lawe But the serpent enemie of all peace and on the cōtrarie a louer of dissention and discord taught oure first Fathers the lesson of infidelitie distrust presumption and arrogant curiositie Alas our good God and creator that we feele and make dayly experience of miserable effects of that lesson printed by Sathan in our harts for euery one of vs striues to be a god vppon earth euery one pretends to be able by the touche of his owne iudgement to discerne whiche is good or euill what is agreable or inconuenient to thy diuine Maiestie yea euery one thinkes to be the maister that ought to instruct his neighbour Take pitie of vs O Lorde and deface in oure hartes this peruerse lesson full of ambition pride make vs vnderstand in good earnest that thou art hée only to whom belongeth to discerne betwene the good and euill and betwene the truthe and dreames and that it is thou lord who by thy eternall worde Iesus Christe giuest lighte manifestation knowledge of thy secretes to those that feare thée thou art he alone who by thy holy spirit doest direct teach thy disciples which make them of thy schole and worde Withoute thée Lorde wée are lost and confounded without thy truthe wée are liers without thy doctrine we bée falsefiers without thy instruction we bée presumptuous proud Alas wée euen wée miserable creatures to giue oure selues an estimation in the world forsake thy eternall worde whiche is the trée of euerlasting life and go deuouring the frute of knowledge gyuen by Sathan From thence Lorde it comes that our knowledge and wisdome is accompanied with pride and arrogant contention not giuing place one to an other whereby wée shewe that oure wisdome and knowledge is not from aboue for by the same wée faine to searche thy glorie and to blisse and prayse thée as our GOD and Father and in the meane while to mainteyne our opinions wée accurse men fashioned to thyne owne Image and likenesse in suche sorte that out of one only mouth procéedes bothe cursse and blissing a thing whiche might séeme both impossible and incredible if dayly experience did not discouer theyr manifest and absolute effectes For howe is it possible that a fountayne should caste out of one vent or spoute water that is pleasaunt and withall bitter and salte Who can beléeue that a Figge trée can bring forth Olyues or a Vine yeld Figs Truly Lorde such contrarieties are not so contrarie in naturall things as is manifested in things spiritual wherin we deale For how should men beléeue our wordes saying we loue God when by our workes we discouer a certeyne hate ▪ to our neyghbours We saye we search no other thing than the aduauncement of the kingdome of Christ and yet wée afflict and persecute the very members of Christ We crie with open throate
be of the Romish religion or reformed church praying always to the Lorde that he willighten vs in oure ignoraunces whiche wee ought to shew to euery one with all modestie and gentlenesse according too the example of oure maister and Redéemer Iesus who hath not disdained to receyue gently and teache myldely his very Iohn 3. enemies persecutyng him dayly and makyng coniurations to take from hym Luke 7. his life Let vs remember that being euē vpon the crosse pinched with the extreme pangs of death not mynding his owne paines he had remembraunce of his enimies with prayer to his heauenly Father to pardon their offences let vs imitate the Lorde our creator whose mercy and goodnesse are so plentiful that he maketh his sunne shine bothe vpon the good and the euill Let vs not vse regarde that this man hath suche an ignoraunce nor that man will receiue any article of our confession Let vs loue all helpe all embrace al and support the ignorances and infirmities of al. For better were it that we failed in this point if it be a fault at all than to make vs iudges of the conscience of an other and giue out sentence of condemnation ageinst those that agrée not with vs. 90 For ende deare brethren I besech you take in good parte this my epistle or letter mouing no otherwyse than of an affectioned hart towards you wherof the Lorde is my witnesse and I assure it in myne owne conscience and let it not I pray you be an occasion to you to write bookes nor Pamphlets séeing I haue no meaning too enter into armes or warre with the pen neither doth the time serue for it but rather of neede to vs all to apply oure selues to better things and let vs labour to encrease oure knowledge in that which we want to be doctors of the gospel for the acknowledging of our ignoraūce oughte rather to incense vs to a wil to learn than to make our selues inquisitours and censors of the Faythe of others with employing the time to fill bookes and papers with questions altogither impertinent to edification 91 I humbly beséech the soueraine maiestie of our good God heauenly father that it will please him too furnishe youre iudgements and vnderstādings with the knowledge of his holy woord to the ende that by the meane of youre preachings youre audience may learne a true faithe an assured hope in Iesus Chryste and a carefull mortification of the olde Adam and that the same Lorde so renue youre harts enflame your wills in the affection of charitie towards your neibors that from hence forth wée being ioyned with you and you with vs may liue in peace and tranquilitie of body and spirite in the assembly of oure Lorde Iesus soueraigne pastor of our soules who hauing bought vs by the inestimable price of his obedience and bloude moste precious it may also please hym too garde vs ageynst all dissentions make vs liue in the vnitie of himselfe vntill that béeing spoyled of this corruption wée may perfectely reioyce in the coniunction of him and the eternal glorie promised vs by his meane of the which in his own person the rather to make vs inheritors therof he hath alredy takē possession sitting on the right hād of God with all power in Heauen and earth To whome bée all glorie and empire for euer Amen In the towne of Antwerp ij of Ianua 1567. Your affectioned brother in Iesus Christ and humble companion in the work of GOD Anthonie de Corro called Belle Riue To the Churche of Antwerpe THis only deare brethren was intended by this Epistle or Sermon to imparte it by conference with the prechers of the church naming themselues of the confession of Auspurge without meaning to communicate it by publication albeit bycause diuers written copies are comen into the hāds of sundry and seuerall persons I thought it to better purpose to spread abroad and deliuer it in print than to suffer it to be argued in secrete leaste the same mighte moue cause of sinister iudgement ageinst the simple and sincere integritie of my meanyng wherein as the labour was peculiar in my selfe without the enteruiew or counsell of any so if it include any matter to edifie or confirme your cōsciences it may please you to be thankfull to the Lorde as author of al goodnesse And for the errors I beséech you let them be layde wholly vpon me as vpon a man who liuing yet in the peregrination to our heauenly countrey where wée shall haue perfect knowleage may erre and faile in many things For wée know that we are 2. Cor. 5. trauailers and iorneymen in this body we are absente from the Lorde and walke by Faith and not by view For ende I wipe my hands afore God and you all of any intent eyther to redarguate or confute the articles presented by those that call themselues of the Confession of Auspurge but rather to let them sée vpon what small causes they haue formed greate quarels maynteinyng dissention for a thing of small importaunce and forbeare too deale in matters more necessary SEing also good brethren that vppon the impression there remained certeine leaues voyde and vnfurnyshed of matter I thought it not oute of purpose to fyll them wyth certeine places of Holie Scripture persuading the Faythefull to actes of Charitie wyth brotherly vnitie one to an other yea not to forbeare to loue oure proper enemies and suche as pursue vs with persecution a vertue at this day moste importaunt and necessary the rather for that Sathan employeth a wonderfull diligence to sowe séedes of dissention and quarrell with speciall endeuour and strange meanes too corrupt the league of charitie lefte vnto vs by Chryste of suche commendation and all thys vnder a pretence of diuersitie in religion wherein as wée oughte to stand vppon our garde ageinst the subtilties and policies of the Diuel so assuredly God hath not lefte vs eyther lycence or lybertie once to thinke that it is lawfull for vs to hate any man in respect to maynteine our religion séeing wée are expresly enioyned by the wordes of the same to loue suche as despise vs and pray for those that persecute oure bodies and doings But alas wée are slipte into a time so miserable and infected with such corruption and blindnesse that in the maynteyning of the integritie of oure faith we become preiuditiall to the league of charitie with a negligent care of the vertue of the same For my part I allow iustly such diligence as is vsed in the purgation of abuses and errors to the end our holy faith and Religion may the rather be purifyed and remayne without spot albéeit I wishe a precyse obseruation of Christian charitie least in making warre ageynst the Heretikes of oure fayth wée become not heretikes ageynst charitie For which cause and to the ende that euery one be priuie to the bond and obligation which God in this purpose demaundes at our handes I haue heere
coolled oute of the diuine worde certeine speciall Textes importing oure charitable dueties and office vnto oure neighboure desiring you deare brethren to construe in the beste my intente tending simply and altogither to refute those Fables dreames and errours whiche I sée sundry with no smal diligence labor to support and mainteyne in the church of Christ wishing they participated rather with a spirite of humilitie and mildenesse in the correction of the opynions of others than to stryue to become inquisitors of other mens faith and much lesse to enter into sentence of iudgement ageynst suche as refuse their interpretations vntil they be assured by the spirit of God that such opinions are directly ageynst the heauenly word and that we haue witnesse in our conscience that God calleth vs to do it for then he himself wil cloth vs with the affection of his apostle who to gaine and reduce his brethren woulde not sticke almost to abandon his propre health euen so when wée féele suche a zeale moue Rom. 9. in vs euen then also shall we proue in our selues that God will blisse our enterprises Let vs then embrace peace and enterteine mutuall accord séeing that as there is nothyng that leuieth a more sharpe warre within vs than our owne discordes disdaines and partialities so of the contrarie if we marche vnder the ensigne of charitie supporting one an other in our infirmities it shall bée most harde eyther to breake our aray or put vs to flighte For as Salomon Eccl. 4. sayth The accorde of thrée strings is very harde to breake My litle childrē I am yet for a litle time with you you shall search me but as I sayd Iohn 13. to the Iews that whether I go they could not come I say also the same vnto you nowe giuing you this new commaūdement that you loue one an other as I say I haue loued you to the ende also that you loue one an other By this all men shall know that you are my disciples if you loue one an other That is the principall marke of oure christianitie all others that wée maye inuent may be folowed of the hypocrites but this is inimitable bicause it is peculiar only to the regenerate and those that bée renued by the spirite of God Bée you desirous of the moste exellent Cor. 12. 13. giftes and I wil shew you a way yet more excellent If I speke the languages of men and Angels and haue not Charitie I am as the mettall that soundes or Cimball that tynkes And if I haue the gifte of prophecie and knowe all secretes and euery science and if I had suche faith as I might transporte the mountaynes and haue not charitie I am nothyng if I distribute all my goodes to the reléefe of the poore and deliuer my body to be burned and haue not charitie it profiteth me nothyng Charitie is not easily incensed to anger but shée is mylde Charitie is not enuious Charitie is not insolente she swelleth not with anger she dothe not vse hir selfe dishonestly she searcheth not hir profite she is not despytefull she thinkes no euill Shée taketh no pleasure in iniustice but reioyceth in the truthe shée endureth all beléeueth all hopeth for all and suffereth all Charitie neuer falleth And a little after he sayeth These thrée thyngs remaine Fayth Hope and Charitie wherof the greatest is Charitie Those bée the effectes of Christian Charitie whyche is neyther vayne opinyon nor curtesye in outwarde shewe but rather a vertue bryngyng foorth wonderfull frutes Touchyng brotherly Charitie there is 1. Tessa 4. no great néede I write to you therof seing you are taughte of GOD to loue one an other for euen so you do towardes all your brethren whiche bée in Macedonie Brethren we exhorte you to surmounte more and more with diligence to liue peaceably If the vnction of the Spirite of God haue not yet taught you to loue your neighbors let vs feare that our doctrine is not rather learned of men than in the schoole of God He that sayeth he is in the light and hateth his brother is in darknes to this hour 1. Iohn 2. 3. who loueth his brother remayneth in the light and falles not but he that hateth his brother walketh in darkenesse and knoweth not whether he goeth for the darkenesse hath blinded his eyes By this are manifested the children of God and the children of the diuell Who so euer dothe not iustice and loueth not his brother is not of God for this is it you haue heard preached from the beginning that wée loue one an other not as Cain which was called wicked and killed his brother and for what cause did he kil him for that his woorks were wicked and his brothers were iust Brethren marueile not if your brother hate you in that we loue our brethren we know we are transferred from death to life who loueth not his brother dwelleth in death who hateth his brother is a murderer And you know that no murderer hath eternal life remaining with in him by this we know his charitie that he hath giuen his lyfe for vs we ought also to hazard our liues for our brethren And this is a most certeine and ample explication of the marke of oure christianitie which may serue as a touche stone to assure vs of our adoption Hate maketh quarels but charitie couereth Prouerb 10. Vers 12. al grudges This witnesse doth teache vs that the roote of dissentions debates is the default of christian charitie which doth not only couer outward sinnes but also the ignorances of the vnderstanding The furious mā moueth contention but Ibidem 15. Verse 17. 18. the pacient man appaiseth quarell this is a looking glasse wherin wée may behold the troublesome mynds of our tyme who vpon small causes will stirre vp strange quarels and debates Welbéeloued let vs loue one an other 1. Iohn for charitye is of God and who loueth is borne of God and knoweth God and hée that loueth not knoweth not God for God is charitie In this is manifested the charitie of God towards vs that he hath sent his only son intoo the world to the end we may liue by him In this is charitie not that wée haue loued God but bycause he hath loued vs and sent his son to bée the appointment for oure sinnes Welbeloued if God haue so loued vs we ought also to loue one an other Neuer any man hath sene God If we loue one an other God dwelleth in vs and his charitie is accomplished in vs by this we know that we dwell in him he in vs that he hath giuen vs of his holy spirit And a litle after If any say that he loueth God and hateth his brother he is a lyer for if he loue not his brother whome he séeth howe can he loue God whome he séeth not And we haue this commaundement of him that he that loueth God loueth also his brother This text hath no
it therfore in vs any dutie of obseruation of suche Ceremonies hauing regard only to the authoritie of Peter God defend No let Peter remaine still as Peter and Martine as Martine that is to say as a man that may fayle and let the spirite of God be encreased by the organs instruments which he shall stirre vp to manifest the truth of his gospel whether he be Paul or Zwinglius or Oecolampadius or any other of lesse authoritie than they And for oure partes such organs instruments of God let vs receiue honour and haue in singular cōmendation without persuasion or beléef that they be innocēt or that they can not erre or that they bée not ignoraunt of some things Let vs beléeue that from day to day our Lorde wyll stirre vp such lyke organs and instruments to aduance hys glorie and to augment the lyghte of his holy Truth if our owne vnthankfulnesse bee not a barre to suche liberalitie begon by our GOD. 15 Besydes brethren I consider the lamentable tyme wherein those holy men dydde liue as béeing employed rather to purge and clense the fylthynesse of Papistrie than to studie or consyder of the introduction of the pure Truthe they were rather vsed in the resistaunce of the furie of Antechriste and his suppostes to flée from one coast to an other to make Apologies and defences to aunswer the falsehodes that were layde vpon them by dyuers and to dispute wyth the monstrous Moonkes of their Purgatorie and Rogations than that they had leysure and quiet libertie to searche by meditation the truth of the christian doctrine manyfested in the diuine word By which occasion it came to passe that their writings were stuffed with so many opprobrious and spiteful woords vnworthy of the true seruaunts of God and perfect pronouncers of the gospel of peace which notwithstanding as we support such infirmities as hauing regard to so wicked a time So now that God hath sent vs so many beames of his light let vs leaue to liue remaine so blind as in times past 16 My meaning deare brethren in al this discourse hath not bin to other purpose than to declare the smal occasion we haue aswel one as another to make gods or to say more truly idols of our doctors by their occasiōs to entertein vs in parcialities dissentiōs debates vpon the matter of our doctrine to the great slaunder of the poore weake cōsciences notable resistance of the propagation of the church wherin if the Corinthians haue bin rebuked bycause they made Partialities to maintein the renoume of S. Paule the chosen vessell of GOD Apostle of Iesus Chryste Doctoure of the Gentiles and to speake in one woorde a man indued with most singular and excellent giftes howe may God laye it ageynst vs who contende quarel make continual warre and as a man wold say deuoure one an other as Dogges and Cats breaking alwayes the bonde of charitie whiche Iesus Christ hath left of suche estimation 17 When the Lord would marke his disciples and childrē of his father he willed them not to followe the confession of Auspurge nor the Catechisme of Martin or of Iohn but he sayth In this men shal The marke of the christians Iohn 13. know you are my disciples if ye loue one other Alas moste blinde and myserable that wée are whilest wée dispute of the true or false interpretation of the words of the Sacrament of vnitie wée breake the very vnitie it selfe in contendyng whether the wicked infidell and vnworthy receyue as well the body of Chryste in the Supper as the children of GOD wée disfurnishe oure selues of the very Christ and make our selues of the number of them that receyue him not at all in serching whether Christ come in flesh in Spirite or in Sacramente we do depriue our selues of the true communion of Christ for he that hateth his brother Chryste dwelleth not in him in siftyng curiously whether the body of Christ bee giuen to vs in the bread vnder the bread or with the bread we cut oure selues off from the true body of Christe and make vs members of Sathan the father of dissentions quarelles contentions and debates 18 And for my opinion vpon the matter of the holie Supper I will saye in few woordes good brethren what I vnderstande leauing to euery one his libertie to folow that which God shall teache him Wée know right well that the meaning of our redeemer Iesus comming into this worlde was to manyfest to men the good will of his heauenly Father towardes them and how his Diuine maiestie had prouided to remedie the faulte transgression and disobedience of the first Doctrin of the holy Supper of Christ Adam by the innocencie moste pure iustice and obedience satisfactorie of the seconde and heauenly Adam And that men mighte be deliuered of the ire and iudgement of God putting themselues vnder the wyngs and couerture of thys Souerayne and eternall Sacrificatour And The summe of the doctrine of Chryst for as muche as the Diuine woorde doth shewe vnto vs the malediction of men and transgression ageynste the wyll of GOD by woordes taken of our corporall nouriture saying that as man hath eaten the frute of a tree defended hym by his Creatoure and that by meane of the same eatyng he hath made hymselfe enimie of the Lorde In lyke maner Iesus Christe oure Redéemer declareth to vs by similitude of eating and drinkyng the Reconciliation towardes GOD that his obedience hath brought vs as if he woulde cléerely say that Man hauing eaten of a forbidden Fruite hathe purchased malediction where as in eatyng nowe of a fruite giuen him by the hande of GOD bée hath woonne benediction The fruite and Trée of life whiche wee oughte to eate is euen very hée whiche Chryst is the Frute of the Tree of life bryngeth vs suche happie newes who wyth hys vertue and power iudicible is so tyed and ioyned wyth vs by the meane of Faithe and bonde of his holy Spirite that he entertaineth our soules in spirituall and heauenly lyfe euen as the bread and wyne nourisheth our bodies in corporall lyfe 20 Vsyng this similitude the Lorde sayeth in the sixth of Saint Iohn that he hym selfe is the breade of lyfe and gyuing lyfe which is descended from Heauen and that who eateth of this breade shall liue eternally That is to say hee shall escape the Cursse gotten by eatyng of the Fruite defended Hée sayeth also that hys flesh is the true meate and hys bloud the true drinke And hée that eateth his fleshe and drynketh his bloud dwelleth in Chryste and Chryste in hym who is oure seconde and Heauenly The trew vnderstanding of the words of Chryst Iohn 6. Adam within whose bodie it is necessarie wée bée incorporated or that hée incorporate hym selfe in vs to the ende that wée maye be able to appeare before GOD couered with the mantell of his moste innocente fleshe full of all Iustice 21 And bycause our
let vs rather remembre and reteyne that which the Prophet sayeth that God loueth not the wicked nor their wickednesse neither shall the vngodly dwell with him 67 Phillip Melancthon author of the confession of Auspurge in the apologie of the same confession doth teach that the participation of the body of Chryst is receiued of the faithfull by the meditation of his benefits then to receiue Chryst it is not nedefull too gnawe hym or breake him with our téeth Besides the wicked which haue no meditation nor godly recordation of the benefites of Chryste although they chaw the bread yet can they not receiue Chryste by the saying of the same Author to whome your doctrine is contrarie in this poynt 68 Martine Luther hath bin estemed a good interpreter vnderstander of the cōfession of Auspurge and yet he saith that the very iuyce and mary of the holy Supper is to receiue an assuraunce of the remission of oure sinnes by the sacrifice of Chryst Those then that say that the vnfaithfull and vnworthy receiue the bodye of Chryst which is the iuyce and marow of the sacrament be contrary to the said doctor and by consequent to the confession of Auspurge the which you do in your Article 69 The Duke of Wittenburgh wylleth and meaneth that his cōfession agrée with that of Auspurge and yet the article of the Supper in his confession is interpreted by the words of Ezechiell saying this Quarey or tyle is the towne of Ezech. 4. Ierusalem c. That is to say doth signifie or meane the town of Ierusalem c. Who then will not receiue this place in the interpretation of the Supper disagréeth with the confession of the said prince and by consequent with that of Auspurge amongst whom is Kemnitius who reiects wholly this place in the matter of the sacraments 70 Touching this woord vnworthy and who ought to be called so you be not of accorde for Heshussius your companion with large arguments goeth aboute to proue that the faithful cānot any way be called vnworthy Kemnitius in the cōtrary mainteineth that the place of S. Paule treating of the vnworthynesse of suche as receiue the Supper ought to be vnderstanded and interpreted by the other place of the Gospell where the Centuriō saith that he is not worthy that Iesus Chryst enter intoo his house as the aūcient doctors haue interpreted it Which of these shall we beléeue séeing they bée of contrary opinyon and yet bothe the one and other folowers of the cōfession of Auspurge 71 The .xiij. Article of the confession of Auspurge teacheth that the lauful vse of the Sacrament demaundeth necessaryly Fayth without whiche vse the Sacrament is no Sacramēt Those then which haue not faythe in the administration of your Supper haue not also neither sacrament nor body of Christ and therfore the Communion that the vnworthy doe make resistes your owne confession 72 The .xxj. article of the confession of Auspurge sayth that for the difference of ceremonies traditions of men a man oughte not to accuse the other churches and much lesse condemne them of error nor call them aduersaries who are of a contrary opinion And yet you my brethren call the other Ministers of thys churche aduersaries enimies and people cut off from your companie bicause they do not blysse at the aulter the bread afore they do distribute it with obseruation of other ceremonies that are of custome in your Supper 73 Touching this word with when you say the bodye of Chryste is receiued with the breade you are not of accorde for certeine of your confession affirm that Christ is enclosed within the bread others vppon the bread others as the fire within the hoat water others as the fire with in the burning iron others as the grange or house within the letters or wordes of contract in effect who woulde recite all the similituds and interpretations which they of the confession of Auspurge haue made vpon the wordes of the supper and all to maynteine the doctrine of the presence of Chryst linked with the exterior elements should finde the discourse long and the matter of small purpose In the ende Iohn Alasco superintendent of the Church of London being in the Church of Franckefort and seing such dissentions tending rather too dissolue the vnitie of the Churche than to redresse it is of opinion that that woorde of the confession of Auspurge where Chryste is receiued with the bread signifieth that when the faythefull eate the breade in the Supper with their corporall mouth their spirite with the mouth of Faith receiues Iesus Chryste whiche is on the ryghte hande of GOD. And suche interpretation of this woorde with was receiued of the Senate of the towne of Franckefort as a declaration agréeing with the confession of Auspurge whereby the poore straungers whiche are withdrawne thither lyued in peace and quyet vntill by reason of other quarels this Question was eftsoones renued by whyche meane they became in effecte the cause of the dissipation of so flourishing a Church There bée also amongest you that saye that the bodie of Chryste is presente in the Supper as Iesus crucified was present to the eyes of the Galathians and as the daye of Chryste was present too Abraham and yet are they receiued intoo the companye of those whiche maynteyne the Confession of Auspurge And bycause Heshusius being at the vniuersitie of Hidelbergh made himself enimie to this interpretation troubled the church with debates and questions it is sayd he was banished from the sayd vniuersitie like as diuers haue already put in writing many things belongyng to this dissention and others which we haue mentioned 74 Beholde brethren one chiefe occasion muche hindring many men to embrace the true religion and to bring thē selues into youre assemblie as seing amongest you so great diuersitie of opinions And for youre partes touching the matter of the Sacramentes you pursue them so eigerly so sharply and with such animositie and stomacke that the very blynde themselues discerne in you more desire to obteine victorie than zeale of God to instruct youre ignorant brother For when we haue a direct wil towards our neyghboure with a liuely touche of compassion of his ignorance and haue a christian desire to manyfest vnto him the truth we do not procéede by iniuries excomunications nor condemnations the same being in déede the very effectes and motions of a contentious and arrogant spirite with a minde full of felonie But of the contrary we vse swéete and softe woordes of inducemēt with persuasions of modestie as knowing assuredly that man is a kynde of creature so fierce of stomacke as hée is not to be qualified otherwise than by gentle admonishment and specially in the case and question of his religion which hauing hir true foundation in the bottom of his hart it is impossible to plant persuasions of Religion afore we haue ouercome and gained that place with gentle allurements and then with frute to plant there the