liberally to better or more godly vses than doth D. Aegidio by whose good deuotion and almes poore widowes are holpen fatherlesse childreÌ„ cherished a great number of pouertie relieuâ—â— This speach so grauely procéeding frâ— so fatherly a personage besides one oâ— so great credit authoritie to declarâ— the truth to your Maiestie did notwithstaÌ„ding greatly moue me offeÌ„d me when I hearde him vtter al these things against such men whom I did both honor in my hart estemed to be the very pillers supporters of the church the true sincere iudges of christianitie howbeit partly the authoritie of him that spake it partly the good will which I know him to beare me the credite of his report hauing experieÌ„ce hereof himself seing it with his eies wrought not a little with me on the other side the rather to giue eare vnto it to enquire further therof whervpoÌ„ after more talke had of these matters betwixt him and me I requested him to helpe me to the sight in writing of the accusatioÌ„s the articles layd against D. Aegidio with the determinations of the diuines or Qualifications as they terme theÌ„ the which he grauÌ„ted me very willingly therwithal gaue me the â—y of the Apologie made by the same D. â—gidio in his own defence purgatioÌ„ 〈◊〉 the reading wherof I fel in a marueâ—s admiration For Aegidio that coÌ„â—ly was accoÌ„pted to be an enimy to â—hrist referred al his writings to the â—ly euerlasting honor and glory of Christ coÌ„fessing the singular ioy coÌ„â—â—rt of christeÌ„ men womeÌ„ only to coÌ„â—st in his death passioÌ„ in the coÌ„tinual â—mebrance meditation thereof He was called an infidel yet he extolled with highly set forth the force vertue therof which is quite contrarie to al hipocritical pharisaical workes the sundry sortes of superstitioÌ„ which meÌ„ had deuised to please God withall To be short most mightie prince the writings workes of the maÌ„ did so greatly inflame my minde the me thought I did euidently sée the very true liuely image of christ crucified expressed therin since which time I had a gret desire to haue some coÌ„fereÌ„ce with the said D. Aegidio diligeÌ„tly to peruse his sermoÌ„s expositioÌ„s vpon certain bokes of the holy scripture whiche when I coÌ„pared with the Sâ—mons writings of the popish Priâ—â— and Monkes eyther treating of Puâ—gatory or the Popes Bulles or rathâ— Burles as they were well and woâ—thily termed or written in aduauncâ—ment of mans merites and superstitâ—ous workes I noted so great a diuerâ—tie betwixt theÌ„ as is betwixt day anâ— night light and darkenesse truth an errour finally betwixt the doctrine 〈◊〉 the holy Ghost and the deuice of man braine WheÌ„ I was in this touched 〈◊〉 so earnest a zeale of pure religioÌ„ I haâ— also other friends whom the Lord vse as meanes instrumeÌ„ts to enflame my desire of further knowledge the which was first kindled in me by the working of the holy spirite for by this occasioÌ„ I came first acquaynted w D. CoÌ„stantino whose learning grauitie wisedome profounde knowledge in Diuinitie no man knoweth better than your Maiestie surely al Spayne had him in great account and admiration therefore I came also acquainted with Gasper Baptista a very honest and iust man with Garcia ab Arias with Maestro Scobar Iuan Goncales and diuers other very learned and godly preachers Besides this I did with great diligeÌ„ce inquire for Luthers workes and other wryters of the Protestantes which the Inquisitours themselues did lende me at the first very willingly as one of whome they had no maner of suspitioÌ„ Wherein I did acknowledge the singular prouideÌ„ce of God who to cure my blindenesse made the Inquisitours themselues his instruments and by their handes gaue me suche bookes for my better instruction which they had before taken froÌ„ others By meanes wherof it came to passe that in shorte space I profited greatly in the knowledge of true and perfect religion Then began God to open the eyes of my vnderstanding to giue me as it were certain spectacles by meanes wherof I espied many horrible abhominable things which before time were vnknowen to me and no such things in my iudgement And to declare to your Maiestie by what wayes God did leade me as it were by the hande to a further knowledge of his truth I will in the beginning shew vnto your good grace the means wher by I first attained to perceyue the tyrannous dealing of the Pope and his Inquisitours For wheÌ„ I weyed with my selfe and pondered in my minde the great darkenesse and ignorance that we were in I considered how necessary a thing it were for vs to be instructed in the holy and sacred Scripture which God had left for the encrease and confirmatioÌ„ of our faith On the contrary part when I perceyued howe the Pope and his Inquisitours with all the reste of their sect laboured tooth nayle to kéepe men from the reading of the worde of God when I dayly hearde cruell Edicts and Proclamations published against suche as had either Bible or Testament in their mother tong I straightway bruste out into these wordes with my selfe saying Are these the decrées Edicts of the true Ministers of God God expresly by his word coÌ„maundeth that all men should read the Scriptures these men directly do countermauÌ„d it God apointing Iosua to be the ruler and guider of his people enioyneth him to take his lawe as a rule to direct order all his enterprises by the people would not receyue him but with condition that he should guide gouerne them according to the prescript worde of God wheras the Inquisitours are growne so bold that they dare inhibite Princes and Magistrates the reading of the Scripture I reade in Iohn that euery man ought to search the scriptures for asmuch as they do beare witnesse of Christ The Inquisitours beare vs in hande that it is onely meant of the learned sorte whiche vnderstand Latin that it is punishable with death for any other man to presume to read theÌ„ in their mother tong Moreouer Paule taught me that the iust man liueth by his faith in another place that faith is gotteÌ„ by hearing the word of god The Inquisitours teach the coÌ„trary that the faith belefe which the church holdeth generally is sufficieÌ„t for the behoofe of euery particuler person And if a maÌ„ had asked theÌ„ the questioÌ„ what maner of faith that is which is the true church they did answer in effect the same which the Pope the Cardinals the Bishops and Inquisitours declare by their fruites and represent in person of whose fayth and workes they woulde haue all other men wholy to depend And truly this inhibition of reading the holy Scriptures me thought did sounde much both against all good reason and policie For what Prince and potentate is there
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
the Lorde our creator whose mercy and goodnesse are so plentiful that he maketh his Sunne shine both vpon the good and the euill Let vs not vse regarde that this man hath suche an ignoraunce nor that man will receiue any article of oure confession Let vs loue all helpe all embrace all and support the ignorances and infirmities of all For better were it that we failed in this point if it be a fault at all than to make vs iudges of the conscience of an other and giue out sentence of condemnation against those that agree not with vs. For ende deare brethren I beséeche you take in good parte this my Epistle or Letter mouing no otherwise than of an affectioned hart towards you wherof the Lorde is my witnesse and I assure it in myne owne conscience and let it not I praye you be an occasion to you to write Bookes nor Pamphlets â—eing I haue no meaning to enter into defiance or warre with the pen neither doth the tyme serue for it but rather of néede to vs all to apply our selues to better things and lette vs labour to encrease our knowledge in that which we want to be doctors of the Gospel for the acknowledging of our ignorance oughte rather to incense vs to a will to learn than to make our selues inquisitours and censors of the Faythe of others with employing the tyme to fill bookes and papers wyth questions altogither impertinent to edification I humbly beséech the soueraine maiestie of our good God and heauenly father that it will please hym to furnishe youre iudgements and vnderstaÌ„dings wyth the knowledge of hys holy worâ—â— to the end that by the meane of youre preachings youre audience may learne a true faithe an assured hope in Iesus Christe and a carefull mortification of the olde Adam and that the same Lorde so renue youre harts and enflame your wills in the affectioÌ„ of charitie towards your neighbors that from henceforth wée béeing ioyned with you and you with vs in we liue in peace and tranquilitie of body and spirit in the assembly of our Lorde Iesus soueraine pastor of our soules who hauyng bought vs by the inestimable price of his obedieÌ„ce and bloud most precious it may also please him to garde vs agaynste all dissentions make vs liue in the vnitie of himselfe vntill that being spoyled of this corruption we maye perfectly reioyce in the coniunction of him and the eternal glorie promised vs by his meane of the which in his own person the rather to make vs inheritors therof he hath alredy taken possession sitting on the right hande of God with all power in heauen and earth To whome be all glorie and empire for euer Amen In the tovvne of Antvverpe .ij. of Ianuarie 1567. Your affectioned brother in Iesus Christ and humble companion in the vvorke of God Anthonie de Corro of Siuill ¶ To the Church of Antwerpe THis onely deare brethren was inteÌ„ded by this Epistle to imparte it by conference with the Preachers of the Church naming themselues of the confession of Auspurge withoute meaning to communicate it by publication albeit bicause diuers written copies are coÌ„men into the hands of sundry and seueral persons I thought it to better purpose to spread abrode and deliuer it in print thaÌ„ to suffer it to be argued in secrete least the same mighte moue cause of sinister iudgement against the simple and sincere integritie of my meaning wherein as the labour was peculiar in my selfe without the enterviewe or counsell of any so if it include any matter to edifie or confirme your consciences it may please you to be thaÌ„kfull to the Lord as author of all goodnesse And for the errors I beséech you let them he layde wholye vpon me as vpon a man who liuing yet in the peregrination to our heauenly country where we shal haue perfect knowledge may erre and faile in many things For we knowe that we are trauailers iorneymen in this body we are absent from the Lord and walke by faith and not by vewe For ende I wipe my hands afore God you all of any intent eyther to redarguate or confute the articles preseÌ„ted by those that call theÌ„selues of the Confession of Auspurge but rather to let theÌ„ sée vpon what smal causes they haue formed great quarrels maintaining dissention for a thing of small importance and forbeare to deale in matters more necessarie Seing also good brethren that vpoÌ„ the impression there remained certaine leaues voyd vnfurnished of matter I thought it not out of purpose to fil them with certaine places of holy Scripture persuading the faithfull to actes of Charitie with brotherly vnitie one to another yea not to forbeare to loue our proper enimies and such as pursue vs with persecutioÌ„ a vertue at this day most important and necessary the rather for that Sathan employeth a wonderfull diligeÌ„ce to sowe séedes of dissention and quarrels with speciall endeuor straunge meanes to corrupt the league of charitie left vnto vs by Christ of such commendation and all this vnder a pretence of diuersitie in religion wherein as we ought to stande vpon our gard against the subtilties and policies of the diuel so assuredly God hath not left vs either licence or libertie once to thinke that it is lawfull for vs to hate any man in respect to maintaine our religion séeing we are expresly enioyned by the words of the same to loue such as despise vs and pray for those that persecute our bodies and doings But alas we are slipt into a time so miserable and infected with such corruption blindnesse that in the maintaining of the integritie of oure faith we become preiudicial to the league of charitie with a negligent care of the vertue of the same For my part I allow iustly such diligence as is vsed in the purgation of abuses errors to the ende our holy fayth and Religion maye the rather be purified and remayne without spot albeit I wishe a precise obseruation of Christian charitie least in making war against the heretikes of our faith we become not heretikes against charitie For whiche cause and to the ende that euerye one be priuie to the bonde and obligation which God in this purpose demaundes at our handes I haue here collected out of the diuine word certaine speciall texts importing our charitable dueties office vnto our neighbour desiring you deare brethren to construe in the best my intent tending simply and altogither to refute those Fables dreames and errors whiche I sée sundrye with no small diligence labor to support and maintaine in the Church of Christ wishing they participated rather with a spirite of humilitie and myldenesse in the correction of the opinions of others than to striue to become inquisitors of other mens faith and much lesse to enter into senteÌ„ce of iudgement against such as refuse their interpretations vntill they be assured by the spirit of god that such opinioÌ„s are directly against the
to hang vppon theyr sléeues and to be vnder their countenaunce which delight in nothing so much as in the sauour thereof séeing suche things as saith the Apostle be brittle and laste but a little season and vanishe awaye lyke smoke And what shall it auaile any man I beséeche your Maiesty if he win the whole worlde and wallow in all kind of worldly pleasure at will and lose eternall life yea and hys owne soule For if the delights and pleasurs of this world be momentane and shorte then surely our miseries and calamities that we suffer here â—n this world manfully in the defence of â—he glorie of God are lesse than the exâ—éeding ioys that God hath prepared for â—s wherof he hathe giuen vs good assuâ—aunce Among the reste of their abuses and â—eremonies whyche be infinite if a man â—houlde goe aboute to peruse them al I had almoste vnawares ouerpassed the worshipping of Images and Crosses a matter very necessary to be remembred considering the horrible Idolatrye that they brought in vnder the cloke and coloure of certayne blinde distinctions of Latria dulia hyperdulia in worshippyng stockes and stones with honour and reuerence not alonely the Images of their Saints as they call them but the reliks and the counterfaits of such Images as haue bene heretofore at any time or in any place had in reputation as appeareth manifestlye by the Images of oure Lady as they call hir of Montserat and Guadaloup whiche are not onely sought vnto with great deuotion and reuereÌ„ce but also their pictures and portrature drawne to the likenesse and similitudâ— of the same Idols Besids this the thinâ— that I maruelled at moste of all was tâ— sée where dyuers pictures representeâ— all one Idoll yet one to be had in morâ— peice of the common people than the other wyth more deuotion to bée soughte vnto and worshiped more richly presented with iewels ornaments as it is easy to sée throughout your whole Realm of Spaine And here it maye please youre Maiesty also to call to mynde their doctrine of Monkery and cloystering and theyr vowes of perpetuall chastitye obedience and pouerty the whyche of what soete and condicion they bée and howe much they auaile and helpe a man to the better seruing of God I referre all men to the consideration of their dissolute and vncleane liues that take these vowes vppon them to iudge and to estéeme But that whyche is moste worthe the â—â—rking and oughte leaste to bée forgotten is that these false and lying doâ—ures to the ende that their rules and â—ders of Monkery shoulde be the more â—dde in price and estimation wyth all â—en haue so farre passed the limits and â—undes of modestye and shamefasteâ—sse that they haue not bene ashamed 〈◊〉 affyrme and to preache openlye that â—e profession of Monkerye dothe purge man as perfectly and maketh him as â—ghteous before God as Baptisme â—d that other Christians are but once â—ly regenerate but Monks and Nunnes â—gyther wyth theyr coules and vailes â—e receyue as it were a seconde or double regeneration O moste horâ—ble blasphemy and intollerable in chriâ—ian eares what a deuillishe arrogance â—nd presumption is this to bée so malaâ—erte to compare the dreames and fanâ—asticall rules of Benet Frauncis Domiâ—icke and suche lyke wyth the moste saâ—red institution of Baptisme yea and â—o place them in lyke degrée therewyth â—heras our Lord sauiour Iesus Christ hath instituted and ordeined Baptisâ— for a signification and a seale to vs that true oblation and wâ—shing by 〈◊〉 whiche Christe the immaculate lamâ— that was slaine for our sakes did waâ— and clense his Church by shéeding hâ— moste precious bloude But if any mâ— woulde enter straightly into the examâ—nation and tryal of their liues that haâ— bene so often washed and regenerate I feare me he should find it too hote a â—uour to suffer any time without a speâ— all good perfume And therfore to speaâ— my fansie briefly this their filthy aâ— vncleane lyfe is a greate euidence aâ— proofe that by this seconde regeneratiâ— they are become the imâ—s of the Deuil that before peraduenture hadde somâ— marks and tokens of adoptioÌ„ in Chrisâ— The whiche thyng was no small griefâ— vnto me to sée the good and godly ordâ—â— and profession of Monkes that was 〈◊〉 tyme paste to be so fondly defiled by theâ— of oure tymes and so quite altered froâ— their firste institution For there is noâ— so ignorant that hath bin any thing conuersaunt in any antiquities and auntiâ— histories but he may sée that the perâ—uted Christians in the first infancy of â—e Churche to auoide the crueltie of the â—thnike Princes and to the ende they â—yght serue God wyth more fréedome â—nd with lesse feare did accustomablye â—ée into desert places wherevppon they â—oke their names at the firste and were â—alled Monkes as men solitary and seâ—uestred from the companye of men to â—ue aparte from other in more perfecte â—tudy and meditation of Christes religion and in more safety and securitie to â—nstruct others in the same Afterwards â—n processe of time the sages of that tyme â—oÌ„sidering the great vse that the Church shoulde haue of learned men to teach and instructe the people in the Principles and precepts of Christianity caused certaine schooles to be erected and for the better training vp of youth bothe in the knowledge of holy scripture and vnder good discipline they did place suche men as liued solitary before incertaine Colledges or Monasteries to this ende and purpose that out of those places as froÌ„ storehouse they might alwais choose aâ— and able ministers pastors for the coâ—gregation to preache the gospel a broâ— among the people But after corruptioâ— and ignorance was crepte in and thâ—â— Poperye hadde gotten the vpper hande Gods worde was layde asyde and neglected and the youth bestowed all theyr time in chaunting and howling both day and night and in so blinde ceremonies full of superstition and Idolatry contenting themselues wyth a coule the badge and cognisaunce of their second regeneration Is it possible then that ther shuld be any man liuing eyther so farre from God or so carelesse of his owne saluation that beholding daily with his eyes so greate and so horrible a corruption and deprauation of all thyngs and knowing them to bée contrary to the Maiestye of God odious in his sighte and abhominable wyll notwythstandyng continue therein and be partaker wyth others of theyr wickednesse I passe euer that the Gospell was made a playne marchaundise an open shop therof kepte in Churâ—s to buy and sell and to exchaunge 〈◊〉 other wares the most precious bloud Christe For what other thyng I beséeche 〈◊〉 are their proclamations and Inâ—gences Remission and forgiuenesse â—ynnes dispensations processions 〈◊〉 rogations bulles and suche other â—e but an open sale of Christes bloud 〈◊〉 it were by the drumme and standerd 〈◊〉 so muche that the deade can not reste â—ietly by them but they wyll haue â—em in
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—
God hathe â—â—mmaunded vs to doe And to define this corruption in fewâ—â—ordes wée muste thus thynke that â—here is no parte in man from heade to â—ote voide of thys execrable wickednesse â—nd detestable waywardenesse and perâ—ersenesse as the Apostle in the place I â—ited before hath noted wyth greate vnâ—erstanding quoting togither diuers and â—undrye places of holye scripture verye â—ptlye and wiselye to the same intent Oute of thys fountayne also infynite â—ices issue and spring vppe in the mindes of the elect The infection and contagion wherâ— the verie best and moste godly men yâ—â— the greatest sainctes them selues haâ— sensibly had experience of in themseluâ—â— boyling in the myndes of men yea euâ— the moste perfecte that euer haue béeâ— like a burnyng fyre or a flaming foâ—neys And the infection is wroughte them thrée maner of wayes especially First and formoste it stirreth vp certaâ— inwarde motions affections desires aâ— cogitations contrarie to the law of Gâ—â— though the will in all pointes be not fâ—ly consenting therevnto then followeâ— immediatly a great tumulte in the miâ—des of the elect so great and so vehemeâ— as cannot be vttered in wordes hauynâ— a moste feruente desire to be released 〈◊〉 the length and set at libertie from thiâ— corruption The whyche motions aâ—â— affections of the mynde the holy scriptâ—res doe testifie bothe to be sinnes suâ—â— as prouoke the wrath of god whom wâ— ought to worship and reuerence with alâ— our minde wyth al our soule with alâ— our strength notwythstanding oure doing Doctours to pacifie mens mindes â—nd qualifie their faultes haue coyned â—ertaine distinctions of thrée kindes of â—otions and affectioÌ„s of the mind in the â—â—rst second and third degrée as thoughe â—hey myght by this meanes escape the â—udgement of God the horrible threatâ—ings denounced againste the transgresâ—ors of the lawe of god Secondarily afâ—er the same motions doth ensue the conâ—ent of mans will the mother of concuâ—iscence and luste equall in nature to the â—ynne itselfe as our Lorde himselfe hath â—aught vs. And yet these false Doctors valewing â—ll thing by their owne weight and meaâ—ure haue in this behalfe likewise inuenâ—ed certaine differences of delectations â—n quantitie and measure some to be sinâ—le some double some long time some â—horte heaping to themselues damnation â—n tyme to come for their wilfull error â—nd ignorance Of Actuall synne as they call it CAste of all after the other two vpâ— starteth a thirde kinde of sinne namâ—ly that beside the motion of the mind aâ—â— the willing inclination of the same is â—ctually committed in déede of which so be worshipping of Idolls blasphemy aâ—â— cursing othes to the dishonor of God aâ—â— prophaning of his moste holye name so persticious adoration and pilgrimages as also the other trespasses committed â—gainste the commaundementes of the sâ—conde table the whyche bée so grosse aâ—â— palpable that the very heathen philosâ—phers were moued againste them and aâ—waies detested them bothe in worde aâ—â— déed yet haue our diuines in this part all founde out a verye fine and a subtill dâ—stinction betwixte mortall sinnes and vâ—nial pretending venial syns to be such 〈◊〉 a drop or twoo of holye water the signâ— of the Crosse and such other trifling anâ— ridiculous ceremonies might purge anâ— clense vs of and by that meanes lulliâ—â— vs a sléepe flatter vs in oure moste gréeuous and horrible synnes wherevppoâ— haue growen greate and more gréeuous â—ynnes among the Christians than euer â—id in any common wealth that was onâ—ye gouerned and guided by philosophers â—eing méere pagans and such as had no â—anner of vnderstanding in Gods holy â—isteries In summe the learned sorte and well â—isposed will confesse that the Popish doâ—toures haue erred moste shamefully in his doctrine touching originall synne of motions of the minde and differences of â—ynnes and haue béene ignoraunt not onâ—ye of the nature and qualitye thereof â—ut also how miserable effect it wrought â—n vs wherin being both deceyued themselues and leading other into lyke error being the cause of al the infirmities that bée in man whyle they goe aboute to applye remedyes they haue heaped erroure vppon errour as shall bée héereafter declared in his due and conuenient place Of the miraculous meanes that God vsed to repayre the fall of man. OVr Lorde and God like a moste louing and merciful father perceiuing that hys creature and workemanshippe beautified with so manye notable giftes and graces prouoked by the crafte and subtilty of Sathan was voluntarily fallen from him and his commaundement vouchedsafe to open his iustice and mercye towardes vs that as by the one hée might punishe the synne and transgression of maÌ„ so by the other heale and close vppe oure woundes againe Wherevpon he putte in execution his eternall counsel to punish the rebelling and disobedient nature of man and his fall from him according to his desert not in the person of him that became so disobedient and shranke from God but in the newe and celestiall Adam whiche might bée a fitte intercessor and mediatour béetwixte all mankinde and God being both God and man For it was requisite and necessary for the reconciling of these twoo togither God and man that the other seconde Adam shuld be true and very perfect man subiect to all infirmities of man yea vnto death it selfe to the ende that he might suffer the paines appointed by the iuste iudgement of God for oure worldly and sinfull fleshe as also that he should be the very true son of God to ouercome death sinne and the worlde treade downe the gates of hell ouerthrow al the kingdome of Sathan and as Paule saith to be giuen vppe for our transgressions and rise againe for our iustification Roman 4. The whiche mercye and abundaunte goodnesse of God was in expresse wordes declared to the firste man when it was tolde hym that the séede of the woman shoulde in time to come breake the heade of the serpente and the same was renued by often promisse made to diuers afterwardes but especiallye to Abraham This celestiall Adam I saye hath bene â—y diuers signes and misteries signified vnto vs of olde that by this means al meÌ„ might comfort them selues with a most â—ure and certaine hope and an vndoubâ—able perswasion of Gods promisses The description of Christe after the Popishe Churche beliâ—fe ANd thys is oure opinion and beliefe concernyng Christe whereof it is a worlde to consider howe manye infinite questions the Diuines of oure dayes or Sophisters rather to terme them more aptly haue curiously and vainely handled whyche are not onely not profytable for the staying and stablishing of our faith but foolishe and ridiculous and do withholde manye Iewes and other of forren nations from the Christian faith in so muche that a man woulde rather thinke they described some fantasie oâ— dreame or vision than Christ oure Messias and Sauioure by the wonderfuâ— power of God sente from aboue Wâ— spend many yeares arguing in schooles in what termes wée muste
that we be the meÌ„bers of his misticall body The same Paule doth likewise testify in the epistle to the Corinths that Christe dothe speake in him whose power and vertue the Corinthians also did perceiue in his speache and warneth theÌ„ that they shoulde giue eare vnto Christe dwelling within theÌ„ for otherwise saith hée Christe will reiecte and refuse you Moreouer our Lorde and sauiour Iesus Christe did likewise make his earnest requeste vnto his father and no doubt but he obtained it that those which were his might bée so coupled togyther in so sure and faste a bande that as hée and his father were one so they might also be one The manner and order of whiche societie Cyrill a very auntient doctour dothe very largely entreate of in hys treatise vppon the .17 Chapter of the Gospel after Iohn whether I referre the reader concerning the same And now I cannot otherwise thinke but that these phrases of speache vsuall in Paule and diuers auntient writers in the Churche shall in these our dayes be thought somewhat absurde and vnapte forasmuche as all labour now adays not to profite religion with the true and perfecte exercises of the mind but with ceremonies and suche like trashe deuised rather for vaine shewe and ostentation thaÌ„ vppon any godly purpose Wherevppon it groweth the oure aduersaries acknowledge no other communion of the body of Christe saue onely that whiche they say is exhibited in the holy supper vnto vs al. As they likewise know no other regeneration than that whyche they thinke is giuen in baptisme nor any other righteousnesse or iustification than that which is hid in Christe who is so farre distant from vs as heauen from earth wheras notwithstanding he that hathe not putte on Christe is voide of all iustice and innocencie the only pathes that leade vs vnto God neyther is it meruayle that these sayings of the Apostles and other the faithfull haue béene vnknowne vnto diuers For it is as easye a matter to teache the blinde to conceiue the brightnesse of the shining Sun beames by the comparison of other creatures which he hathe neuer séene as to teache men these things and perswade them therein whiche are onely addicte to the naturall diseases of the fleshe and therefore I doe moste hartily pray and beséech those that moue and prouoke youre Maiestie to persecute vs by all kind of torments and cruelties that they woulde firste learne the reason and cause of oure Iustification in the schoole of oure sauiour Christ before they procéed to condemne vs to be heretikes vnworthy this life or the societie and fellowship of men Of good workes after the doctrine of the Papistes AFter they haue thus fowly shamefully erred in thys chiefe foundation of our faith touching satisfaction and iustification they cannot possibly deliuer vnto vs anye true and certayne doctrine of good workes and yet notwithstandyng wée haue better cause to bewaile their blindnesse and vnmercifulnesse thaÌ„ to ieste thereat who falsely slaundering vs with the reiecting of good works haue taughte a doctrine of theyr owne deuise coÌ„cerning the same most pernicious and hurtefull vnto man. Therfore this they lay for the ground worke of this their doctrine that a man â—ustified maye safely and lawfullye perâ—ourme that which is riquired in the law â—f God after their owne fantasie and â—ccording to the power and strengthe of â—heir owne will that they by the aide and assistaunce of Gods grace are able to do workes meritorious de condigno as they call it In the mean while not one word of Christe Iesus and the presence of hys holye Spirite in the heartes of the faithfull wherevppon procéedeth all oure power and strength whatsoeuer the fruites of which fréewill they cal merites digna and therof do make thrée sortes The first sort they terme to be of congruence wherby we prepare our selues to receyue the grace of God The second of câ—ndignitiâ— as they call it or of deserte for bicause that the doer and worker thereof is worthye the grace of God and the increase therein The thirde kinde comprehendeth both the other two sorts of merits the whiche being compared with the rewards propounded for the same do easyly match theÌ„ in worthinesse excellency CoÌ„cerning the first sort they teach vâ— that a man of his ownefrée motion wilâ— may without the grace of God preparâ— and able himselfe to receiue the grace oâ— God so that a man onely doe hys endeuour and good wil. Again this preparation contayneth thrée partes The firstâ— that a man shoulde ceasse to committâ— sinne Secondly to abate his lust and wâ—â— to sinne Thirdely to endeuour hymselfâ— to imbrace righteousnesse likewise theâ— saye that thrée things are requisite in a man to the doing of a meritorious acte the minde that worketh it the frée will that moueth the minde the intention and purpose respecting a good end but of God and of hys holy spirite not one worde I warrant you And the workes that issue out of thys roote deserue thrée things remissioÌ„ of sin encrease of grace and possession of life euerlasting the which we merit by meane of charitie the excellencie of the work likewise of good works ther be two sorts either of commaundementes or but only of counsell or supererogation as they terme them bicause a man is not bound 〈◊〉 doe them but that Gods will is that 〈◊〉 shoulde merite so much the more And â—ese be the workes saye they whyche â—hriste taught hys disciples in the .5 of â—athew in this wise Blessed be the poore 〈◊〉 spirite for theirs is the Kingdome of â—eauen Blessed are they that mourne or they shall receiue comforte Blessed â—re the méeke in harte for they shall inâ—erite the earthe Blessed are they that â—unger and thirst for righteousnesse sake â—or they shall be satisfied Blessed are the â—leane in hearte for they shall sée God Blessed are the peacemakers for they â—hall be called the children of God Blesâ—ed are they that suffer persecution for â—heirs is the kingdome of heauen Blessed are ye when men persecute and reuile you and speake all euil vppon you slaundering you moste falsely for my sake reioice be glad for great is your rewarde in heaue for so hauen they persecuted the Prophets in olde time But by these and other like places of holy scripture vncoÌ„strued they gather the order and lyfe of Monkerie the vowes of chastitie obâ—dience pouertie full of all superstition 〈◊〉 this kind of life say they is perfecte anâ— most acceptable vnto God insomuche 〈◊〉 they coÌ„temne al other things in respect and call al other Christians worldlings and secular and lay people The residue of their good workes arâ— to fast in the holy time of Lente to abstein froÌ„ the eating of flesh at certain tymes in the weke which they cal the hoâ—â— wéeke to whip and scourge themselues to buylde Chappels found Chauntries giue lampes candle-lights to set before saints in
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 purâ— affection to pacifie this afflicted Church toward which God grauÌ„t vs the zeale of his glory And I pray you of what purpose wold it be to vs vpon the disputatioÌ„ 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 adhereÌ„ts 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 coÌ„fession 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 coÌ„fession as witnesseth the words of the xvij article in this sort Quod aduersariorum coena impie celebetur Si quis hactenus dubitauit vtra senâ—entia sit verior in sacramentaria coÌ„trouersia â—lli sanè vel ex solis ipsorum agendis ac formuliâ— sacra communionis ipsa praxi coena statueâ—e haud difficulter poterit Tantis enim corruâ—ptelis sacrilegijs in tam sacrosanctis mysterijs â—assantur vt citra horrorem ac tremorem eas â—ophanationes pia mens cognoscere non possit â—as igitur vastationes ac violationes tanti mysterij hic breuiter exponemus vt sibi pusilli Christi cauere à tantis piaculis ira Dei possâ—nt Multis ergo modis eorum liturgia impiè â—â—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 satisfactioÌ„ 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 coÌ„sideratioÌ„ 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 remeÌ„braunce 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 accusatioÌ„s 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 accouÌ„t 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