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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19367	A supplication exhibited to the most mightie Prince Philip king of Spain &c. VVherin is contained the summe of our Christian religion, for theprofession whereof the Protestants in the lowe Countries of Flaunders, &c. doe suffer persecution, vvyth the meanes to acquiet and appease the troubles in those partes. There is annexed An epistle written to the ministers of Antwerpe, which are called of the confession of Auspurge, concerning the Supper of our sauiour Iesus Christ. VVritten in French and Latine, by Anthonie Corronus of Siuill, professor of Diuinitie.	Corro, Antonio del, 1527-1591.; Corro, Antonio del, 1527-1591. Epistle or godlie admonition, to the pastoures of the Flemish Church in Antwerp. aut	1577 (1577)	STC 5791; ESTC S116690	149,833	422

that it may be done in good order and with the consent of the state we would also that you agrée first amongest your selues to the ende we might knowe what part to maintayne Wherin albeit I cannot but feare that your intent was rather to search matter of triumph without victorie with occasion to sende of your bookes to the nexte fayre of Frankefort than of a zeale pur● affection to pacifie this afflicted Church toward which God graūt vs the zeale of his glory And I pray you of what purpose wold it be to vs vpon the disputatiō to agre with you seing that by such meanes we shuld fal into the euil wil of a gret part of the Princes Protestants of Germanie who abhorre alredy the opinions you haue vttered of the person of Christ to be in the presence of the Supper by the same meane also we shuld make our selues companions and adherents to Yllyricus your Superintendent or author of your confession who is hated of the moste noble Churches and vniuersities of Germanie and chieflye in VVittenberge who hath bin the mother nurse of the first Protestants These things considered I sée neither order to dispute nor reason to come to accord with him his adherēts The seconde point wherein I requested Mathias Illyricus and you to take some paynes was in the doctrine of mortification a thing most necessary for this lamentable time wherin we sée so many Epicures so many Libertines so manye Atheists and people abandoned to all filthinesse and dissolution of which so principall a matter you touch not one worde in all your cōfession but rather with your vnbridled order of procéeding shewe to the people great example of immortification By the which those that haue iudgement in spirituall things maye sée that youre doctrine and Scripture is not a doctrine taught by the spirite of God and receyued in his schoole but rather certayne textes and propositions gathered oute of the papers and Bookes of others who peraduenture haue proued better than wée that whiche they haue taughte and left in writing The last part of my request to M. Illiricus was to exhorte you to intertaine a charitable and louing vnitie to the ende al the church might be edified as well by the one as the other which he hath done quite contrarie in your cōfession as witnesseth the words of the xvij article in this sort Quod aduersariorum coena impie celebetur Si quis hactenus dubitauit vtra sen●entia sit verior in sacramentaria cōtrouersia ●lli sanè vel ex solis ipsorum agendis ac formuli● sacra communionis ipsa praxi coena statue●e haud difficulter poterit Tantis enim corru●ptelis sacrilegijs in tam sacrosanctis mysterijs ●assantur vt citra horrorem ac tremorem eas ●ophanationes pia mens cognoscere non possit ●as igitur vastationes ac violationes tanti mysterij hic breuiter exponemus vt sibi pusilli Christi cauere à tantis piaculis ira Dei poss●nt Multis ergo modis eorum liturgia impiè ●●ragitur That is to saye If any by the things aforesayde be yet in doubte not knowing whiche is the truest opinion in the matter of the Sacramentes he may easily be certified of a truth in beholding their actions and ceremonies in the celebration of the Communion for there be so many corruptions and sacrileges in so holye mysteries that a Christian mynde cannot behold such prophanations without horror and feare We will then declare briefly in this Epistle the destructions and violations that are committed in so great a mysterie to the ende the little ones of Christ maye stande vpon their gard against such execrable crimes but speciallye againste the ire of god Their ceremonie of the Supper that is to saye of the sacramentaries as you call them is celebrated with impiety in many sorts First you say that we make no benediction vpon the bread Secondly in that that when we giue the breade we exhort those that receyue it to haue remembrance of Iesus Christ broken offered and sacrificed for our reconciliation to the heauenly father and satisfactiō of our sinnes with the diuine iustice Thirdly bicause that in this we séeke to be folowers of Iesus Christ who celebrating the supper sayd to his disciples Take and eate c. Fourthly you accuse vs in that we forget in the Supper the wordes of consecration Fiftly for that we pronounce not the wordes of consecration to the ende the bread may perceyue our voyce and so vnderstande the worde of God and so be conuerted into the body of Christe Sixtlye you accuse vs bicause we persuade the assistantes not to settle their eyes vpon the consideration of the visible exterior elements but rather raise our minds cōsideratiō to Iesus Christ the true heauenly bread for the nouriture of our soules who being already immortall is glorified vpon the right hande of the Father The seauenth impietie which you saye we commit is That we tell the assistantes that they take the breade and wine in remēbraunce of Iesus Christ In the eyght you saye we fayle in that we vse the wordes of Christe saying Take and eate and haue remembraunce of Iesus Christe employed for you wherein according to your scoffes of custome and poeticall sleightes you make vs like to the Beguiars and Beguines when they féede in their repastes The Lorde pardon you such orders of teaching to your neyghboures and reueale vnto you the modest grauitie whiche he demaundes in those that professe themselues pastors of the shéepe and pronouncers of the Gospell Ninthlye you blame vs in that we doe not counterfeite Iesus Christ as the Priests of the Papists doe as obseruing not point by point and worde by worde the ceremonies that he made and speake not in the same order the wordes which he pronounced Your tenth and last accusation is in that as you saye we rob deceitfully the supper of the wordes of consecration by meane whereof the body of Christ ought to come thither and yet we say to the assistants that they receiue the bodie of Christ Beholde deare brethren one part of the accusatiōs wherwith you haue charged vs touching the matter of the Supper whervnto I will not aunswere as being things so vaine of so small importance that there is none participating with eyther pietie or godlinesse which accoūt not the time lost or at least euill employed in the debate of such things for as the Lord hath made vs once to vnderstand by his grace what it is to receyue Christe and that we haue felt the fruites of his presence so all youre accusations and Argumentes of persuasions to the contrarie are but superfluous And therefore in place to make you aunswere and fall into the faulte whiche I sée in many who doe nothing in all the tyme of their life but dispute and debate I will praye to that good God to giue vs all a grace of participation wyth his

speake o● Christe Whether thys propositio● bée true Christe was from the béeginnyng whether it bée more aptely● sayde that hée is compounded o● bothe natures or consysteth or is commixte or knitte togyther and combined or as it were gellied or moul●ed or coupled and conioyned Howe muche better were it to omit these moti●ns and vaine questions and to content ●ur selues with that which the Apostles ●aue taught vs whiche affirme vnto vs 〈◊〉 plaine termes that Christe accordyng ●o the fleshe was made or begotten of the ●éed of Dauid and is the true son of God ●lmighty according to the spirite and so ●y thys meanes contenting our selues with this simplicitie of speach should en●euour our selues to expresse Christ him ●elfe that is to say practise moste perfect ●olynesse and innocency in our liues and ●onuersation Besides this in how darke ●nd doubtfull termes do these blind Sco●istes dispute and reason of the foure in●tants of nature as also where they goe ●boute to proue that this worde person ●oth not signifie relatione Origenis neyther ●he common relation c. Many more examples of like impious and wicked dis●utations procéeding from the idle curio●itie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in r●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 ministe● words to vtter so fond and nice conce●● withall I haue thought good to retourn● to matters more euident leauing the● and other such like toys as the religio● 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 th● vnspeakeable beginning of the worde whether it tooke being at an instant o● by processe of tyme by waye of procéeding or generation These and such other like what vse I beséeche you can the● 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 onl● with the pure and perfect word reiecting ●homas Aquinas with his curious questi●ns Scotus with his subtil and sophistical ●rgumentes Durandus with his follies ●nd diuers others of that sorte with their ●oste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost sense●esse in so much that he neither was tou●hed with his own misery and calamity ●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 cōscience know by his own experiēce 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 ●alke in good workes by the which men night not only be acceptable in the sight ●f God but iustified also before him And herevpon they take occasion to ●aunder vs as though we should affirme ●ood workes to be néedelesse and shoulde withdrawe men from the studye and ex●rcise of vertue and lette them loose to all ●icenciousnesse Whereas we studye all we can and vse all our endeuour to shew ●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 tha● 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 ●taine true and perfect libertie And to ●e intent that he might be led as it were ●y the hand to the knowlege of his Mes●as and Sauiour he set before his eyes ●sible ceremonies wherein as in a Ta●le wée mighte beholde the person the ●ffice and the moste singuler and super●●cellent effects of the said Sauiour and ●edemer Christ Iesus to wit the sacri●ice and order of sacrifying the Sanctu●ry the propiciation the vaile the table ●he shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togi●her and no doubte ye shall well perceiue ●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

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

ouer themselues to imaginations and questions of subtiltie but are contented in the simplicitie o● the worde of God with direction of th● 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 thē Heretikes who point by poyn● 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 cōsideration of thē 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 o● 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 ●●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 thei● words than they haue vsed temperanc● in their bookes and wrytings neythe● can the cause be determined nor the errour reduced for whiche respecte I accoūt it not out of purpose to take a confession of Fayth and imparte with th● people those Articles wherein we all agrée leauing the reste that maye bring likelyhoode of dissention or slaunder t● the Church Herein he séemed to approue my aduise with persuasion that to take th● 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 t● the edification of the Church to the en● euery one maye sée that the controuersi● is not so great as is giuē out to the people who being both troubled and amazed with such diuersities knoweth no● 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 cōpanions 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 hādled a certain minister of the gospel calling him a brand of hel or such like name of reproch a sutletie far vnworthy your vocatiō If these matters continue I fear me good brethren that the iudgemēt of god wil thunder vpon our heades whē 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 ef●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 mē we esteme thē 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 thē to be no more than men so by consequēce subiect to be ignorāt in many thinges for so god vseth to bestow his gifts graces vpon mē 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

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 you● 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 cānot any way be called vnworthy Kemmitius in the cōtrary maintayneth that the place of S. Paule treating of the vnworthinesse of such as receyue the Supper ought to be ●●●erstanded and interpreted by the other place of the Gospell where the Cer●●uriō saith that he is not worthy that I●sus Christ enter into his house as the a●cient doctors haue interpreted it Whic● of these shall we beléeue séeing they be 〈◊〉 contrarie opinion and yet both the o● and other followers of the confession o● Auspurge The xiij Article of the Confession o● Auspurge teacheth that the lawfull vs● of the Sacrament demaundeth necessar●ly Faith without which vse the Sacrament is no Sacramēt Those then whic● haue not fayth in the administration o● your Supper haue not also neither Sacrament nor body of Christ and therfor● the Communion that the vnworthie do● make resistes your owne confession The xxj Article of the confession 〈◊〉 Auspurge sayth that for the difference 〈◊〉 ceremonies and traditions of men a m● ought not to accuse the other Churches and much lesse condemne them of erro● nor call them aduersaries who are of contrarie opinion And yet you my br●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 ●efore they doe distribute it with obseruation of other ceremonies that are of ●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 cōfession 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 grāge 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 ●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 o● Frankefort and séeing such dissentions tending rather to dissolue the vnitie 〈◊〉 the Church than to redresse it is of opi●nion that that worde of the Confession of Auspurge where Christe is receyued with the breade signifieth that when th● 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 hand● of god And suche interpretation o● this worde with was receyued of th● Senate of the towne of Frankefort as a declaration agréeing with the confession of Auspurge whereby the poore straungers which are withdrawne thither liue● 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 dissipatio● of so flourishing a Church There be also amongst you that say that the body o● Christ is present in the Supper as Iesu● crucified was present to the eyes of th● Galathians and as the day of Christ wa● 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 excōmunications 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 foūdation 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