be displeased wyth thē much lesse haue a will to trouble and ouerthrow the estate of youre common wealth by tumultes and ciuile warres the whiche notwythstanding are laide to oure chardge and that by the iuste iudgement of God. But to conclude thys matter nowe at the lengthe and ceasse from troublyng your Maiesty any longer with my long speach I thinke and am verily perswaded that if it myghte stande wyth youre good pleasure to vndertake the hearyng of thys cause you shoulde easilye iudge of it your selfe that this holye and godly zeale of your subiectes is not onely to be acquit and discharged of al punishement but rather worthye to be greately estéemed and highly commended And i◠you haue regarde to your owne honour◠and kingly Maiestie which as the Philosophers teache shoulde be farre from tyrannie if you consider those moste excellent giftes and graces of your Maiestie◠most royal heart among the which your clemencie lenitie and gentlenesse i◠surpassing all the reste whiche are many tunes wanting in men of high estate and such as are placed in aucthoritie you◠oughte rather to employe the same to the safegarde of all your Subiectes vniuersallye than to the hurte or destruction of anye one For consider that you are not to deale with brutishe and sauage beasts but with those which by the handy work of almightie god are made like vnto your self in shape are endued with naturall reson as youre selfe and be euen as you Christians in profession and name and your very brethren in Christe hauing the same redemer and sauior that you haue being endued with the selfe same spirite and they professing obedience to the commaundements of God as your maiestie doth beyng also your naturall subiectes and submitting themselues like true and dutifull subiects to your Maiesties lawes and ordinaunces and haue not bin vnfaithfull at any time or in any point hitherto but séeme naturally to be enclined to all lowlinesse loyaltie sinceritie simplicitie truth curtesie but especially to a singular kinde of obedience and dutifulnesse whiche hath appeared so abundantly in them towards the magistrates and rulers that they haue rather chosen to endaunger themselues and to hazard all and suffer greate extremitie than to resiste your highnesse or your highnesse officers For it is euident and to be proued that wythin these .30 yeares there haue bene executed for religion to the number of thirtye thousande and aboue who in al their torments and anguishes were neuer hearde to vtter any one word that sounded to sedition and tumult or to the reuiling of any of their tormentors persecutors but contrarywise did hartily forgiue them the wronges and iniuries they had done them and praied mos◠earnestly to almightie God at the very◠laste instante of their life for their conuersion and saluation Who then can bée so harde or stony◠harted as not to pitie these mē and they◠cases but weighe wyth youre selfe diligently and consider further what they woulde haue where aboutes they goe and what they desire Is it for the maintainaunce of anye heresies agaynste the worde of God and holy scripture no forsooth what is it then forsooth a moste iuste quarrell that youre maiestie who are placed of god their supreame head gouernour ouer thē might haue the hearing debating and determinatiō of their cause the which thing if you haue no cōuenient leysure presently to do by reason of youre Maiesties manifolde waightie affaires yet that it woulde please you to permitte them in the meane while to enioye the libertie of their consciences the preaching of the Gospell and exercising of true vertue and godlines receiued by tradition from the Apostles and Bishops of the primitiue Churche and that they mighte haue youre Maiesties protection warrant for the same for the better safetie suretie in this case if it please your maiestie further to enter into the search hereof and to see howe great horrible abuses and superstitious ceremonies the pope would intermedle wyth our religion you shall easily perceyue how vnreasonable a matter it is For it is very vnfitte and vnconuenient that in the pure church of Christ the most filthy abhominable rites and customs of worshipping their idolles false gods should be retained which thing he laboreth earnestly to bring to passe And in the meane season while the matter is referred wholy reserued till youre Maiestye maye conueniently haue the ordering therof they of the religion of the refourmed Churche and congregation in the lowe Countries proteste that they will do nothing in case of religion to the offence of the consciences of the other sorte which either of ignorance or for feare of afterclappes sticke still to their popish ceremonies and haue determined with themselues not to gainesaye nor withstande it but will rather in way of charitie and brotherly loue estéeme of them as of their brethē or deare friends and praye vnto God for them continually that hée woulde vouchsafe hereafter when his good pleasure shall be to lighten their heartes and vnderstandings wyth the light and shining beames of hys gospell And they doe also greately mislike the bolde attempts of children and foolish women and other abiect persons that haue presumed contrary to the willes of the wiser sorte of their own heads without aucthoritie or commission to plucke downe and to breake Images that stoode in the Popish Churches the which rashnesse and headinesse they do in no wise allowe but thinke it a matter very incōvenient and farre vnmete for them to doe whiche desire to fauour and further common peace and tranquilitie among the people But perhaps some will obiect agaynst me that where as be mē of diuers religions there cā in no case vnitie cōcord be maintained But this question is not proper to this time and place but requireth some especial discourse at large wherof I purpose godwilling to entreat at some other conuenient leysure to dedicate it in like case to your Maiestie And yet thus much wil I say by the way that those men whiche be of that opinion do greate iniurye and wrong to Christian Princes in derogating from them that wisedome worldly pollicie whiche we may plainly sée to be in the aduersaries of our religion For who is ignorant that the Turke doeth not onely permitte thrée seuerall sortes of religion in the Citie of Constantinople but dothe séeke to maintaine them and yet there is as greate diuersitie béetwixte them as is béetwixte chalke and chéefe For howe muche trowe you dothe the Turkes Alkoran differ from Moses lawe Or what affinitie likenesse hathe either of these twoo wyth Christian religion séeing that bothe those sectes detest and abhorre Iesus Christe our redemer high priest notwithstanding it is a maruellous matter to consider what greate loue what peace what amitie and friendship is among them in these common and ciuill affaires How much more likelye is it then that they which are partakers of one selfe redemer
suche as was thoughte moste â—pte and conuenient for that purpose reâ—pecting their capacities there came in â—lace a foolishe and an apishe imitation â—f the like or to terme it more aptly a â—ery ridiculous counterfayting of the â—ame For the Bishop arayed wyth hys Rontificalibus doth firste binde the childes â—orheade that is to be confirmed or doth â—lindfold hym rather and then giueth hym a blowe on the chéeke to putte hym in mynde that hée departed from vnder hys handes and receyued of hym confirmation the blinde to followe the blynde that waye whyche shoulde leade them to destruction And this abhominable ceremonye they are not ashamed to call a Sacrament of the newe Testament and sette it in lyke place and degrée with those whiche Christe hymselfe had instituted Of lyke presumption and arrogance I perceiued likewise that they had delte in the case of mariage the first institution whereof albeit it did procéede from God yet is it a matter ciuile and politike For it maye bée contracted and solemnized before the ciuil Magistrates aswell as in the face of the congregation forasmuch as it importeth no other thyng but that the people maye vnderstand that the coupling is iuste and lawful their faith and truth being plight on both partes by eche of them to the other and the banes openly asked before that the whole Church be sufficiently aduertised thereof Whereas these good schoolmaisters of ours doe affirme that matrimony is a Sacrament not of any zeale â—hey haue of giuing that honour to that â—oly institution which call maried folks worldly and carnall and imperfect Chriâ—tians but bicause they would raise some â—duantage to themselues of euery thing â—hat they might get any profite by and â—herefore they say it is no lawfull mariâ—ge except the Prieste haue hys share in â—oney And who séeth not moste maniâ—stly these mens arrogaÌ„t and shamelesse â—â—pudency whych contemne disprayse tâ—at honorable estate of holye wedlocke 〈◊〉 the ende that they might aduaunce â—nd bryng in estimation theyr filthy and â—ncleane single life and the abhomiâ—able vowes of theyr counterfaite chaâ—tie verifying in themselues the same â—hyche hathe béene long a goe foretolde â—y the holye Apostle and on the oâ—er syde doe terme it by the name of 〈◊〉 Sacrament that they may make their â—â—ynes the greater Or is there anye â—yng that they wyll bée afrayde and ashamed to attempt that where Christ hath instituted onely two Sacraments haue presumed to make fiue moe and of certain holy ceremonies which the auntient fathers vsed wyth greate deuotion and reuerence and with good discretion they haue made their gaine and set the sacraments to sale promising grace and saluation by such means hauing no one word in scripture for their warrant that the promisse of God is ioyned to anye of these their newe inuented Sacraments Touching the blessed Sacrament of the Lordes supper mercifull God howe many abuses did I manifestly sée broughte into the holy mysterie by the blinde superstition and arrogant presumption of men in the celebration whereof lyke as they vse in baptism al things are said and song in a barbarous and an vnknowen language so that they which had nâ— knowlege in latin could vnderstand nothing but onely sée a fewe gesture lyke iuggling knackes They perswaded thâ— people that the Masse was a sacrifice propiciatory that is to say that the wratâ— and vengeaunce of God was appeased and himselfe reconciled therewyth and by this means solde the graces and blessings of God for mony to men desperate and vnrepentaÌ„t Besids this they made thys medicine serue to satisfye for the sin of all men both for quicke and deade a doctrine no where to be founde in all the holy scriptures And to the ende to perfect their iniquitie and to accomplish it fully they taught vs further that these massemongers and sacrificers had suche power and abilitie committed vnto theÌ„ that immediatelye after the wordes of consecration as they call them or sacramentall wordes and by the vertue therof they were able to fetch Christ from heauen with a trice both fleshe bloude and bone and the same Christe breake in péeces with their handes offer sacrifice eate teare with their téeth and deuoure whereas he is nowe immortall impossible omnipotent and euerlasting and death hath henceforth no power ouer hym Besids this in the administration of this Sacrament the people was defrauded of one parte to wit of the wine the Sacrament of his bloud contrary to the prescript forme and institutioÌ„ of Christ the which albeit the fathers in the late councell of Trent did acknowledge and confesse yet notwithstanding say they for certaine speciall causes the holy mother Churche of Rome hath determined the contrary that it shall not be lawfull for all Christians to receyue the cuppe whyche is the Sacrament of Christes bloude Moreouer I was fore agréeued to behold the abhominations committed ther in the adoration of a péece of breade and that with such kinde of worship and honor as God by his commandement hath specially reserued to himselfe This God of theirs made of breade and dowe was caried I say about in solemne procession through towne and streates with candle and torch light with ioly chaunting and iangling of bells it was caried to the sicke diseased it was a preseruatiue against the plague it was good againste all thunder lightning by land against stormes tempest by sea it was caried about the â—ields to make theÌ„ yéelde the more fruite to driue away caterpillers other suche venemous worms which didde destroy eate vp the corne in the eare to be short I didde sée a horrible and a monstrous manye of abuses Idolatries superstitions buying and selling that the Monkes and Priestes vsed and all for vile lucres sake And thus briefly out of a number of the lyke I haue sorted a fewe moste noble Prince wherewyth I was moued or to saye more truely enforced to forsake youre Realme of Spaine to my great griefe as being my natiue countrey the soile that I was borne bred in wher I had the comfortable presence of my friends kinsfolk being not in very perfect health but hauing a erased bodye disposed to diuers infirmities NotwithstaÌ„ding I shroÌ„k not for al this but tooke this trauaile vpoÌ„ me and was content voluntarily to goe into exile to the end that I might bestow the residue of my lyfe in the declaration exposition of the causes of thys my departure Whereof if I shoulde haue chaunced tâ— haue bene preuented by death yet my dying in a straunge Countrey should be an argumeÌ„t and testimony to them that shoulde remaine behinde me of what affection I was towardes true religion and so shoulde amounte at the leaste to a secrete profession of my faith accompting it better for me to suffer any kinde of aduersitye wyth Gods chosen people than to continue among the flesh pottes of Egipt and there to cherish my body and
Maiestie and haue libertie to maintaine and retaine among them the Gospel of Christ though it coste them a greate parte yea theyr whole substance to purchase it than to stoupe and yéelde their necke to the heauy yoke of Idolatry and tiranny of the Papists But at this present partely for feare of war and persecution and partly of your highnesse displeasure they are content to bée quiet and to kéepe silence waiting a good time when your Maiesty woulde bée so gratious vnto them as to permitte them to serue God duely and in that sorte that he hymselfe hath in his holy word prescribed and appointed Wherfore moste dradde soueraigne at my firste commyng my chiefe desyre was to teache and to perswade the people to refraine from the dooing of suche like things as before my commyng had bin rashly lightly attempted by some to wit from the breakyng and plucking downe of Images the ouerturnyng of Altars and Churches and Monasteries as they call them For one thought it was very reasonable and conuenient for vs if we will serue and worshippe God and call vpon him as he hath appoynted vs to doe that is in spirite and in truth to permitte and suffer other also to liue somewhat after their owne liking and forasmuche as they are perswaded that they can not without offence to God reiect these superstitious and Iewish ceremonies to let them alone there wyth for a time and to take their fill thereof yelding for a season to their infirmities and ignorance and praying to god for them that it would please hym to lighten their vnderstandings with the shining beames of his glorious Gospel And after that by the good exaÌ„ples of our modesty and our conuersation of life to moue to allure and to enflame them to embrace true religion and forsake their olde Idolatrye and false seruice of God. And bicause your Maiesty may briefly vnderstande the chiefe articles of oure religion wherein wée dissent from the Pope and his popelings I will kéepe the order well neare in declaring my minde concerning true religion that I haue heretofore obserued in the discourse which I haue made in detecting their errors and abuses the whiche declaration shall only containe that doctrine which I haue learned and takeÌ„ out of the word of God and holy Writ and endeuoured myselfe accordingly to preache and sette foorth to your Maiesties subiects And for breuitie sake I will not debate nor amplify the proofes and reasons that I haue for the confirmation of our religion but wil briefly and summarily and by the waye as it were will lightly touch the arguments taken oute of the holy scripture that make for the proofe of our parte and the disproofe of our aduersaries Wherby it shall remaine as a testimony to our posteritie and appeare most manifestly that the inquisitours of Spaine haue vsed great iniustice and abused their commission in persecuting mée for an heretike and therewith also your Maiestye maye well perceiue what kinde of doctrine it is that I woulde haue preached vnto your subiects And bycause perhaps it would be too â—ong and too tedious to entreate of all the points particularly that are at this daye called into controuersie I will only handle fiue or sixe of the chiefe articles and moste necessary of the religion wée professe wherevppon all Christes religion wholy dependeth and is sustained and that your Maiesty may also more easyly iudge the oddes betwixt our doctrine and our aduersaries I will as briefly as is possible lay before you their proofes and argumeÌ„ts takeÌ„ out of their own works and speciallye oute of that booke whiche one Ruardus Taperus a diuine of Louane chiefe inquisitour for the lowe Country hathe in the name and behalfe of all the Diuines and Romishe Clergy dedicated vnto your highnesse the whyche séeing it is authorized by youre Maiesties priuiledge I truste all men of that part wil bée contented to take the proofes and confirmatioÌ„s of the Romishe reilgion out of the booke as out of the storehouse of their diuinity For at this daye it is a very hard a difficulte matter to gather any certaine doctrine oute of the reste of popishe diuines consideryng they doe in so many poyntes dissent and disagrée among themselues one condemnyng an other in so muche that certaine famous Vniuersities haue especiallye noted and coted the errors of these men that were accompted the sure stakes and pillers of the Churche of Rome as for example Thomas Aquinas the Maister of the Sentences Durandus Scotus and suche other whom the Romish Clergy hath in greatest price and estimation Of the word of God the holy scripture and the authoritie therof the reading therof in the mother tong SEing that the Church as saith the holy Apostle is builded vppon the foundation of the apostles and prophets whyche is Iesus Christ that heauenly and euerlasting worde it is reasonable and conuenient that we also shoulde beginne the grounde of our confession and faithe of that worde of euerlasting lyfe wherevnto the Churche leaneth and wherein shée reposeth hir whole trust and â—fiaunce Firste and formoste therfore â—e confesse that the word of God which â—e Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was before all â—ings and from the beginning the whiâ—e both was with God and was and is â—od it selfe The same worde we conâ—sse was incarnate and conuersaunt â—nd continuing heere among vs a long â—me to the ende to reconcile mankinde 〈◊〉 his father and to preache vnto them â—hose name was called Iesus that therâ—y might bée signified vnto vs that reâ—mption and euerlasting saluation was â—â—rchased for vs by the benefit of hym â—he same surnamed Christe to signifie â—nto vs the anointing of the euerlasting â—riesthood of his kingdom that endureth â—r euer of his most certaine and true â—eaching And forasmuche as the same â—ernall and almightie God can neyther 〈◊〉 séene nor comprehended in the comâ—sse of maÌ„s vnderstanding he determiâ—ed and perordayned to distribute and â—stowe vppon men the treasures of hys â—isedome and grace by thys hys Legate and Ambassador sent from aboue Wherâ— vppon he is worthely termed the word oâ— God begotten of God from euerlasting and before the creation of Heauen anâ— earth This is the same Iesus that from the beginning spake vnto the Patriaâ—ches and Prophetes imparting to them the will of his father being the very soâ— of God the shining brightnesse of his fathers glorye the expresse Image of hyâ— substaunce who vpholdeth and mayâ—tayneth all thinges by this his most myghtye woorde and by the whych all thynges were erected bothe visiblâ— and inuisible And by thys worde beynâ— the eternall and liuely worde we mean not any such thing as can be eyther setâ— down in paper or written with inke Foâ— our meaning is that that word only mâ—â— be written with inke whiche either prâ—céeded foorth of hys owne mouth beynâ— here in Earthe or out of the mouths 〈◊〉 some of hys ministers at hys wyll anâ—
number with the Iewish ceremonies but also doe excéede them far neither haue our churchmeÌ„ bin contented to fetche a great part of theyr Ceremonies from the Iewes but roâ—bed the Pagans and the idolatrous Etâ—nicks also of theirs to patch vppe theâ— heape as appeareth moste euidentlye 〈◊〉 their sacrifice of the Masse as ther terâ— it for it is botched and clowted parteâ— with the superstitious ceremonies of tâ—â— Iewes and the Gentiles but chiefly anâ— principallye of the rites instituted 〈◊〉 Numa Pompilius Arnobius a verye auntient Doctour wrote an Apollogie in defence of Christian religion wherein hée sayth that thâ— Ethnickes founde verye greate fault with the Christians bicause they neitheâ— dedicated their churches to god nor builded altars nor set no incense vpon them nor had no vessell of siluer and golde tâ— serue for holy vses wherwith they mighâ— do seruice vnto God and beautifie their Temples But if those that blamed this want of these things among the Christians in those times wer now aliue in our dayes and should behold the popish ceremonies in their Sinagogs they coulde scarcely beleue them to be Christians or at the leaste they coulde finde no suche â—aulte with the Romishe religion nowe â—s they founde with the Christian religiâ—n then But forasmuche as the wordes of Arnobius containe in them a most noâ—able and excellent doctrine againste the horrible idolatry and superstition of our times I wil here annexe a fewe leaues out of Arnobius to the intent that youre Maiestye myght more euidentlye sée in what sorte they of the most auntient and perfectest Churches and that were nighe vnto the Primitiue church and to the Apostles times did serue god how much their seruice differed from the pomp and multitude of ceremonies vsed of the Pope in his church Now saith he that I haue generallye declared what wycked and blasphemous opinions you houlde of youre Gods it followeth consequentlye that I speake somewhat of youre Temples and youre Sacrifices and other the consequences that depende héere vppon for thys is a matter whyche you are wonte speciallye to challenge vs for and to laye to oure chardge as a horrible impietie That wée buylde 〈◊〉 churches for diuine seruice we set vp 〈◊〉 grauen nor paynted Images of anye 〈◊〉 the Gods we reare no altars nor sprinâ—kle no bloud of fatlings therevppon nâ— burne no incense nor bring in no corâ—â— nor wine to bee poured into cuppes thâ— which things we omit and leaue vndon not of any wicked and godlesse intent oâ— for any contempt againste God but bycause we thincke and are certaynely perswaded that if they be Gods indede and worthy that name they do either laugh at these kinds of worshipping and seruice as follies and fantasies or else are greuously offended with them if there be in them either of these affections the one or the other either disposition to reioycing or motion to indignatioÌ„ and displeasure for bycause you shall vnderstande what opinion wée haue of the verye name of God and howe we iudge thereof we are perswaded that if they be Gods in déede to repeate the same ioyntly togither agayne they bée indued wyth all kinde of vertues moste perfectly and most abundauntly as wisedome iustice grauitie if wée maye wythout blame gyue them suche termes of praise and commendation as we vse towards men excelling in al inward gifts without néeding the help of any external things forasmuche as the fulnesse and perfection of all happinessâ— and felicitie is absolute in them that they are frée from all affections voide of anger not moued wyth luste or sensualitie harmefull to none not delighted wyth the miseries and calamities of others not fearing men with straunge and rare visions not chargyng them wyth theyr vowes nor sending signes of threate and anger to the intent that men shuld make sacrifices of expiation nor plagues or pestilences or other diseases by the infection of the ayre nor making dearthe by droughtes nor presenet at the sheading of bloude by warres or vnpeopling of Cities not partial as fauourable and inclining to some contrariwise frowning vppon others but rather yelding equally and indifferently to either parte and affectionated alike in good will towardes all for it is an argument of a weake and féeble nature to be subiect to contrarieties and the determinations of Sages concerning this point hath béene that they whiche are touched with affections haue sense and féeling of grief and sorrowe either more or lesse and that it is not possible but that they whiche are any wayes subiect to affections are subiect also vnto mortalitie The case then being thus howe can we iustly be thoughte to contemne God séeing wée denye that any can bée déemed woorthye that name excepte he be iuste and vprighte and such as is praise worthye and honorable in the iudgement and estimation of them that be best affected But yée will obiect against vs perhaps that we build no temples for seruice of them nor worship their images nor offer them no sacrifices nor burne theÌ„ no incense what I pray you can you require more at our hands or what greater worshippe or honour can wée yéelde them than to place them in the same degrée in the which we put the chiefe Lorde and supreame head of all by whome the very celestiall bodies haue their being as well as we For doe wée honour hym wyth building of Churches and Temples or doe we slay any sacrifices for him or present him with any other things wherof ther is no sounde reason to be yéelded but onlye a foolishe continuance of a blinde custome For what follye and madnesse is it to measure the Maiestye of God by our necessities and for bicause suche thinges séeme for the vse of man to yéelde them therefore vnto God who gaue the same vnto man and to be perswaded that by thus dooing thou doste hym honour and not rather greatly dishonour hym To what what vse then I pray you doe we séeke so much for Temples and churches for Gods vse or what néede was there say you why they shoulde either be built at the firste or nowe be repaired do they fréese wyth the colde in Winter or broile in the heat of Sommer or can the cloudes drowne them with raine or are they tossed with whirlewindes or afraid to be inuaded or ouercome with enimies or rente in péeces wyth wilde beastes that therfore there shuld be cause to kepe them in close house and defende them by stone walles for what are these Temples I praye you in respect of men and in oure féeble iudgement very huge and vaste But in comparison of the might and Maiestie of God a little small corner or rather a straighte and a very narrowe hole The firste builder wherof if yée liste to knowe them was either Phâ—roneus the Egiptian or Merops or as Varro wryteth in hys treatie of wounders Aeacus Iupiters sonne be they therfore builte wyth marble or beautified wyth golde or adorned with Iewells and precious stones or
you suche councell as is muche againstâ— the weale of youre Countrey and most derogatorye to youre honour and princely Maiestie séeking onely to enriche anâ— aduaunce themselues by your incommodities and to sette other men togither bâ— the eares that they maye in the meanâ— while fall a rifling and scambling and obtaine a greate praye And why can we not learne to beware by other mens examples hathe not experience proued iâ— true euen in our nexte neighbours adioyning that wheras some proude and ambitious counsellers that soughte theiâ— owne priuate lucre vnder pretence of religion did moste cruellye entreate manâ— good and godly persons they themselueâ— haue séene that the mo they persecuteâ— and putte to deathe the mo did arise anâ— spring vp againe daily as it were of thâ— ashes of the other For it is moste true that was sometime saide of a wise and godly person that the bloude of the martyres is the séede of the Gospell Wherâ— Stephen was stoned to death the blindâ— Pharisies thought that the Church was â—tterlye destroyed notwithstanding it came otherwise to passe that it encreased wonderfully thereby as testifyeth saint Luke in his booke that hée wrote of the â—ctes of the Apostles Wherevppon that perverse and wicked councell beganne to â—e condemned as a thing that had done muche harme and no good at all not onlye to the Churche but to the common weale And therefore after that Princes had graunted libertie to euery one fréely to say their opinion of religion and that was determined and resolued vpon that was moste consonant vnto the worde of God peace was foorthwyth restored again and had continued if it had not turned all thinges topsie turuie agayne by vnruly Popes But forasmuche as I knowe myne owne weakenesse and my poore estate I can hardely hope that my aduice can haue anye credite with your Maiestie howbeit I moste humbly beséeche you to vouchesafe in this one pointe to followe the example of them that be sicke and diseased who perceiuing by proofe that the prescrâ—ptions of the experte Physitions doetâ— them no good will sometyme vse the aduice also of the empirikes as they calâ— them and those that be merely Practicâ—oners bycause it happeneth sometymâ— that chaunce is better than cunning anâ— that these shal doe more good by theyr experience than the other by methode anâ— booke learning As did lykewise Pharao iâ— my opinion who when he could not lernâ— the interpretation of his dreame at thâ— handes of his witches soothsayers waâ— not ashamed to aske counsell of poore Ioseph that was in prison and bandes bâ— whose diuine wisedome and foretellyng he prouided for the dearth that was tâ— come in Egypt Wherfore consideryng my poore estate being brought almost to penurie in these moste miserable dayes and that I am not greately fauourous with your highenesse I doubte not but those that be of your maiesties counsell will deride my trauaile bestowed herein disdain therat that I shuld be so bold as to presume to perswade your maiestie to things cleane contrary to the aduise is giueÌ„ you by them but time I trust shal declare which of the two is the better counsell For whereto goe they aboute to perswade you forsoothe that youre Maiestie would establish a law wherby your subiects of the low countries whoÌ„ they falsly charge with the crime of heresie shoulde be most cruelly entreated put to death but I to the contrarye rather and that you should rather giue eare vnto Christ who willeth you and all men to vse mercie gentlenesse compassion euen towardes those that shal erre out of the waye Besids your maiesty ought to consider that this crowne scepter is not giuen you to the intent you shold kill destroy your subiects but to defend preserue theÌ„ so that both pure religion ciuile gouernement may be maintained amoÌ„g your subiects neither is there any thing that I more earnestly desire pray for than that your Maiestie according to your honorable inclinatioÌ„ to gentlenesse mercy engrafted in you by nature and the duty of a christiaÌ„ magistrate shuld be a mean to pacifie al these ciuile warres and cruel persecutioÌ„s in youre lowe countries till you might in your owne person make final ende of all controuersies and determine all matters of religion by some lawfull parliament of youre Princes and estates By whiche pacification as it were by a kind of truce there shal not only nothing happen derogatory to youre highnesse but al they that dissent from vs and from oure holsome aduise and councell shall easilye see and perceiue that they will not onely vndoe the common wealth but also cary many soules with them into vtter destruction and then shall the sequele of the matter plainly declare whiche of vs hath giuen youre Maiestye more honeste and profitable aduice Albeit wée oughte to praye vnto God moste hartilye that hée suffer not their moste pestilent and pernicious councell to take that effecte that they meane and séeke for But to draw towardes an end moste excellent Prince I beséeche youre Maiestie for oure Lorde and Sauiour Iesus Christes sake the redemer of mankinde that you woulde in so weightie a cause as this call vppon God for the aide and assistance of his holy spirite who I trust will not faile you if you committe your selfe wholy vnto him in all your dooings and enterprises and do not followe the rude multitude nor the importunate exclamatioÌ„s of these doctors be they neuer so many in number that can cry nothing but crucifige crucifige war warre fire fire euen as it is reported of Achab who rather folowing the iudgemeÌ„t of .400 prophets than the will of God rashely and vnaduisedly entring into battell perished in the fielde Wheras if hée had rather leaned vnto the councel of poore Micheas albeit in the eies of the world simple and abiecte it had bene far better with him For God oftentimes reueleth his secrets and hidden misteries to base and obscure persons and hideth them from the wise and noble in this worlde neither oughte we to iudge of councell by the wisedome or multitude or nobilitie of men but by the onely feare of God who communicateth his secrete misteries to them that feare and reuerence him that saying of an olde writer is very true that those whiche will well guide gouerne the commoÌ„ wealth must not so much haue regard to the multitude of voices as to examine and try them by the waighte truth whether they leane therto or be grounded of couetousnesse hatred and ambition And vndoubtedly if there be anye nation country vnder your maiesties dominions that deserueth to haue your fauour clemencie extended towardes it it is this youre maiesties country of Flaunders whyche hath brought vp the most famous noble Emperor your maiesties father nourished your maiestie almost froÌ„ your tender infancie and borne so faithful allegeaunce towardes you that she may worthily think hirselfe to be preferred
ouer themselues to imaginations and questions of subtiltie but are contented in the simplicitie oâ— the worde of God with direction of thâ— holye Spirite to instructe their consciences Other there bée who of their Confessions Catechismes Commentaries and traditions make as it were a fifth gospel giuing no lesse authoritie to their particular interpretations than if they were of the Articles of Fayth not refusing to call al theÌ„ Heretikes who point by poynâ— doe not folow their imaginations which although were good and substantiall to edifie yet are they none other than the breath of men and therefore vnworthie of comparison with the eternall worde These things Brethren with the coÌ„sideration of theÌ„ mouing no small sorow in my minde foreséeing as it were the breach which Satan might make in the house troupe of God by such a meane procured me to attempt familiarly one oâ— your brethren and companions in the worke of God who as he séemed of some superintendence and authoritie amongest you so I imparted with him the greate â—â—aunder growing to the Churches therabout and else where by such differences and dissentions manifestly published not onely by bookes of infamie but also in iniurious inuectiues in open assemblies whome I requested in the name of the Lorde to exhort his companions to forbeare their further procéedings in suche sort with discontinuaunce of their slaunderous order of dooings altogither vnworthie of the ministerie of Christ Hys aunswere hereunto argued hys sufficient forwardenesse complayning albeit against others and saying that the best meane for accorde were to bring in disputation and to handle chiefly the question vpon the Lordes Supper vpon the diuers and sundrie construction whereof sprong both the disorder and dissention I sayd there was slender hope of present accorde this waye if both the one and other would not disclaime their stoute straunge order in proponing their opinions and interpretations For sayde I if they obserue no more modesty in theiâ— words than they haue vsed temperancâ— in their bookes and wrytings neytheâ— can the cause be determined nor the errour reduced for whiche respecte I accouÌ„t it not out of purpose to take a confession of Fayth and imparte with thâ— people those Articles wherein we all agrée leauing the reste that maye bring likelyhoode of dissention or slaunder tâ— the Church Herein he séemed to approue my aduise with persuasion that to take thâ— Confession of Auspurge were most necessarye to enforce this accorde subsigning suche Articles as with good conscience we myghte receyue and interprete the other according to our vnderstanding which we haue already done with meaning to bring them to light tâ— the edification of the Church to the enâ— euery one maye sée that the controuersiâ— is not so great as is giueÌ„ out to the people who being both troubled and amazed with such diuersities knoweth noâ— what path to tread hearing some preach that Christe is here and other saye hée is not there but here The church of Christ is not suche one but oures is the righte Churche wée are of Paule and they be of Cephas and others of Apollo Alas are we baptised either in the name of Paule Iohn or Martin Is not only Iesus Christ our Redéemer Is it not in hys name that we are baptised and broughte into the Church Is not he the soueraine Doctor graduated not at Paris but in Paradyse whome our Heauenly father hath ordayned for our chief schoolemaister wyth expresse commaundement to heare hym Why then do we séeke so many maisters and forgers of doctrine To conclude I desired the said minister to abstaine from iniurious inuectiues and words of quarrell in bookes with exhortation to his coÌ„panions to modestie and séemely temperaunce in their preachings also to perswade the people to faith mortification and brotherly charitie which albeit they haue not obserued but rather in the contrary haue vsed words of slaunder in the very Pulpit teaching by that mean their audience to imitate their disorders And whiche worse is you other my brethren euen of late haue caused to be imprinted certain Libels wherin you haue reuersed the names of persons and by conuersion and change of letters haue moste iniuriously haÌ„dled a certain minister of the gospel calling him a brand of hel or such like name of reproch a sutletie far vnworthy your vocatioÌ„ If these matters continue I fear me good brethren that the iudgemeÌ„t of god wil thunder vpon our heades wheÌ„ beleue me the liuing god wil know how where to find vs though we be vnder the protection of great princes for the Lorde wil not leaue vnpunished such insolencies and mistakings of his deare Church the whiche he hath bought with his bloud deliuered from the tiranny of Antichrist so now such men would efâ—soones raigne and ouer-rule hir vnder coloure of pietie and instruction of certain persons whom the Lord hath stirred vp to minister and serue in his temple And to speake more cléerly in this matter know ye good brethren that touching Martin Luther Philip Melancthon with other like meÌ„ we esteme theÌ„ true seruants of god to whom as the holy spirit hath plentifully imparted his gifts graces so haue they labored with an earnest care bothe to wéede vp the abuses crept into our Christian religion also to manifest the truth of the Gospell of Christe albeit we must do acknowlege theÌ„ to be no more than men so by consequeÌ„ce subiect to be ignoraÌ„t in many thinges for so god vseth to bestow his gifts graces vpon meÌ„ as the condition of their ignorant nature may shew that they bée not gods vpon earth Besides that it hapneth many times that the seruants of God do obserue a certain special wisedom as not willng to reueale al they do vnderstand fearing their audience not to be as yet capable of such doctrin the same happening euen to saint Peter the Apostle of Christ who albéeit hadde receyued visyblye the holye Spirite yet hée estéemed the time not yet conuenient to manifeste to the Iewes the abolition of the Lawe fearing leaste by such a mean the preaching of the Gospell shoulde be broughte in hatred and the publication of the same hindered On the contrary Saincte Paule was of opinion that in a matter of so great importance oughte to bée no dreade of daunger but to make open and publyke manifestation of the lybertye whiche the Lorde hadde broughte vnto hys Churche In lyke sorte wée haue reason to presume that these good seruants of GOD Luther and Melancthon séeing the greate resystaunce of the worlde agaynste the preachyng of the pure doctryne and the abolition of the Papistes abuses iudged it an acte of wisedome to giue a little place to suche surie of the tyme and to gaine the heartes of the people gently not to alienate them vntimely by the teaching of the true doctrine of the Sacramentes expecting from daye to daye more proper and fitte occasion to restors and bring in
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
foure certaine pointes and that more to reueale the slender edification that their readers may hope for of such lessons than to encumber our selues with the confutation of such vanities Touching that which you say of our inheritance of the originall sin and frée will lost the worlde it selfe doth declare well inough at this daye that euery one hath gotten a good lumpe of the inheritance of the corruption of Adam and the originall sinne as they call it and your writings shewe that you haue had youre parte thereof And I beléeue as you say that men nowe a dayes haue not any Frée will séeing it maye be further beléeued that there be a great many that haue slender sense and well worse vnderstanding as being altogither ruled and caried ouer by their affections Touching the matter of the incarnation of the sonne of God and redemption of man I coulde well haue pardoned you the obmission of the subtill questions you vse therein searching curiously the house wherein Christe dwelleth Item what make we of ascension or the signification of this worde heauen or the righte hande of God so that you woulde teache vs the true meane to receyue Iesus Christ into our selues séeing it pleaseth him in respecte of his goodnesse to make his dwelling in the hearts of the faythful and regenerate Otherways of what vse is Iesus Christe to vs being so far from the hart of man as you make him B. 4. Touching youre place of iustifying fayth I vnderstande not your language where you say that only fayth by meane whereof we take as of a hande the benefite of Iesus Christe to obtaine iustification regeneratioÌ„ and health the whiche indéede is true but immediatly after you say that by the Sacramentes are imputed and applied to vs the iustice and merite of Iesus Christe B. 4. Item in the same doctrine of Iustification you say it is a moste harde question to know what is that true Iustice which makes vs iust and agréeable to god with atteinment of eternall life but I had rather that without so many argumentes confutations and subtilties you hadde shewed to the poore and ignorant people what is the christian iustice and by what meane shée is giuen to vs B. 5. In the tractate of good workes you saye that the workes which men oughte to call good are those whyche God demaundes in hys worde and that those which be regenerate and guided by the spirite of God are they whiche shewe the fruites of a good Trée I beléeue it well and conclude vpon your saying that who hath not zeale loue charitie who suffereth not all things with pacience taketh euery thing in the best part couereth the faults of his neighbor and laboureth not to put peace in place of dissention can not haue regeneration And touching the rest of your questions whether good workes concurre in iustification as a cause formall or efficient the simple people haue not to doe contenting themselues wyth this beliefe that regeneration and faith without good works is a méere hipocrisie thing dead and that it is necessary that our new obedience serue as witnesse of our reconciliation and iustification Nowe deare brethren as I am voide of intent herein eyther to examine or exaggerate the newnesse of youre confession and much lesse to confute it by argumentes so I will leaue to the consideration of the Reader youre excuse in cutting off the commandement of the liuing God vnder pretext of certaine gloses and distinctions vnworthy to be vttered for here we doe not dispute whether the commaundement not to make anye images of veneration be a commandement particular or an appendix of an other whether it be ceremoniall or morall but wée will here mayntaine that it is an audacitie moste cursed to cut off from the law of oure God any one worde séeing specially that that summe and content of coÌ„mandement is so shorte and compeÌ„dious that it conteineth but ten commandemeÌ„tes the which if god woulde haue abridged he knew better how to do it than wée and therfore such as vndertake to correct his stile and accuse him of prolixitie giue sufficient proofe of their abhominable temeritie But let vs nowe come to the principall poynte of your debate and auncient question the which vpon a brauery you séeme to renue vppon euery purpose and place without hauing respect to the gret slaunder of those that bée weake Firste you vtter the summe of your confession of the Supper in these wordes Credimus igitur Christo affirmante quòd corpus sanguis eius verè ac realiter in sacra Coena adsit deturque externo modo accipiendum cùm Pane vino non fide tantùm aut spiritualiter idque tam ab indignis quà m à dignis sumantur contraria docentes cum Augustana confessione consentiendo damnamus That is to saye Wée beléeue in Chryste who assureth vs that his body and bloud be truly and really in the sacred Supper and that it is gyuen vs in taking it outwardly wyth the bread and wine not only with faith and spirituallye the whyche body is eaten aswell of the vnworthy as of those that be worthy And those that shall teache the contrary wée sticking to the confession of Auspurge do condemne them Sée here my brethren youre goodlye entrie of the article of your supper whiche we may not improperly liken to that of the newe inquisitors who condemne anathematize excommunicate and call Heretikes and cut off from the communion of the Churche all those whiche receiue not their coÌ„fession which me think you doe also as of purpose to maintayne yours of Auspurge as though it were a fifth Gospel or new article of the Créed What shall we say brethreÌ„ to these matters haue you no shame that men of good iudgement and vnderstandyng shoulde reade suche arrogant and rashe wordes Who are they that haue seâ— the authour of the confession of Auspurge or that of yours in such aucthoritie or degrée of the Churche that they may pronounce sentence of damnation agaynste suche as will not admitte theyr interpretation vppon a place or Texte of the Scripture What is hée of anye iudgement at all who will not feare to forsake the tyrannie of the Papistes to euer into an nther almoste of like condition Wée call the Pope Antichriste tyrant and butcher of mens consciences bycause that wythout libertie to heare men speake he coÌ„demneth and excommunicateth them and yet your doings are nothing inferior to his crueltie in pronouncing condemnation not onely agaynste your enimies but also againste suche as you receiue for youre brethren and companions in the worke of the Lorde and wâ—o no lesse for the duety of Christians than to take away the slaunder from the Churche of Christe doe searche by all theyr possible meanes to lyue in loue and friendshippe with you I coulde willingly say to the authour of youre confession as the Apostle sayth my brother my friend what art thou that condemns the seruants of another
wée detest and abhorrâ— all those names and surnames of Partialities that is to saye Martinistes Zwinglians and Caluinists with other â—ke knowing very well that GOD is â—reately displeased wyth suche separatiâ—ns and partialities in the doctrine of reâ—gion And I wish with al my heart that â—he doctours whiche haue taught here beâ—re and suche as at this day doe preache â—e Gospell were of more modestie and â—isedom and purely consecrated to search â—he glorie of the Lorde and not theyr â—wne proper praise then should the people bee in more lybertye of conscience â—nd the worshippers of one onely God â—nd not of mortall men ignoraunte and â—ynde who makyng themselues as Idolles doe desire to bée followed and â—olden in greate admiration I woulde 〈◊〉 God that euery one woulde saye with Sainct Iohn the Baptist it is méete that Iesus Christe be exalted and magnified â—nd that I be diminished and vnknown â—t is to Iesus Christ to whome we ought â—o send the poore soules desirous to finde â—nowledge and iustice and not to youre confessions institutions catechismes or commentaries For the reste brethren you séemâ— to complayne of the greate diuersitie 〈◊〉 interpretations that many haue pronouÌ„ced vpon the words of the Supper whâ—che partly I can not denie bicause man desirous to make their churche apart do raise their value or estimation of them selues among their audience wyth prâ—tence to celebrate their owne names frâ— whence it procedes that hauyng but onâ— truth and one simple intelligence in thâ— wordes of Christe all suche as digrefâ— from the same to vse some strange an newe order do euery one bryng into thâ— Churche his innouation But I beséech you coÌ„sider whether amongst those that receiue the tenth Artâ—cle of the Confession of Auspurge ther bâ— any diuersitie of interpretatioÌ„ to the enâ— that if you wil haue all the worlde for 〈◊〉 eschuing of the condeÌ„nation of your sentence to folow your confession you firâ— labor to establish an accord amoÌ„gst youâ— selues and then euery one wil deliberatâ— vpon that he hath to doe For you beinâ— deuided amongst your selues of diuers â—pinions we are ignoraÌ„t in the part we â—ught to folow to escape your coÌ„deÌ„natioÌ„ First you know well that Mathias Ylâ—â—ricus whome I thinke to be the author â—f your confession is not of opinion with â—hose that haue composed and presented â—he confession of Auspurge and you and â—e are not ignorant of the conteÌ„tions deâ—ates and dissentions which be euen till â—his day betwene him others Al which I will not here repeate bycause my inâ—ente is not to kindle the coales of dissenâ—ion but rather to quenche them I will â—ot bring to lighte the faultes of others â—ut rather couer hide them albeit it is â—asie for euery man to sée both how thinges haue passed and how they are now vâ—ed and that by Bookes that are printed Touching the breaking and brusing of breade you sée I am sure that in thys â—owne of Antwerpe the Ministers be not of accorde I leaue aparte the truthe of the Question which you call indifferent notwithstanding that the institution 〈◊〉 the Lorde beareth by manifest wordes the breaking of the bread S. Paule caâ—leth that holy Supper the breking of bread whych also all the auncient church do approue And for my part I am of opinioâ— that in the ceremonie of the holye Supper the breaking of breade oughte to bâ— obserued as signifying and assuring tâ— vs that Iesus Christ was offered broken for vs for the reste as when Chrisâ— celebrated the supper whether the bread he had then betwene his haÌ„ds was greaâ— or little I leaue the decision of that question to Monsieur Mathias Yllyricus whâ— saith that Iesus Christe in the Supper brake the breade bycause the cakes werâ— too great and hée had not made prouision of little waffernes as we vse so that necessitye forced hym to breake the breade without hauing intent to teache vs anyâ— thing by the breaking of the bread The Churches of the moste noble Prince elector and Countie Palatine receiue the confession of Aâ—spurge and yet in youre Catechisme you teache that the vnfaithfull and vnworthye doe not eatâ— the bodye of Christe in the Sacrament the which is against your article and coÌ„seâ—â—â—tly against the confession of Auspurge The Diuines of the renoumed prince of Hessâ— haue receyued the confession of Auspurge and yet Andreas Hyperius doctour of the vniuersitie of Marpurgeâ— belonging to the sayde Prince receâ—yued the Confession presented by the Straungers out of the towne of VVesell against which confession Heshussius his companions and yours haue raised many debates to banish from the countrey such as folowed the said confession the same arguing manifestly that you and your companions be not of accorde with the churches of the sayde Prince Ioannes Pimeerus a man learned and no lesse deuoute as you knowe albeit be receyued the confession of Auspurge writ notwithstanding a booke against the said Heshussius refuting the opinions of the Supper and other things the whiche Heshussius nameth himselfe to be of the confession of Auspurge and your adherent and confederate to maintayne this dissention In the yeare 1565. the righte noble Prince elect of Saxon presented to the vniuersitie of VVittemberge the writings of Ireneius and Iames Andreas as vpon meaning to examine theÌ„ touching their opinion of the supper where vnto the vniuersitie aunswered that the saiâ— â—enrius and Andreas vsed in this matter diâ—â—â—s and sundrie orders of speache both now dangerous altogither vnknown to the auncient Church that is to saye that the humanity of Christ was dispersed into euery place â–ª that the humanity of Christe was Creatour of all things that Iames Andreas confounded the communication of languages or properties in the person of Christe and that they shared that the vniuersitie of Tubinga the church of VVitteÌ„bergh were troubled with these innouatioÌ„s of doctrine exhorting them to cease from such disputations with contentment onely to beléeue that the wordes of Christ be true when he sayth this is my body Now my brethren what part I pray you shoulde we follow séeing both the one and the other be of the confession of Auspurge Paule Eberus denyeth expresly that the vnworthy eate the fleshe of Christ who being of the confession of Auspurge doth neither agrée with you nor yet with Brentius who maintaineth that Iudas in the Supper did as well receyue the body of Christ as S. Iohn or S. Peter The eyght article of the confession of Auspurge doth teache that the vnfaythfull are not members of the church and therefore receyue not but the outwarde signes of the Supper So that when you lay that the vnworthie receyue the body of Christ you are there contrary to your own proper confession I pray you what coniunction is there betwéene light and darknesse What acquaintance betwene Iesus Christ and Beliall No let vs rather remember and retayne that whiche the Prophet sayth that God loueth not the
wicked nor their wickednes neither shall the vngodly dwell with him Philip Melancthon author of the confession of Auspurge in the Apologie of the same confession doth teache that the participation of the body of Christ is receyued of the faythfull by the meditation of his benefits then to receyue Christ it is not néedefull to gnawe him or breake him with our téeth Besides the wicked which haue no meditation nor godly recordation of the benefites of Christ although they chaw the bread yet can they not receyue Christe by the saying of the same Author to whome your doctrine is contrarie in this poynt Martine Luther hath ben estemed a good interpreter and vnderstander of the confession of Auspurge and yet he fayth that the very iuice and mary of the holy Supper is to receiue an assurance of the remission of oure sinnes by the sacrifice of Christ Those then that say that the vnfaithfull and vnworthy receiue the bodye of Christ which is the iuice and marow of the sacrament be contrary to the said doctor and by consequent to the confession of Auspurge the which you do in youâ— Article The Duke of VVittembergh willeth and meaneth that his confession agrée with that of Auspurge and yet the article of the Supper in his confession is interpreted by the wordes of Ezechiell saying this Quarey or tyle is the towne of Ierusalem c. That is to say doth signifie or meane the towne of Ierusalem c. Who then will not receiue this place in the interpretation of the Supper disagréeth with the confession of the sayde Prince and by consequent with that of Auspurge amongst whom is Kemnitius who reiects wholy this place in the matter of the Sacraments Touching this worde vnworthye and who ought to be called so you be not of accorde for Heshussius your companion with large argumentes goeth about to proue that the faythful caÌ„not any way be called vnworthy Kemmitius in the coÌ„trary maintayneth that the place of S. Paule treating of the vnworthinesse of such as receyue the Supper ought to be â—â—â—erstanded and interpreted by the other place of the Gospell where the Cerâ—â—urioÌ„ saith that he is not worthy that Iâ—sus Christ enter into his house as the aâ—cient doctors haue interpreted it Whicâ— of these shall we beléeue séeing they be 〈◊〉 contrarie opinion and yet both the oâ— and other followers of the confession oâ— Auspurge The xiij Article of the Confession oâ— Auspurge teacheth that the lawfull vsâ— of the Sacrament demaundeth necessarâ—ly Faith without which vse the Sacrament is no SacrameÌ„t Those then whicâ— haue not fayth in the administration oâ— your Supper haue not also neither Sacrament nor body of Christ and therforâ— the Communion that the vnworthie doâ— make resistes your owne confession The xxj Article of the confession 〈◊〉 Auspurge sayth that for the difference 〈◊〉 ceremonies and traditions of men a mâ— ought not to accuse the other Churches and much lesse condemne them of erroâ— nor call them aduersaries who are of contrarie opinion And yet you my brâ—thren call the other Ministers of thy Church aduersaries enimies and people cut off from your companie bicause they do not blesse at the aultar the bread â—efore they doe distribute it with obseruation of other ceremonies that are of â—ustome in your Supper Touching this worde with when you saye the bodye of Christ is receyued with the breade you are not of accorde for certain of your coÌ„fession affirme that Christ is enclosed within the bred others vpon the bread others as the fire within the hote water others as the fire within the burning iron others as the graÌ„ge or house within the letters or wordes of contract in effect who woulde recite all the similitudes interpretations which they of the confession of Auspurge haue made vpon the words of the supper and all to maintaine the doctrine of the presence of Christ linked with the exterior â—lements should find the discourse long and the matter of small purpose In the ende Iohn Alasco superintendent of the Church of London being in the Church oâ— Frankefort and séeing such dissentions tending rather to dissolue the vnitie 〈◊〉 the Church than to redresse it is of opiâ—nion that that worde of the Confession of Auspurge where Christe is receyued with the breade signifieth that when thâ— faythfull eate the breade in the Supper with their corporall mouth their spirite with the mouth of Faith receyues Iesus Christe whiche is on the righte handâ— of god And suche interpretation oâ— this worde with was receyued of thâ— Senate of the towne of Frankefort as a declaration agréeing with the confession of Auspurge whereby the poore straungers which are withdrawne thither liueâ— in peace and quiet vntill by reason of other quarelles this Question was eftsoones renued by whiche meane they became in effect the cause of the dissipatioâ— of so flourishing a Church There be also amongst you that say that the body oâ— Christ is present in the Supper as Iesuâ— crucified was present to the eyes of thâ— Galathians and as the day of Christ waâ— present to Abraham and yet are they receyued into the company of these which maintaine the Confession of Auspurge And bicause Heshussius being at the vniuersitie of Hidelbergh made himselfe enimie to this interpretation and troubled the Church with debates and questions it is sayde he was banished from the said vniuersitie like as diuers haue alreadye put in wryting many things belonging to this dissention and others whiche we haue mentioned Beholde brethren one chiefe occasion much hindring manye men to embrace the true religion and to bring themselues into your assemblye as séeing amongest you so great diuersitie of opinions And for your partes touching the matter of the Sacraments you pursue them so egerly so sharply and with such bitternes and stomacke that the very blinde themselues discerne in you more desire to obteyn victorie than zeale of God to instructe your ignoraunt brother For when we haue a direct will towardes our neyghbour with a liuelye touche of compassion of his ignoraunce and haue a Christian desire to manifeste vnto him the truth we do not procéede by iniuries excoÌ„munications nor condemnations the same being in déede the very effects and motions of a contentious and arrogant spirite with a minde full of felonie But of the contrarie we vse swéete and softe words of inducement with persuasions of modestie as knowing assuredly that man is a kynde of creature so fierce of stomacke as he is not to be qualified otherwise than by gentle admonishment and specially in the case and question of his religion which hauing hir true fouÌ„dation in the bottom of his hart it is impossible to plant persuasions of religion afore we haue ouercome gayned that place with gentle allurements and then with frute to plant there the doctrine of fayth Besides also you labor vs greatly to enter into disputation in this Church vpon the poynt of the supper which we will not refuse so
to hell in place to draw them out of purgatorie and lastly as a full of their tiraÌ„ny haue subdued and put vnder their féete the Monarchs Emperours Kings Princes and Magistrates of the earth forcing them to an humilitie vpon their féete they haue vsurped Seigniories and principalities by violence and effusion of mans bloude to tâ—â— ende to make themselues princes and great Lords and theyr children neuews and allies hauyng attyred themselues gorgiously with stolne feathers like to Esops crow and where afore they were so simple that they hadde scarcely wherewith to fill their bellies nowe some of them are béecome Princes some Dukes Earles Marquesses others triumph at theyr pleasure deuouring the goodes of other men all whych is tollerable with them bycause that the Pope their father hath put them in possession of suche wealth iniustly vsurped And if anye one kindled wyth the grace of our Lorde be priuie to such abuses and goeth aboute to discouer them to the people incontinent the Popes their Parentes and Allies with open mouth doe call suche Preachers Heretikes Apostates banished Strangers and people vnworthye of reliefe in a Common state and will enter forthwyth into deuise and trauaile and that with all diligence to commit them eyther to the fyre and fagottes or otherwise to extirpe them quite from the earth bycause they feare that the preachers of truth discouering their pot of roses as the prouerbe saith and that the worlde vnderstanding their tirannies euery one will withdraw and take away his fether rightely belongyng to hym and so in the end the Crow will eftsoones become a crowe and this ioily fellowe dothe returne to his first beggerlye estate Herevnto I aunswere and saye good brethren that you haue greate reason and I woulde in GOD the stones had mouths to manifest suche abuses But yet there is necessarye to our side a sober obseruation of modestie in the words we vse to speake for my part I dout not at all that the diligence of the Popes Cardinals with their pareÌ„ts and Allies is not rather to maintaine their vsurped estates than the glorie and zeale of God for if they had anye religion they would shew it in their life and coÌ„uersation But alas all the worlde séeth that the greatest zealors and defendors of the Papists shewe almost no feare of God and the Popes theÌ„selues deride with open throat our sauiour Christe according to the exaÌ„ple of one that died not long since who hauing lefte behinde him many lordships to his children and nephews vsurped by tyranny saide in sorte of railing or madde scoffing that this fable of Iesus Christ had greatly profited many houses who of shifting roysters and disordered people were become possessoures of large reuenues Marke this blasphemie consider what religion this holy S. Peter and vicar of Christe hadde in his hart who notwithstanding vsed his tymes and occcasions so conuenieÌ„tly as he forgat nothing that concerned his profite But my hope is in God that he will destroy that Babylon and the tyrant Nemroth that defendeth hir his parents and Allies who to preserue their vsurpations raise warre against the children of GOD and murder them Expecting deare brethren this horrible iudgement and moste assured punishement that wil fall vpon them let vs vse pacience in the wrong they offer vs If they call vs heretikes bicause we will not folowe the faith of their Popes but embrace that which Christe hath taught vs Let vs estéeme oure selues happie if they call vs Apostates bycause we bée come forth or rather the Lord hath wonderfully deliuered vs froÌ„ the Idolatries and superstitions of the Papistes Lette vs accompt our selues neuerthelesse happy for my part I protest afore the Lord that it is to mée a title and surname of glorie and dignitie to be called Apostate of the Pope and the Antichriste of Rome If they call vs banished from our countrey let vs rather reioyce than discomfort knowing that God hathe not banished vs from his grace neyther is it Christe that hath throwne vs out of hys spirituall kingdome but it is the inquisitours who woulde either haue banished or burned vs per effigiem in spending their rage vppon the strawe and papers bycause they coulde not execute it vpon the flesh and bones of the members of Iesus Christ Let vs giue thanks to god in that such banishments and persecutions procéede not to vs as being guiltie either of thefte murder or treason to our Prince and magistrate nor attainted of any other offence worthy of punishment but bicause we search the health of our soules in the simple and pure word of God. If they call vs straungers let vs remembre that the heauenly father which hath aduowed vs for his children is lord of Heauen and Earth And into what part so euer we shall go we be in the couÌ„trey of our father we be his proper inheritaunce as the Prophete sayeth in the Psalm 7. That the righteous shall dwel in the Earth and be lawfull possessors of the same Let vs comforte oure selues in this that neyther oure running oute of the countrey nor oure absence from the lande of oure birth hath béene moued by any vsurpation of the possessions or goodes of other but onely to giue place to persecutions Such fléeing awaye is not shamefull but rather honourable séeing we are companions of oure heade and redéemer Iesus Christe who from his childhood was a stranger in the countries of the Egiptians shewing the persecutions of Herode If our persecutours doe curse vs let vs blesse them if they search or séeke oure death let vs pray for their life And when ther shall come question to discouer their abuses tyrannies and extortions let vs vse it with sobrietie modestie and grauitie that it may appere euen to themselues that we are not led by any malice againste their persones but of a spirituall zeale to the glorie of God the aduauncement of the kingdome of Christ chiefe of the church and to the health of the soules of the poore and simple people beguyled and seduced euen vntill now by the preachers of dreames and fables who vnder the colour of Iesus Christe haue martired his church and being in déed very rauening Wolues doe name themselues pastors and sheepherdes of the troupe of god Lastely lette vs endeuor to liue in peace one with an other whether they be of the Romish religioÌ„ or reformed church praying always to the Lord that he will lighten vs in our ignoraunces whiche wée ought to shewe to euery one wyth all modestie and gentlenesse accordyng to the example of our mayster and Redéemer Iesus who hath not disdayned to receyue gently and teache myldly his very enimyes persecutyng hym dayely and making coniurations to take from him his life Let vs remember that being eueÌ„ vpon the crosse pinched with the extreme pangs of death not mynding his owne paines he had remembrance of his enimies with prayer to his heauenly Father to pardon their offences let vs imitate
ends of them that persecuted the Churche Iohn 4. Ruardus Taperus VVhy Christ vvas called the vvorde Iohn 1. 1. Iohn 1. Heb. 1. Math 2. Heb. 7. Luke 2. Hebr. 9. Psalm 19. Rom. 1. Hebr. 11. Hovv diuersly God hath reuealed hymselfe The authority and credite of scripture vvhere it proceedeth The holye Scriptures are obscure to that vvilful and vnregenerate The firste degree in knovvlege of God. Psalm 1â— The seconde degree Sapien 2. The hatefull speaches of the vngodly against the vngodly The thirde degree proper only to the electe The originall cause of the controuersies aboute religion Rom. 5. A description of mans corruption before his regeneration Rom. 3. Psalm 14. Psalm 53. Psal 5. 9 Psalm 140. Psalm 12. Psalm 39. Psalm 36. Esay 19 Prouer. 1. Psal 13. 35. Collos 2. The firste sort of sinners The firste imaginatioÌ„ oâ— vvickednesse is very sinne in it selfe The Popish distinctions of sinnes by degrees Rom. 4. Genes 3. Rom. 2. The vertue and efficacie of the lavve The figures of the olde testament shadovves of Christe Heb. 6.7.8 Arnobius in his third booke contra Gent. The firste builders of temples Iohn 1. Hebr. 1. Luke 1. Math. 1. Gene. 3.15.17 The originall of sects heresies Vide compend theolog lib. 6. cap. 4. Ruardi Tapart Pet. Lombar Sent. 4. Scotus in 4. sentent Tho. Aquin. in sent laus Ezechiel â— Psalme 51. â—â—de comâ—nd theoâ—g lib. 6. ep 25. Ruâ—â—d Tapart 〈◊〉 confess The fruites of Popishe confession Cap. omnia vtriusque sexus c. de sum Trinttate fide Cath. Extr. de poenitent remiss Sem potius mâ—nducantes Rom. 7. Genes 3. Exod. 20. The true order of confession Priuate coÌ„fession Psalme 52. Esay 50. Open confession and voluntary Daniel 9. 1. Timoth. â— Confession in the face of the congregation Priuate reconciliatioÌ„ Publike penaunce for publicke offences Good intentes the cause of errours Cap. omnis vtriusque sexus c. Compend Theolog. lib. 6. cap. 29 Ruard Tapart art 6. de satisfactione The applâ—cation of Monkes merits The occasion of establishing Purgatory Hebr. 7. Psalm 110. Esay 53. Confession of our ovvne misdeedes The beginning of the feare of God. The giftes and graces of the holy ghost Degres of regeneraâ—â— on Christian â—aith Luke 1. â—itus 2. Hovv vâ— be couple vvith Christe Iohn 17. Regenerâ—tion and invvarde baptisme â—es 27. â—hryste Iudge to â—itte the â—ythfull Iohn 5. Free Iustification throughe faith Luke 7. Christes chardge vvhich he gyueth to the sinner that is coâ—uerted anâ— beleeueth â—ompend â—heolo veâ—itatis lib. 6 â—ap 32 â—igh coÌ„tr 2. hom 2.2 â— 12 Ruâ—r â—ap act 8 â—onc TrideÌ„t â—ap 7. Luke 10â— Deut. 24. Vide summaÌ„ Theolog. Alexand de Ates art de Iustifie Rom. 5. VVhat Iustificâ—tion is The renouation of our vvill and vnderstanding Psalm 32. The doctrine of freevvill as the Papists teache it Our communion fellovvship vvith Christe Luke 1. Roma 8. Rom. 8. 2. Timoth. 9. Thom. Aqui. 1.2 q. 113. Ephes 3. 2. Cor. 13. Iohn 17. Maâ— blind vvithoutâ— the right oâ— the spirite The â—â—rcâ— degrees of merites Merita dâ—gna De Congrâ—â—o De Condigâ—o Math. 5. VVorks of supererogation VVorkes of mans deuice and inuention Esay 1. Roma 8. The coniunction of Christe and his members is spirituall Math. 28. The badge and token of our regeneration Rom. 8. The holy spirite in the mindes of the regenerate Esay 59. The encrease of faith The mortification of the fleshe Brotherly charitie Rom. 12. Galath 5. Coloss 3. Iohn 4. The vvise sentence of Salomon vppon the tvvo harlottes The Romish churche is no mother but a stepdame The care that the heathen princes had in deciding their subiects causes Deut. 17. For vvhat purpose kings vver anoynted The authoritie of the Magistrate proceedeth from god Rom. 13. Armour and vveapons vnnecessary instruments to remoue abuses epist. 73. The incoÌ„ueniences that ensue vvhere religion is forced The armor of Christians against persecutioÌ„ by silence and hope Forced religioÌ„ hardly taketh depe roote In the hearâ— The vvay to vvinnâ— men to Christiaâ— religion Act. 8. Hereto maye in a sorte be applied that of the Poet. Nitimur in vetitum semper cupimusque negatâ—â—d est VVee striue for that vvee moste are forbidde Micheas alone preacheth the truthe againste 400. false Prophets 1. Reg. 22 Psalm 34. Flaunderrs a place of good entertainment A perillous matter to â—riue a multitude â—nto deâ—paire The clemency of Charles the â—ifte tovvards the Spaniards â—hat rebelled The petition of those of the lovv countries VVhether men of diuers religion maye be at peace one vvith another The Pope giueth entertainmet to Ievves levvishe ceremonies In the Pulpit ought not be preched other vvords thaÌ„ of God to knovv and serue Christ DescriptioÌ„ of the false Prophetes and preachers of the Papistes Reade the Epistle of S. Iudas the Apostle A meane to accorde questions concerning the doctrine VVarre of learned meÌ„ most slaunderous VVhereof it coÌ„meth that the audience in the reformed church to be deformed in liuing M. Yllyrye The authoritie of Luther and other Doctours of the Gospel The vvisdome of S. Peter The zeale of S. Paule Galath 2. Reade the â—â—utles of MelancthoÌ„ to Luther but chiefly the second Reade th beginning of Sleidan historie VVhat supper the Protestants had in the beginning The marke of the Christians Ioâ—n 13. Doctrine of the holy Supper of Christe The summe of the Doctrine 〈◊〉 Christe Christe is the Fruite of the Tree of life The true vnderstanding of the vvordes of Christe Iohn 6. Cause of the celebration and institution of the Supper Interpretation of the vvordes of Christe in the Supper The Spirit of God is not lincked to outvvarde ceremonies The receiuing of the sacraments serue nothing to suche as vvil not receiue Christe The vnderstaÌ„ding of the vvordes of the holy supper Note the absurditie of the false interpretation of the vvordes of the supper Note the interpretatioÌ„ of these vvordes ComparisoÌ„ betvveene the first and second Adam Meane to receyue Christ Election Vocation Penance The true preparatioÌ„ to knovve Christ is to knovv the necessitie vve haue of him The faithfull feele the preseÌ„ce of Christ in their heart The life of a Christian shevveth that he hath Christ in him Sacrifice of thanks gyuing in the holy supper Confirmation and augmentation of Christ receyued in the supper The holye supper representes vnto vs a brotherly charity of one to an other The occasion of the vvriting of this Epistle Reade the Articles of the confessioÌ„ of faith of Yllyric the better to vnderstande the Articles folovving The opinion of Math. Yâ— lyricus his companions touching the Supper â—Vhat â—niunction â—etvvene â—hrist and â—eliall 〈◊〉 Cor. 6. Thei of the coÌ„fession of Auspurge agree not amongest themselues vpon the vvordes of the supper Reade the booke named Antithese of the true falâ— exposition of the tenth Article of the CoÌ„fession of Auspurge the Authour of the same is Sybran Andreas Touching the dissention of M. Ylliricus vvith Philip Melancthon and those of the confessioÌ„ of Auspurge read the epistles of MelancthoÌ„ in manye places but chiefly the Page 452. Also the Acts Synodals imprinted in the yere a thousande fyue hundred fiftie and nine Also the ansvvere giuen to the legate of Saxon by Philip Melancthon Seeke the confession K. 10. 11. A sharpe poynt of M. Yllyricus in his confession The preachers of the confessioÌ„ of Auspurge accuse the other ministers VVee ought so to preach and vvrite against the abuse of the Papists vvyth a Christian modestie The tiraÌ„ny of the Papists vppon the spiritualtie teÌ„poralitie The cause vvhy the papists and â—heir allies â—ake vvar against the Gospell The children pf God are neuer out of their ovvn countrey Iohn 3. Luke 7. 2. Cor. 4. Rom. 9. Eccle. 4. Iohn 13. Cor. 12. 13. 1. Tessa 4. â— Iohn 2. 3. â—â—â—uer 10. Verse 12. Ibidem 15. Verse 17. 18. â— Iohn Leuit. 22. Leui. 19. Math. 5. Rom. 12. Rom. 13. Iohn 13. Rom 9. Colos 3.