they which be enimies and impugne this doctrine and for that wée mayntayne the same do persecute vs with fire and fagot haue either had small sense of Iustification or else are some newe founde people descended into the Earthe I wotte nere whence For if they haue not had some sensible perseueraunce and féeling of the principles of Christian religion in themselues by experience I councell them for a time to be quiet and refraine to speake and aduise them rather to praye vnto almightie God that hée woulde instructâ— them by his holy spirite in suche thinges as they are ignorant of and yet will bée prating rashely and babling either after their owne conceite and imagination or as they haue heard other men talke will moste impudently affirme the same but if they will deriue their pedigrée from God lette them permitte vs to be as we are men contenting our selues with such knowledge as is conuenient for vs For we do willingly confesse that we are the children of Adam by nature disobedient vnto the will of God senselesse in oure owne corrupte nature so peruerse and obstinate that vnneth we wil be brought to repentaunce so hardned in harte that wée can not be broken with the sense of sinne finally of suche pride and arrogancie that wée can scarcely bée drawen to confesse our sinnes to be shorte enimies to our own saluation vnlesse God of hys fatherly fauour and grace vouchsafe to correcte and amende the malice of oure froward nature and to enable and make vs apte to doe suche workes Why doe they then enuie vs thys humilitie and lowlinesse of harte in that we thinke we â—oe greatly honoure our God when wée referre all thinges to hys gratious goodnesse and mercie But if they thinke thys â—ure humilitie be excéeding and more â—han néedefull is this so horrible an offence that we shoulde therefore be thoughte worthie of all punishments and tormentes that can be deuised be ac ompted infamous banished imprisoned hanged and burned Surely this their fierce and barbarous crueltie may be a sufficieÌ„t declaration vnto your maiestie that this is no godly zeale in the Papists as they call it but rather an excéeding choler heate of stomak boiling in their enuious malicious breasts The other benefit of our iustificatioÌ„ is our coÌ„iunctioÌ„ with Christ for it is not inough for a man to be onely absolued of his sinne but it is also requisite and necessarye that hée bée marueilously renuee shew a new obedieÌ„ce the which nothing can worke in theÌ„ saue only the power of god through our L. sauiour Iesus Christe this is the secoÌ„d effect of faith which the holy ghost hath poured into our harts by the which a man being made frée from the feare of all enimies danger of damnation doth wholy possesse Iesus Christ the very sonne of God and man to the intent hée might liue in hym not in walking after the fleshe but in holinesse of spirit and that he should thenceforth work righteousnesse in the sight of God of his son Christe through whose bloude shedde and sacrifice offred hée is purged and clensed from all hys offences and filthinesse Last of all that to declare himselfe bothe mindefull and also thankfull for so greate mercifulnesse and louing kindnesse shewed towardes him he shoulde on the other side retourne loue backe againe towardes God and be zealous in seruing and honouring him The whiche doctrine the Apostle doth plainely sette forthe in hys epistle to the Romaines in these words Ther remaineth now no condemnation saith he vnto suche as be engrafted into Christe Iesu that is to say those that walke not after the fleshe but after the spirite for the liuely lawe of the spirite whyche is in Christe hath loosed me from the bondage of sinne and death For that whiche was impossible to the lawe through the infirmitie of the fleshe God by sending hys owne sonne into fleshe of likenesse and similitude vnto our sinful fleshe hath after a sort destroied sinne by sinne in the same fleshe that the iustice of the lawe might be accomplished in vs whiche walke not after the fleshe but after the spirite for those that be addicted vnto the flesh haue their mindes bent vppon fleshly desires but they that be renued in spirite doe followe the motion and direction of the spirite and the desire of the fleshe is death and destruction contrariwise the desyre of the spirite is peace ioye and life euerlasting For the desire or affection of the fleshe is againste God neyther is it nor can not bée obedient vnto the lawe of god Therefore suche as are giuen to the flesh can not please God howbeit you walke not in the fleshe but in the spirite if so be the spirite of God be within you And who so hath not the spirit of Christ is none of his but if Christe be within you then is the body dead as concerning sinne but the spirite aliue or rather life it self for righteousnesse sake Wherfore if the spirite of hym that raysed Christs from deathe abide in you the same also will restore you and your mortall bodies vnto life bicause of the spirite that dwelleth in you wherefore brethren wée are nowe no more subiecte vnto the fleshe to liue after the luste thereof For if ye liue after the desires and concupiscentes of the fleshe yée shall dye the deathe but if contrariwise by the power of the spirite you conquer and subdue the lusts therof you shall liue in most perfect felicitie for al whosoeuer is directed by the spirit of god are numbred among the sonnes of God. Here dothe Paule moste notably and largely declare the seconde parte of oure Iustification and the end also of our coniunction with Christ Iesus namely that we shoulde leade our life not after the motion of the fleshe and the voluptuousnesse thereof but according to the direction of the holy spirite the which moste profitable and comfortable coniunction felowship with him if we had and did enioye we would not fall to such vayn and néedelesse questions as we do For what profite is in the subtil questions and difputations whether the righteousnes of a Christian man be a substance or an accident a qualitie inherent or only in vs by imputation whether the iustification of the wicked and vngodly be only the forgiuenesse of the sin or no whether infusion of grace be requisit in the remission of the fault or whether the motion of fréewill be not also requisite thervnto whether the wicked be iustified in an instant or in processe of time whether iustification of grace do go before in order of nature such like quiddities and subtil niceties except wée haue the vertue efficacie of Christ Iesus imprinted in our harts which we trust is in the harts of the faithful beleuers as Paule prayed for the coÌ„gregatioÌ„ of Ephesus who loueth his churche dearly as the same apostle saith in another place and
of the same otherwise to what vse w◠serue vs our subtill interpretations an◠particular declarations which we brin◠forth In the ende the worlde is not s◠blynd but they can and will vnderstan◠and finde that we are rather ledde by 〈◊〉 spirite of stomacke than of the true zeal◠of Gods glory in the end euery one wil◠sée that those preachers searche no othe◠thing than to maintaine themselues i◠the friendship of the worlde But nowe to returne to the confirmation of the interpretation that wé◠haue giuen to this place of the holy supper let vs consider that if in all thing◠that Christ our Lorde hath propounde◠to manifest the necessitie that we hau◠to be in him be in vs we should searc◠a presence corporall and fleshly it shoul◠be as who say neuer to come to ende 〈◊〉 for in the olde Testament Christe hat◠bin propoūded to vs in diuers creatures as a lambe Manna Water Stone Table meate bread feasts other things as may be séene by such as reade the holye Scripture He himselfe in his preachings doth cal him a way a doore bread of children a vyne with other like thinges Now if in place where Christ said I am the doore who entreth not by mée shal not be saued he had said this I am he shewing with his finger a doore shall we say for al that the Christ hath transformed or transubstantiate himself into the matter of a doore if our redemer in place where he saide I am the vine you are the brāches had said this am I shewing the vine and that are you handling the branches could we say for all that that Iesus Christ would cōmunicate his substance into a grape that the Apostles should be transnatured into braunches sure who were of such opiniō discouered sufficiently his ignorance infirmitie Notwithstanding you others my brethren make your principal piller vppon such maner of speakings and all to make the poore ignorant people beléeue that Christe hath made promise to giue himselfe with the bread bicause that hauing taken bread and breaking it he said this is my body which wordes simplye vnderstanded are as much as to say my body which is broken offered deliuered and sacrificed for you is bread or like to this breade which you breake eate and digest for the nouriture of your body In like sort I being the heuenly bread shal be broken for you to the ende you maye haue spirituall and eternall life therefore doe and celebrate this that is to say this breaking and receyte of bread in remembrance of me To make conclusion of this matter I vnderstande that our redéemer Iesus is the fruite of lyfe who hauing put himself on the trée of the Crosse hath defaced the sinne and transgression which the fruite of the trée forbidden brought to vs And euen as Adam hauing eaten of suche a fruite did make himself enimie of God in contrarie manner when we participate with Iesus Christ crucified we are receiued into the good fauour and loue of oure heauenlye Father and that by the onely bountie merite and intercession of the self hée who on the trée of the crosse did constitute himselfe the fruite of lyfe for vs being assured that the participation of that precious Fruite is not done either by water wyne breade or any other creature whatsoeuer but by the vnspeakeable worke and operation of the holye spirite who hauing called the chosen and predestinate of God dothe teach them their sinnes and abhominable transgressions by meane of the presentation of the holy Lawe he sheweth vnto them their damnation and sentence of eternall death the whiche they féele so in their heartes that by experience they may well assure themselues that the ire and wrathe of God hath bene so manifested to them that they haue swallowed pangs of death and haue séene before their eyes the throte of hel confound and deuour them there they finde the fruite of the trée of knowledge of good and euil they sorowe and wéepe with a penaunce most bitter the miserable bankets or repastes whiche they haue taken of such a meate and fruite not only in the person of their father Adam but also with their proper mouth After that by such meanes the holye spirit hath abased the arogancie of man his pryde and presumption and shewed him by experience the definitiue sentēce arest irreuocable of the eternal against sinners he beginneth to comfort giue him good hope shewing him as a far off the Trée of life and the viuifying fruite hanging vpon it the which by little and little degrée and degrée fayth and fayth and vertue and vertue makes him eate swallow and digest the heauenly breade Iesus Christ yea with such experience féeling that no meat in the world of how great nouriture soeuer it be is so sēsible in the bodye as the fruite of life Iesus Christ is in the soules of the faythfull with such manifestation by good workes outwardly that others may sée knowe with what meate they be fed For when wée eate of euerye other meate the bodie of him that eateth proueth only the presence of the meate But in suche as eate Christ the true fruite of the trée of life is discerned such an example in their persons such ioy and paciēce in afflictions such care to mortify the old Adam such a renunciation of the things of the world with affection to the life eternal that their neighbours and frends accompanying them maye sée that they eate other meate than the deuourers of ceremonies doe When they haue truely essentiallye and really participated of the bodye and bloude of Christ by fayth as is sayde of Iesus Christ all entier true God and true man they assure themselues of such a coniunction with him that they haue no néede to go to searche him eyther in the armorie of Priestes or betwene the hands of mē to receiue him eyther with the breade or with the water as being fully assured that Iesus Christ dwelleth in them and that they be fleshe of his flesh and bones of his bones And yet for all this they forbeare not to approche the holy table of the Lorde to celebrate the holye supper with their brethren and children of the same heauenly father Neyther go they thither to receyue Christe of newe in breade or in wyne neither his fauour or merite but their firste cause of going thither is to certifie to all the Church that they are of the number of those that receyue Iesus Christ for their onely redéemer and sauiour for their eternall sacrificator their Captaine their King Lord Soueraigne Prophet and Doctor to teach them in all truth Secondly they take the holye supper as a gage and assurance of the good will of the heauenly father towards them the same being so constant and firme that it will neuer chaunge For euen as GOD hath promised by othe that the sacrificator shall be eternall
in the whole worlde that woulde thinke it an indifferent matter to commaunde his subiects to obserue kéepe his lawes and ordinances whiche neyther his officers wil suffer them to reade nor to haue in theyr custodie For if that were so then shoulde eyther the Prince be suspected to go aboute to intrappe his people within the daunger of lawe or the Rulers vnder him thought not only not obedient subiects but rebelles against theyr Princes will considering that it is a very harde and a difficulte matter to kéepe lawes except a man be skilfull and conuersant in them and by meanes thereof vnderstande them perfectly What thought I with my selfe Mahomet was neuer so cruell against his secte and followers For he left his Alcorane in wryting as a compeÌ„dious and brief Abstract of his sect and heresie to the end that euery one both old and yong learned and vnlearned Lay maÌ„ or Clergie man might learne in theyr owne naturall language to know and to follow the doctrine religion of him whome they had chosen for their Captaine and supreme head How much more requisite were it then that the most rightuous lawe and most sacred worde of our God should be redde and in perpetuall meditation with them that professe themselues to be schollers of his schoole and members of his Church To be shorte as I was in this cogitation I became fully persuaded in coÌ„science that the Pope and his Cardinals the Inquisitoures and their adherents and all the other their complices and confederates in the like tiranny were the professed enimies of Gods kingdome and his glory sworne traytours against the Maiestie of Christe and the very meanes and instrumeÌ„ts of Satan wherby he inueigled many miserable soules spoyling them of the foode sustenaunce of their spirituall life which consisteth in the worde of God and compelling the poore flocke of Christ to begge the crummes of that heauenly bread at the hands of Monkes Friers who tempering the same with their pharisaicall leuen made it bothe foystie and vnsauery foode and yet not withstaÌ„ding made their marchandise thereof and solde it to the people at a very high pryce And here began I to conceyue a great griefe in my conscience and to féele as it were a corosiue at my hart beholding the coÌ„mon people and the foolish superstitious womeÌ„ runne by flockes here and there vp and downe to get them ghostly Fathers that might comfort and heale their wounded and guilty consciences I considered further that these tyraunts had forcibly entred and intermedled within other mens iurisdictions and liberties taking vpon them the interpretatioÌ„ of holy scriptures and yet in such sorte that they neuer opened their mouthes to preach the worde to the coÌ„mon people but at their owne pleasures and their beste leasure at certayne times in the yéere as most commonly in Lent Aduent Sondayes and a few other festiuall dayes But O good Lorde what kinde of Scripture is it they preach such as they make their markettes of and sell for money prophaned with all kinde of Idolatrie and superstitioÌ„ corrupted with the idle deuises and coÌ„stitutions of mans brayne seruing onely for the aduauncement and coÌ„moditie of the Pope and his champions without bringyng any quietnesse to afflicted conscieÌ„ces or any perfect knowledge and instruction in the misteries of Christian religion for all there sermons and actioÌ„s respect no other end And nowe I leaue it to the consideration of your Maiestie moste mighty Prince to weighe and consider what kinde of knowledge of God this people can haue ingrauen in their hartes that haue suche Pastors and Schoolers to teache them For myne owne parte I muste néedes confesse that the same God that by his holy Spirite hath wrought this alteration in me hath bene defaced by them and spoyled of his greatest and moste meruelous workes Mercie Iustice For these lying Doctors and teachers made him a cruell and seuere God against such as coulde not make satisfaction for their sinnes with money And if their doctrine be true which teach vs that those meÌ„ are more acceptable in the sight of God that make sumptuous magnificiall foundations of Abbeys and Monasteries that make large and ample donations for the maintenaunce of the same that buylde Chappels and Aultars in Churches that finde lights and giue siluer lamps that giue money to the maintenaunce of the Quyer that found perpetuall chaunteries and Diriges that giue fayre and rich suites of Copes woe is me therefore what shall become of poore labourers handycraftes men of the poore ploughman and others that get theyr liuing hardely by sweate of their browes that neither haue any money to bestow to suche vses nor scarcely sufficient to buy bread for their family with what face or couÌ„tenauÌ„ce dare they presume to apeare in presence before such a goldeÌ„ God and â—ne so desirous of presentes hauing noâ—hing to present him withall Surely the mercy that suche a God will shewe shall â—xtend but to a fewe Againe me thought â—hat that God of whome those Doctours did preach vnto vs was not perfectly iust and rightuous that woulde pardon the transgressions against his holy will and commaundement for gold or siluer or other presents whatsoeuer coÌ„sidering that it is a great shame for a man of any credite or honestie to bée brybed with rewards and to pardon a trespasse for money For what can be more vile or deserue greater reproche than that a man should make the traÌ„sgressing of the law but a money matter And yet the God of the Papists according to their doctrine as though he were not coÌ„tented and satisfied with the euerlasting sacrifice and obedience of his sonne Christ selleth his grace and fauour for money is content to pardon the greatest and moste horrible offences that can be to him that giueth most money and in respect of masses oblations pilgrimages and suche like bablâ—â— content to be recoÌ„ciled vnto vs and to bâ— at a perfect vnitie and attonement wiâ—â— vs Wherevpon I gathered and concluded that the conscience of man shoulde 〈◊〉 the sight of such a God be in a perpetual and continual feare and terrour alwaies restlesse hopelesse of finding any place oâ— stay in the mercies of god But if any bâ— the direction of Gods holy spirite had any assuraunce and certen affiaunce in suche goodnesse and mercies of God hée was straight-way called arrogant and presumptious heretike that durst presume to put such a confidence in God who was so wayward and dauÌ„gerous to please that the moste precious presentes that can be wil scarce coÌ„tent him The which things I perceyued to tende wholy to this ende and purpose to kéepe them in continuall awe and dispayre and by this meanes to compell menne to runne with quaking and tremblyng consciences to theyr confession as to a moste safe and holy sanctuarie And to kéepe them in this perplexitie they did abuse many places of Scripture framed alwayes to their own â—yne and
speake oâ— Christe Whether thys propositioâ— bée true Christe was from the béeginnyng whether it bée more aptelyâ— sayde that hée is compounded oâ— bothe natures or consysteth or is commixte or knitte togyther and combined or as it were gellied or moulâ—ed or coupled and conioyned Howe muche better were it to omit these motiâ—ns and vaine questions and to content â—ur selues with that which the Apostles â—aue taught vs whiche affirme vnto vs 〈◊〉 plaine termes that Christe accordyng â—o the fleshe was made or begotten of the â—éed of Dauid and is the true son of God â—lmighty according to the spirite and so â—y thys meanes contenting our selues with this simplicitie of speach should enâ—euour our selues to expresse Christ him â—elfe that is to say practise moste perfect â—olynesse and innocency in our liues and â—onuersation Besides this in how darke â—nd doubtfull termes do these blind Scoâ—istes dispute and reason of the foure inâ—tants of nature as also where they goe â—boute to proue that this worde person â—oth not signifie relatione Origenis neyther â—he common relation c. Many more examples of like impious and wicked disâ—utations procéeding from the idle curioâ—itie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in râ—spect of the person of Christe but also 〈◊〉 vttered with suche termes as the common people can in no wise vnderstande for our mother tongue will not ministeâ— words to vtter so fond and nice conceâ—â— withall I haue thought good to retournâ— to matters more euident leauing theâ— and other such like toys as the religioâ— is full fraught For to what purpose is 〈◊〉 vainely to spende the tyme aboute disputing of Gods greatenesse and howe infinite he is of soch motions and mere imaginations as these be or of the relation and foundacions of the Trinitie and thâ— vnspeakeable beginning of the worde whether it tooke being at an instant oâ— by processe of tyme by waye of procéeding or generation These and such other like what vse I beséeche you can theâ— haue either to the building or beautifying of the Church of God notwithstanding sée the mischiefe how this their philosophie preuaileth and those ioyly diuines thinke vs altogither vnlearned bicause we hold our selues contented onlâ— with the pure and perfect word reiecting â—homas Aquinas with his curious questiâ—ns Scotus with his subtil and sophistical â—rgumentes Durandus with his follies â—nd diuers others of that sorte with their â—oste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost senseâ—esse in so much that he neither was touâ—hed with his own misery and calamity â—or of himselfe vnderstoode what should become of him except their mindes were cherished and comforted with the hope of his promisses besides to the ende that hée might chose vnto himselfe a people as it were specially and peculiarly apart from the rest After he had deliuered the Israelits out of the captiuitie and bondage of Pharao he made a lawe which he established and published in mount Sinay The force wherof was to awake such as slept securely in synne to accuse and reproue them to proue whole mankinde guiltye before the throne and Maiestye of God that thereby they mighte learne to séeke righteousnesse and innocencye whereof they were altogither destitute at the onely mercies of God when euery one should acknowlege in his own coÌ„science know by his own experieÌ„ce the naturall corruption deprauation of his minde by the iudgement and manifestation of the lawe Secondarily to the end that the faithfull and chosen of God shold be taught by the law as by a most excellent and learned schoolemaister what exercises and dueties God requireth at the handes of hys children bycause no man shoulde deuise of his owne fantasie and imagination any newe seruice of God other than was by the law of God prescribed and appointed The summe and effecte of whiche doctrine albeit the holy Apostle hath plainly and sufficientlye declared in hys Epistles yet haue these vnlerned doctours broughte in méere Iudaisme and Paganisme into Christian religion For they teache vs that the lawe was giuen vs onely to this intent that we shoulde â—alke in good workes by the which men night not only be acceptable in the sight â—f God but iustified also before him And herevpon they take occasion to â—aunder vs as though we should affirme â—ood workes to be néedelesse and shoulde withdrawe men from the studye and exâ—rcise of vertue and lette them loose to all â—icenciousnesse Whereas we studye all we can and vse all our endeuour to shew â—he people that suche as bée regenerate oughte duely to beée conuersaunte in good workes and in godly exercises bothe to tame the lustes and concupiscences of their myndes and to engender a mutuall loue and charitie among men as also confirme and establish euery particular mans conscience in the perswasion of his election and to retaine Gods spirite the better in their mindes by whose good motion and direction their willes mighte the rather bée alwayes pliable and conformable to doe all good and godlye exercises of true godlynesse and vertue And yet wée flattely denye that these works be the cause of our iustification but rather the effectes the fignes and tokens of true faith settled in our heartes euen as by good fruites it appeareth thaâ— the trées bée good where they doe procéede Of the Ceremonies and Sacrifices of the olde Testament MOreouer whereas the corrupte and peruerse nature of man was suche that of hymselfe hée coulde not putte hys whole affiaunce and truste in God thinking it a matter of very great difficultie almoste of impossibilitie to bée delyuered from the bondage and slauerye of Sathan the tiranny of sinne and the yoke of the lawe whiche required a paye aboue his power to wit puritie sinceritie and holinesse bothe of mynde and bodye the Lorde did institute Ceremonies and sacrifices and burnt offerings by the whiche men shoulde be admonished and putte in mind that he standeth in néed of some mediatour and redemer by whose means he might bée loosed out of all the bondes and snares wherein he was entangled â—taine true and perfect libertie And to â—e intent that he might be led as it were â—y the hand to the knowlege of his Mesâ—as and Sauiour he set before his eyes â—sible ceremonies wherein as in a Taâ—le wée mighte beholde the person the â—ffice and the moste singuler and superâ—â—cellent effects of the said Sauiour and â—edemer Christ Iesus to wit the sacriâ—ice and order of sacrifying the Sanctuâ—ry the propiciation the vaile the table â—he shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togiâ—her and no doubte ye shall well perceiue â—t to be true that Augustine complayned of in his time that they are growen to so great a multitude and swarme that they are not onely equall in
that it is necessarye to saluation and that we must not onconfesse the sinnes themselues but all 〈◊〉 particular circumstaÌ„ces of the same â—d speciallye those whiche be said to agâ—auate the synne whiche bée in number â—téene and is to be séene in the writings 〈◊〉 these archdoctors and maisters of this â—eir superstitious facultie And this auricular coÌ„fession say they â—th very greate and manifolde effectes deliuereth vs from eternall death and â—mnation it healeth and salueth the â—oundes of our soule it causeth the preâ—nce and assistance of Gods holy spirite â—ithin vs it openeth vs the gates of paâ—dise it couereth and shadoweth oure â—â—nes it obtaineth the mercy and fauor 〈◊〉 God it maketh the hearte merry and â—yfull it procureth vs many friends and â—â—tercessors to God Almightie it purifiâ—th our conscieÌ„ce it dissolueth the league â—nd amitie we were entred into with the â—euill forasmuch as the sinne conspired betwixt the deuill and man is discouered and reueled it reconcileth god vnto maÌ„ it is the way that leadeth vnto saluation 〈◊〉 taketh away sin satisfieth for the same in that a man abideth the shame in reuealing the same vnto a prieste last of all it preserueth a man from falling into sinne againe euen as to vse their owne similitude and comparison when the râ—â—ten tooth is drawen the reste that remaineth continueth more faste and sure O foolish fantasies O deuillish inueÌ„tions O most detestable doctrine deuised to entaÌ„gle and to destroye séely ignorant soules For if it were true that they professe what néede haue wée I beséech you of thâ— fauour and grace of God what néede wâ— to flye so fast to Christe as to oure chiâ—â— anker and staye whereto shall the holâ— ghost seruâ— what force shall he haue 〈◊〉 what shall be his office if one shrift wiâ—â— serue vs in stéede of all and bring thâ— moste wicked and desperate person thaâ— is into the state of grace and the inherâ—ting of the kingdome of heauen Whaâ— is to blaspheme God what is to abuâ—â— â—â—e worlde what is to confound heauen â—nd hell togither if this be not And yet â—e blynde worlde more blinde than a â—ock doth condemne those that reueale â—ese abuses and deceiuable leasings â—â—rseth them to the very death to endure â—l punishments and the moste horrible â—orments that can be deuised They tell 〈◊〉 we muste confesse at the least once by â—ere vpon paine of excommunication to Priest that hath two kays in his hand he one the kay of knowledge to discerne â—etwixte good and euill the other the poâ—er and aucthoritie to bind and to loose The misterie of this confession is that â—he Prieste representeth the presence of God whych inwardly doeth couer those â—nnes whyche the penitent reuealeth to â—he Prieste by mouth the whiche neither â—he priest dare presume by any means to â—eclare nor caÌ„not onlesse he haue learned â—heÌ„ of some other They make a differeÌ„ce â—ikewise betwixt sins the absolution of â—ins For some only the pope caÌ„ remit some â—her be that the archbishops may some that the â—ishops their suffragaÌ„s as they call theÌ„ some the Curates Parish priests mâ—ther are the foure orders of the Frierâ— Mendicantes behind with their part For they haue likewise a certain bull and dispensation which some call the great seâ— or mother of all Indulgences and Pardons by the whiche they haue a large Charter and commission to remitte alâ— sinnes both past and to come if a maâ— woulde giue credite to that they professâ— and vndertake And nowe youre grace maye sée moste mightye Prince howe manye wayes mens eyes bée blinded tâ— make them continue in theyr superstition still Albeit the true and sincere vse of confession if it were among vs wâ—â— no doubt tourne vs to muche good but Sathan hath bereft vs therof and left â—â—stéede of it a moste dangerous and pâ—â—stiferous abuse of the same Of the christian Confession THe greate abuse of Confession being declared it foloweth now consequently to treat of the true vse of the same foâ— asmuch as repentaunce is the first stepâ— degrée to the atteyning of Christes righteousnesse Let vs therfore now consider â—me sorts of christen confession that the â—orld may sée how causelesse we are acâ—used of our aduersaries for misdemeaâ—our in the point of confession And to procéede herein orderly fyrste â—e declare teache vnto the people that â—he law of verie right exacteth of vs perâ—ect righteousnesse holines of life which â—erfection the weakenesse infirmitie of mans frailtie without the grace helpe of god is in no wise able to perfourme The which being opened made manifest vnto vs by the spirite of God driueth vs into a doubt whiche way we might beste turne vs for neither can we deceiue God by our false glosing and lyes neither hide our offences sinnes from him being the searcher of the heart reins from whose eies no darknes nor couert can hide vs more than the leaues branches of trées could shadow our first parent Adam froÌ„ his sight in time past of the which sorte most properly your superstitious fastes and praiers watching other like exercises of the bodie wherewith many a man dothe foolishly perswade himselfe that hâ— is sufficiently armed and defenced notwithstanding our God lyke a moste louing and mercifull father will not suffer his children to be swallowed vp of desperation as was Cain and Iudas but crieth vnto vs with a loude voyce Adam where art thou the whych sound of hys breath perceth into the very secret of our hearts that he might continue his bountye and goodnesse towardes those whome he hath once vouchsafed the benefite of adoption through Christe at the whiche voice and sounde the godly minded and well affected people of God startling as it were at the noise and crack of the thuÌ„derbolte like men sore dismayed and disquieted bothe in body and minde forgetting bothe meate and other the necessaries of this life and ouerthrown grâ—uâ—ling as it were with the terrible sounde of the brasen trumpe in the mount Sinay or else by extremitie of most exquisite torments driuen perforce to make their confessioÌ„ do fréely acknowlege and confesse before the father of mercies both themselues to bée the children of Adam and â—one to all kind of wickednesse and misâ—â—iefe like vnto their forfathers who reâ—cting the commaundement of God and â—oste presumptuously affecting thinges â—oper to the maiesty and glory of God â—ent aboute moste impudently and imâ—ously to spoile God of his diuine knowâ—dge to witte the knoweledge of good â—nd euyll to take it vnto himselfe that 〈◊〉 to saye to bée able to discerne by â—he corrupte and peruerse iudgement of â—s owne foolish braine betwixte good and â—ul and to determin what thing is pleaâ—â—ng God and what vnpleasant vnto him To be shorte man set in the sight of God â—oth plainly confesse that he hath followed the â—teps of his auncestour Adam one
that hath â—éemed rather to loue vertue godlinesse â—han followed them effectuously and in â—abouring to couer hys nakednesse and hide his abhominations hathe vsed no other couerture than the leaues of fig trées that is to say hath shadowed his moste moÌ„strous horrible offences against god with no other thing but only with a preteÌ„ce of wisedome discretion diligence honeâ—â— merites and mortifications And this is moste gratious Princâ— the confession which we learne out of tâ—â— worde of God namely that whiche Gâ— hymselfe doth force out of mans myâ—â— by the vertue and efficacie of the lawâ— as it were with certaine pricks and stâ—ges when man is compelled by the mâ—tion of Gods holy spirit to acknowledgâ— and confesse hymselfe to bée inwardeâ— corrupted and defiled with sinne Aâ—â— out of this confession lyke as oute of 〈◊〉 spring or head do issue diuers other sortâ— of confession Firste when a man calleth to mynd with howe greate and howe manifoldâ— sinnes he is defiled and howe sore an aduersary the decrée and sentence pronouâ—ced in the lawe is vnto him wherevppoâ— he bewaileth his sinnes vnto God daily and brusteth out into these wordes of the holye Prophet O Lorde I was conceiued in iniquitie and in sin hathe my mother coÌ„ceiued me Creat in me O Lord a newe hearte and a right spirite within me â—â—tified in thy sight And wyth the publiâ—ane humbleth hymselfe saying on thys â—ise Lord be mercifull vnto me a sinner â—nd with the prodigall childe O Lorde 〈◊〉 am not worthy to bée called thy sonne â—c And these be the confessions whyche â—he elect of God ought to make daily vnâ—o God both with hart and tongue who â—auing tasted the singuler mercy of God â—owarde them call vppon hym wythout â—eassing that they might euerye daye bée more and more purged froÌ„ the filth and â—tayne of sinne The seconde kinde of confession is very Christianlike when a man is so sore touched and stong in his conscience wyth the sense of sinne that hée perceiueth hys fayth to fainte and waxe weake by the terroure of the lawe as it were wyth a continuall assaulte and batterie wherby he is compelled for wante of sufficiencie in himselfe to praye aide of another into whose bosome he might poure all the secrete griefes of his hearte as to his most faithfull and assured friende to the ende that he might receiue some present remedie for his wouÌ„ded conscience The wâ—â—che kinde of confessing God hathe commaunded to bée obserued and kepte in hiâ— Churche to beate downe the prouâ— and arrogant opinion of learning anâ— wisedome in man that euery man might thinke humbly of himselfe forasmuch as they stande very many times in néede of the aide comforte and aduice of other And this confession or conference in hyâ— whose conscience is wounded or troubled may be very well had and vsed with the pastours doctours and preachers 〈◊〉 the Churche hauing assuraunce of theyâ— faithfulnesse in their vocation and likelihoode that they are called to that function and ministerie by the holy spirite thaâ— they might coÌ„fort and cherish the weaklings by their discrete language as thâ— prophet saith The thirde sorte of confession is when the faithfull disciple of the holy ghoste doth plainely confesse his offences before men of a certaine earneste and vehemeÌ„t zeale of humbling himselfe considering therewithall that God the sercher of mans secrets dothe know anâ— sée the same already and in this imagiâ—ation perswadeth himselfe that all the â—reatures of the worlde woulde conspire â—gainste him if he himselfe shoulde not â—penly confesse declare to al the world â—n such sorte as the posteritie that commeth after him might know them likewise And that Dauid vsed this kinde of â—onfession is manifest by the .32 and .51 psalme which séeme to be committed to writing to the ende that it bothe mighte be a president of publike confession vnto â—ll men that men might likewise therby vnderstand into how greate and heinous sinnes that beloued of the Lorde and specially elect to gouerne his people did fall and yéeld himselfe In like maner is that notable confession of Daniell and that of Paule wherby he is not ashamed to confesse of himself that he was a blasphemer of god a persecutor of hys church Austine likewise in a certaine little treatise reckneth vp al his offeÌ„ces eueÌ„ froÌ„ his very first coÌ„ming to mans estate And this kinde of coÌ„fessing opeÌ„ly of theÌ„selues doth greatly declare the great modesty and lowlinesse of minde in the confessor worthye greate praise and commendations and partly it is a great comforte vnto others that are greuously loden with the heauy burthen of sinne to driue them from dispaire by hope in the mercies of god whiche they sée other in like case haue atteyned before them There is also a fourth kinde when euery one in the face of the congregation folowing the minister doth secretly confesse himselfe before God to be compassed rounde aboute wyth manifold sinnes and offences and wrapped in moste palpable mists of ignorance and blindnesse beséeching God from the bottome of hys heart to lighten his mind and vnderstanding by the preaching of his Gospel For so he perswadeth himselfe and firmelye beleueth that remission of sinnes is published and wrought by the preaching of the Gospell and that onely throughe the sheading of the moste precious bloud of the immaculate lambe There is yet also one other manner of confessing whiche we may call reconciling our selues vnto our neighbour wheÌ„â—e both confesse our selues to haue offenâ—ed him by word and déede and pray parâ—â—n and forgiuenesse of our trespas comâ—itted according to the prescripte comâ—aundement and direction of our Lorde â—nd sauiour Iesus Christe Math. and â—ames 5. but it wée committe any open â—ime so that the shame and slauÌ„der therof â—oth redounde to the Churche and is ofâ—ence vnto others the godlye doe not reâ—use in suche a case to make open confesâ—on the whiche custome both the olde â—athers in time past didde obserue themâ—elues and deliuered ouer to their posteriâ—ie as appeareth by the Cannons that â—reate of penaunce The obseruation â—nd execution whereof the Churche of Rome omitting and neglecting brought â—n a corrupt custome in place therof that some one Prieste or Chaplayne shoulde secretely shrine suche as had offended openly and heare their confession in corners for sauing of their honesty and their good name whereby did growe two most notorious and shamefull abuses for by means that priuate and auriculer confeâ—sion came in place of the open declaration of faultes bothe all good order aâ—â— discipline went to wracke and most mâ—serable tiranny beganne to vsurpe in thâ— poore afflicted consciences Secondariâ—â— in that there were certaine penitentâ—â—ries appoynted at Rome or rather pâ—â—lers of pardoÌ„s that retailed their Indulgences for mony to euery man that lifâ—â—â— to buy them whereby oure aduersaries muste néedes be driuen to confesse thâ—â— causelesse they call vs heretiks and moâ—â— falsely
as they terme them â—ut for other men wonderous necessarie â—or they saluation But some wil men say what shal beâ—de these of daintie and delicate persons â—hat are soddainly swapte vp with death â—re they can haue these merits of Monks â—applied vnto them and enioye them in â—heir full perfection for it séemeth theyr soules shoulde be in present peril of eternall damnation as who say they may in good time take vp their Inne in Purgatorie whence they maye easyly escape when it shall please the Popes holinesse to open the treasures of Christes bloude and applye vnto them the merrites of Saints and the monkes to communâ—â—◠〈◊〉 vnto them largely and liberally parte 〈◊〉 their good workes and playe with thâ— giffe gaffe lyke good fellowes And thâ— is welnéere the summe of the Popish doctrine concerning satisfaction to paâ—â— ouer a thousande dreames and blasphâ—mous lies whyche these men haue deâ—sed againste the redemption of Christâ— perfected moste absolutely by the shediâ— of his moste precious bloude Of the satisfaction for sinnes according to the word of God. IF your maiesty most mighty prince haue with any diligeÌ„ce considered 〈◊〉 obserued that which hath bin said lately before your highnes vnderstandeth right well that there was no mencion made at all of the benefit bestowed by Christ our sauiour wheras the scriptures do minister vs no other comforte to our afflicted consciences than the redemption of oure lord and sauiour Iesus Christ that euerlasting prieste after the order of Melchizedeck whiche offered vp himselfe to the iustice of god a propitiatioÌ„ for al the sins 〈◊〉 mankinde the burthen wherof he layd â—d caried vpon his own shoulders as the â—ophet Isay saith therfore gaue vp his â—dy to bée broken to bée sacrifized and â—fered to God his father And to the intent the matter might be â—ade more plaine and euident bycause 〈◊〉 is of so great and singuler commoditie â—e muste repeate a little of that is sayde â—efore concerning the estate of maÌ„ in sin â—â—oued with repentaunce and sorrow for â—he same For when hée is sommoned to â—ppere before the iudgemeÌ„t seat of god â—ath put in baile to answer vnto the law and iustice of god for his forth comming and apperance hath no cloke to couer his sins not so much as a poore fig leafe he is enforced at the leÌ„gth as it were one that were tormeÌ„ted gréeuously on the rack to coÌ„fesse his manifold and great offeÌ„ces to acknowledge his nakednesse misery being astonied with the iudgemeÌ„t of god not that a man should fall into despayre considering God willeth not the deathe of a synner but hys life and saluation but to the ende only that hée might asâ— the knowledge of his sinne and transgrâ—sion bring him vnto repentaunce Then after a mans mynde iâ— thâ— prepared the spirite of God beginneth 〈◊〉 to possesse him that he accompteth him 〈◊〉 be wholy his pardoneth all his offences maketh him one of Gods housholde aâ—â— electeth him into the number of hys châ—dren And yet notwithstanding he remoueth not from the eyes of his soule thâ— liuely Image of God in anger and diâ—pleasure whose voice and countenaunâ— was wonte to amaze him and make hiâ— whole body tremble thereat bycause 〈◊〉 ofte as the minde shal be ouercome with the prouocations and allurementes 〈◊〉 sin the terrible sounde of his thundering voice and the sighte of hys sterne countenaunce shoulde so appall hym that he shoulde shunne and auoyde synne by alâ—â— meanes Agayne the same holy spirite of God to the intent that man should remoue from him and quite abandone all feare doth set as it were before the eies of maÌ„ Iesus Christe and him crucified that hée might bée fullye perswaded that all hys sinnes be purged by his death and passion But forasmuche as man being miserable both by his owne nature and by the sense of his sinne and conscience therof doth iudge himselfe to be verye farre from God and can hardly be perswaded that the benefit of Christ doth appertain vnto him therefore the holye ghoste laboureth to perswade him that almightie God is reconciled vnto man and doeth tender hym wyth singular loue and affection and afterwards openeth the eies of man béeyng in thys blindenesse that hée may beholde and sée by faith Christ Iesus the earnest of his saluation last of al breaketh the peruerse frowardnesse and obstinacie of the minde that the same being somewhat instructed and comforted with the hope of Gods promisses maye wholly submitte hys will vnto Christe and imbrace him moste willingly as the onely phisition of al his diseases and maladies And this worke of the holye Ghoste wherby the reason vnderstanding mind and will of man is instructed in true pietie and godlinesse we may well terme by the name of Faith not any weake opinion or vaine imagination of the worde of God but a firme and constant perswasion by the whiche we are assured that we are beloued of god and adopted to be his sonnes and inheritours of his heauenlye kingdome that by the benefite of this latter Adam we may be as it were remitted into oure former estate of oure auncient inheritaunce namely innocenâ—ie righteousnes and euerlasting felicitie the whiche was loste by the mischeuous acte of the firste Adam the same faith doth teach vs that after we be reconciled and at one with God there is nothing more gréeuous or offensiue vnto God than iniquitie and sinne and that wée bée deliuered from the yoke and bondage of the Deuil onelye vppon condition that wée should thencefoorth leade a godly righteous and sober life The whiche faith being thus planted in mens mindes by the holy spirite is like an instrument or hand wherby wée appreheÌ„d Iesus Christ or as our mouth to receiue and eate Christ that moste swete foode of our soules and whosoeue is endued with this repentance is not now to be ascribed and thought one of olde AdaÌ„s ofspring but by meanes of this faith is so linked and coupled with Christe that he is reputed and taken as a brother vnto him so that Christe and a Christian man doe make as it were one spirituall body For we may not call it in question but verily beléeue that what Christ praied for vnto his heauenly father in the .17 of Iohn he obtained the same at his haÌ„ds But after this greate and nighe affinitie is brought to passe and fast knitte with the bonde of faith and of the holye ghost then doth the heauenly father looke vpon man being otherwise a sinner with the eies of mercie and grace perceyuing man to be clothed and garnished with the moste beutifull and precious garment of Christ that is to saye the innocencie and holines of Christes flesh and taking delight in the moste fragrant smell thereof dothe bothe perfecte his felicitie and rewardeth him with the inheritance of his heauenly kingdome euen as in time past the Patriarche Isaac delt with
that we be the meÌ„bers of his misticall body The same Paule doth likewise testify in the epistle to the Corinths that Christe dothe speake in him whose power and vertue the Corinthians also did perceiue in his speache and warneth theÌ„ that they shoulde giue eare vnto Christe dwelling within theÌ„ for otherwise saith hée Christe will reiecte and refuse you Moreouer our Lorde and sauiour Iesus Christe did likewise make his earnest requeste vnto his father and no doubt but he obtained it that those which were his might bée so coupled togyther in so sure and faste a bande that as hée and his father were one so they might also be one The manner and order of whiche societie Cyrill a very auntient doctour dothe very largely entreate of in hys treatise vppon the .17 Chapter of the Gospel after Iohn whether I referre the reader concerning the same And now I cannot otherwise thinke but that these phrases of speache vsuall in Paule and diuers auntient writers in the Churche shall in these our dayes be thought somewhat absurde and vnapte forasmuche as all labour now adays not to profite religion with the true and perfecte exercises of the mind but with ceremonies and suche like trashe deuised rather for vaine shewe and ostentation thaÌ„ vppon any godly purpose Wherevppon it groweth the oure aduersaries acknowledge no other communion of the body of Christe saue onely that whiche they say is exhibited in the holy supper vnto vs al. As they likewise know no other regeneration than that whyche they thinke is giuen in baptisme nor any other righteousnesse or iustification than that which is hid in Christe who is so farre distant from vs as heauen from earth wheras notwithstanding he that hathe not putte on Christe is voide of all iustice and innocencie the only pathes that leade vs vnto God neyther is it meruayle that these sayings of the Apostles and other the faithfull haue béene vnknowne vnto diuers For it is as easye a matter to teache the blinde to conceiue the brightnesse of the shining Sun beames by the comparison of other creatures which he hathe neuer séene as to teache men these things and perswade them therein whiche are onely addicte to the naturall diseases of the fleshe and therefore I doe moste hartily pray and beséech those that moue and prouoke youre Maiestie to persecute vs by all kind of torments and cruelties that they woulde firste learne the reason and cause of oure Iustification in the schoole of oure sauiour Christ before they procéed to condemne vs to be heretikes vnworthy this life or the societie and fellowship of men Of good workes after the doctrine of the Papistes AFter they haue thus fowly shamefully erred in thys chiefe foundation of our faith touching satisfaction and iustification they cannot possibly deliuer vnto vs anye true and certayne doctrine of good workes and yet notwithstandyng wée haue better cause to bewaile their blindnesse and vnmercifulnesse thaÌ„ to ieste thereat who falsely slaundering vs with the reiecting of good works haue taughte a doctrine of theyr owne deuise coÌ„cerning the same most pernicious and hurtefull vnto man. Therfore this they lay for the ground worke of this their doctrine that a man â—ustified maye safely and lawfullye perâ—ourme that which is riquired in the law â—f God after their owne fantasie and â—ccording to the power and strengthe of â—heir owne will that they by the aide and assistaunce of Gods grace are able to do workes meritorious de condigno as they call it In the mean while not one word of Christe Iesus and the presence of hys holye Spirite in the heartes of the faithfull wherevppon procéedeth all oure power and strength whatsoeuer the fruites of which fréewill they cal merites digna and therof do make thrée sortes The first sort they terme to be of congruence wherby we prepare our selues to receyue the grace of God The second of câ—ndignitiâ— as they call it or of deserte for bicause that the doer and worker thereof is worthye the grace of God and the increase therein The thirde kinde comprehendeth both the other two sorts of merits the whiche being compared with the rewards propounded for the same do easyly match theÌ„ in worthinesse excellency CoÌ„cerning the first sort they teach vâ— that a man of his ownefrée motion wilâ— may without the grace of God preparâ— and able himselfe to receiue the grace oâ— God so that a man onely doe hys endeuour and good wil. Again this preparation contayneth thrée partes The firstâ— that a man shoulde ceasse to committâ— sinne Secondly to abate his lust and wâ—â— to sinne Thirdely to endeuour hymselfâ— to imbrace righteousnesse likewise theâ— saye that thrée things are requisite in a man to the doing of a meritorious acte the minde that worketh it the frée will that moueth the minde the intention and purpose respecting a good end but of God and of hys holy spirite not one worde I warrant you And the workes that issue out of thys roote deserue thrée things remissioÌ„ of sin encrease of grace and possession of life euerlasting the which we merit by meane of charitie the excellencie of the work likewise of good works ther be two sorts either of commaundementes or but only of counsell or supererogation as they terme them bicause a man is not bound 〈◊〉 doe them but that Gods will is that 〈◊〉 shoulde merite so much the more And â—ese be the workes saye they whyche â—hriste taught hys disciples in the .5 of â—athew in this wise Blessed be the poore 〈◊〉 spirite for theirs is the Kingdome of â—eauen Blessed are they that mourne or they shall receiue comforte Blessed â—re the méeke in harte for they shall inâ—erite the earthe Blessed are they that â—unger and thirst for righteousnesse sake â—or they shall be satisfied Blessed are the â—leane in hearte for they shall sée God Blessed are the peacemakers for they â—hall be called the children of God Blesâ—ed are they that suffer persecution for â—heirs is the kingdome of heauen Blessed are ye when men persecute and reuile you and speake all euil vppon you slaundering you moste falsely for my sake reioice be glad for great is your rewarde in heaue for so hauen they persecuted the Prophets in olde time But by these and other like places of holy scripture vncoÌ„strued they gather the order and lyfe of Monkerie the vowes of chastitie obâ—dience pouertie full of all superstition 〈◊〉 this kind of life say they is perfecte anâ— most acceptable vnto God insomuche 〈◊〉 they coÌ„temne al other things in respect and call al other Christians worldlings and secular and lay people The residue of their good workes arâ— to fast in the holy time of Lente to abstein froÌ„ the eating of flesh at certain tymes in the weke which they cal the hoâ—â— wéeke to whip and scourge themselues to buylde Chappels found Chauntries giue lampes candle-lights to set before saints in
wholy the true exercise and vnderstanding of the holye ceremonies wherin we may be confirmed by the procéedings and degrées of the doctrine whiche wée doe sée in the bookes of the said holy men For who can deny that Martine Luther was ignoraunte in manye things at his beginning to preach which the Lorde reuealed vnto hym after affyrmyng in the wordes of hys owne mouth that GOD hadde sente him not so muche to edifye and reestablishe the Churche of Christe as to ruinate and batter the kingdome of Antichrist wherin he founde dayly such change of abuses vnworthy to be supported in the ChristiaÌ„ Religion that in the ende hée protested that the Masse deserued to be abolished whiche Melancthon in the ende of the confession of Auspurge maintained contrarilye professing the Masse to bée yet retayned in their Churches All this notwithstandyng you my brethren of thys tyme will not as farre as I fynde agrée that the Masse is yet retayned in youre churches no not in the sorte that the confession of Auspurge propoundeth it The wordes of Melancthon bée these Falsò accusantur ecclesiae nostrae quòd Missam aboleant Retinetur enim Missa apud nos summa Reuerentia celebratur seruantur ei vsitatae Ceremoniae ferè omnes preter quam quod latinis concionibus admiscentur alicubi Germanicae quae additae sunt ad docendum populuÌ„ that is to say Our Churches be falsly accused in that they abolishe the Masse for the Masse is reteyned with vs and is celebrated with great reuerence with an vse obseruatioÌ„ of almost al the accustomed ceremonies sauing that in some places there bée certain Canticles in the Dutche intermedled with those that are soÌ„g in the Latine and that to teach the people Sée brethren howe you would now aduow so goodly a reformation of Masse being assured that suche institution is the true heape of vanities inuented by men and tending to the prophanation and abolition of the holy Supper of the Lorde but if others in the verye tyme of Luther and Melancthon haue bene moued wyth the spirit of God and wyth a zeale of S. Paule haue resisted such simulation wel affected notwithstanding to the glorie of God proueth it therfore in vs any duety of obseruation of suche Ceremonies hauing regard only to the authoritie of Peter God defende No let Peter remaine still as Peter and Martine as Martine that is to saye as a man that may fayle and let the spirite of God be encreased by the organs and instrumentes whyche hée shall stirre vp to manifest the truth of his gospell whether he be Paul or Zwinglius or Oecolampadius or anye other of lesse aucthoritie than they And for oure partes suche organs and instruments of God let vs receiue honour and haue in singular respecte without perswasion or belief that they be innoceÌ„t or that they can not erre or that they bée not ignoraunte of some things Let vs béeléeue that from day to daye our Lorde will stirre vp such lyke organs and instruments to aduance hys glorie and to augment the lighte of hys holy Truth if our own vnthankfulnesse be not a barre to such liberality begon by our GOD. Béesides brethren I consider the lamentable tyme wherein those holy men didde lyue as béeyng employed rather to purge and clense the filthinesse of Papistrye than to study or consider of the introduction of the pure Truthe they were rather vsed in the resistaunce of the furye of Antichriste and hys supposts to flée from one coaste to an other to make Apologies and defences to aunswere the falsehoodes that were laide vpon them by dyuers and to dispute wyth the Monkes of their Purgatorie and Bulles than that they hadde leysure and quiet libertie to searche by meditation the truth of the Christian doctrine manifested in the diuine worde By which occasion it came to passe that their writings were stuffed wyth so many opprobrious and spitefull wordes vnworthy of the true seruauntes of God and perfecte pronouncers of the Gospel of peace whiche notwithstanding as we supporte such infirmities as hauing regarde to so wicked a time So now that god hath sent vs so many beames of his light let vs leaue to liue and remaine so blind as in times paste when we hadde but a glimmering as it were by suddaine lightning My meaning deare brethren in al this discourse hath not ben to other purpose than to declare the smal occasion we haue aswell one as another to make Gods or to say more truly idols of our doctours and for their occasions to maintaine parrialities dissentions and debates vppon the matter of our doctrine to the greate slaunder of the poore and weake consciences and notable hinderaunce of the propagation of the churche wherein if the Corinthians haue béene rebuked bycause they made Partialities to maintaine the renoume of Saint Paule the chosen vessell of GOD Apostle of Iesus Christ doctour of the Gentiles and to speake in one word a man indued wyth moste singular and excellent giftes how may God laye it againste vs who contende quarrell make continuall warre and as a man woulde saye deuoure one another as Dogs and Cattes breaking alwaies the bonde of charitie which Iesus Christ hath lefte of suche estimation When the Lorde woulde marke hys disciples and children of hys father hée willed them not to folowe the confession of Auspurge nor the Catechisme of Martine or of Iohn but he saith In this meâ— shal know you are my disciples if ye louâ— one another Alas most blind and miserable that we are whilest wée dispute of thâ— true and false interpretation of the wordâ— of the Sacrament of vnitie wée breakâ— the verye vnitie it selfe in contendyng whether the wicked infidel and vnworthy receiue as well the bodye of Chryste in the Supper as the children of GOD wée robbe our selues of the very Christ and make oure selues of the number oâ— them that receiue him not at all in searchyng whether Christe come in fleshe iâ— Spirite or in Sacramente wée doe depriue oure selues of the true communion of Christe for he that hateth his brother Christe dwelleth not in him in siftyng curiously whether the body of Christe bâ— giuen to vs in the bread vndere the bread or with the bread wée cut our selues ofâ— froÌ„ the true body of Christ and make vs members of sathan the father of dissentions quarells contentions and debates And for my opinion vpon the matter of the holy Supper I wyll say in fewâ— words good brethren what I vnderstaÌ„d leauing to euery one his libertie to folow that which God shall teache hym Wée â—now right wel that the meaning of our redéemer Iesus coÌ„ming into this world was to manifest to men the good wyll of hys heauenly Father towards them and â—ow his diuine Maiestye had prouided to remedy the fault transgression and disobedience of the first Adam by the innoceÌ„cie most pure iustice and obedience satisfactory of the second and heauenly Adam And that
our charity be shewed in the lifting vp of beastes let vs consider wyth stronger reason that his maiestie would that we haue care of the soules of our brethren and neighbors whom if we sée strayed from the waye of truth let vs labor to reduce them if they be falne into the pit of error let vs offer theÌ„ our hands rather than to pronouÌ„ce sentence of condemnation pursue theÌ„ euen vnto death Texts of the diuine vvorde exhorting vs to loue our enimies and pray for such as persecute you THou shalt not walke as a detractor amongest the people thou shalte not dresse thy selfe against the bloude of thy neighbor for I am the Lord Thou shalt not hate thy brother in thy heart correcte thy neighbor suffer no sinne vpon him Thou shalt not reuenge nor kepe malice againste the children of thy people but thou shalt loue thy neighbour as thy self for I am the Lorde You haue heard that it hath ben said thou shalte loue thy neighbour hate thy enimie But I say vnto you loue your enimies blesse those which curse you do good to such as hate you praye for those that runne vppon you to persecute you to the end you be the childreÌ„ of your father that is in heauen for he maketh his sun shine vpon the good and euill and sendes raine vpon the iust and iniust For if ye loue those that loue you what rewarde haue you therfore The Paganes do not they the like also And if you imbrace onelye your brethren what doe you more Doe not the pagans also the like Be you perfect as your father is perfect that is heaueÌ„ Do not render to any euil for euill procure honest things afore al men And if it may be at lest as much as in in you haue peace with all men Do not reuenge welbeloued but giue place to anger for it is written To me belongeth vengeaunce sayth the Lord and I will giue it if then thy enimy be hungry giue him to eate if he haue thirst giue him to drinke for in this doing thou shalt assemble coales of fire vpon his head Be not ouercom with euill but surmount the euil by the good Owe nothing to any man if not that you loue one another for who loueth an other hath accomplished the law which sayth Thou shalt not commit adulterie thou shalt not kill thou shalte beare no false witnesse thou shalt not couet c. And if there be any other coÌ„mandement it is in effect comprehended in this word Thou shalte loue thy neighbour as thy selfe Truly if we had this stone of fouÌ„dation of brotherly charitie in the buildings of our life traffickes contractes with our neighbors all the parts of this spirituall house which God hath giueÌ„ vs in charge shuld be wel ordred couched After the Lord had washed their féet taken again his garmeÌ„t and that he was set again at the table he said vnto them Know you what I haue done vnto you you cal me Lord and master and you say wel for so I am if then I that am Lord and master haue washed your féete you ought also to washe one anothers féete For I haue giuen you example that eueÌ„ as I haue done you may also doe Why haue not we remembraunce of this holy ceremony when we celebrate the supper of Christ séeing that he himselfe hathe prepared the hearts of his disciples with this admonition afore he shewed or did institute the sacrament of their coniuÌ„ction with him giuing them to vnderstand that he is not worthye to receiue Iesus Christ which doth not applye his heart to washe the féete of his brethren I speake truth in Christ I lie not my coÌ„science bearing me witnes by the holy spirite that I haue great sorow continual torment in my hart for I did desire to be separated with Christ for my brethreÌ„ which be my parentes according to the flesh When we shal féele our hearts so wel touched with the spirit of God as S. Paule was let vs set vpon hardly to correct the errors opinions of others and so long as we are fleshly guided rather by stomack thaÌ„ spiritual zeale let vs employ our time to pray God for the ignoraÌ„t Let vs be theÌ„ as chosen vessels of God holy and welbeloued clad in the intrailes of mercie humilitie gentlenesse and of a minde of pacience supporting one another and pardoning one another if wée haue quarrell as Iesus Christ hath pardoned you euen so forgiue you others besides all this be attired with charitie the very bonde of perfection And let the peace of God gouerne in your heartes whervnto you are all called in one body and be gracious The word of God dwel fruitfully in you in al wisedome teaching and warning one another in Psalmes songs and spirituall prayses with grace singing with your heart to the Lord wherby we shal sée how farre from these rules of charitie be they that in place to edifie the Church of Christ doe rather procure hir confusion with their debates and questions FINIS IMPRINTED AT LONDON by Francis Coldocke and Henrie Bynneman ANNO. 1577. The office and duety of Princes and Magistrates touching the cause of religion Iosue 1. Deuter. 17. Cicero lib. 1. de natura deorum D. Aegidio accused of the MoÌ„kes An Inquisitour discouereth the secretes of the Inquisition The Doctrine of D. Aegidio i. Scoffes The Lay people inhibited the reading of holy scripture Iosu â— Iohn â— Rom. 4. 10. The coÌ„mâ— and Popisâ— catholicke fayth The Turkes more cunning iâ— theyr Alcorane that Christians are in the Bible VVhat mâ—ner of knovvlegâ— of God is in papaciâ— The blasphemous coÌ„sequeÌ„ces of the Popishe doctrine in their opinions they holde of the Deitie Incertenty and vveaknesse of fayth breeâ—eth distrust dispaire of grace A definitioÌ„ of fayth after the Romishe doctrine The Popes playsters and remedies for sin Contrition is the depe sorovv of the hart dread of conscience springyng from the knovvlege of our sins The Doctrine of Attrition nourisheth sinne Attrition is a motion in man mouing to the disliking of sinne The superstitious vvorkes of the Papists No regeneration vvithout fayth The Popish maner of confirming children The solemnization of mariage a ciuile matter and of mere pollicy 1. Tim. 4. Ceremonies turned into Sacramentes The Masse a sacrifice propitiatorye The councell of TreÌ„â— in the time of Iul. 2. thâ— 2. 3. Canon Heb. 11. VVorshipping of Images The vovvs of Nunnes and Friers Monkery 2 second baptisme by the Papists religion Looke in the bookes of Caiet The fyrste original of Monkerie Looke in the tripartite historie Chrisostome in his booke that hee vvrote agaynst them that dispraise the solitary lyfe of Monkes VVhat it is to deuoure the deade Kings and ciuile Magistrates oughte to heare and determyne the causes of suche as are accused for religion The Inquisitours labour to destroye both bodie and soule The miserable