of time whether Christe after his resurrection coulde doe any merite to make vs righteous béefore God yea or no whether this word Iustification is to be construed largely or strictely in the fifth to â—he Romaines where the Apostle saith â—hus béeing iustified by fayth wée haue â—eace towardes God throughe our Lord â—esus Christe whether Iustification be 〈◊〉 motion to the atteynment of perfecte â—ighteousnesse or of vnperfect with such â—ther like foolish stuffe wherin they speÌ„d â—heir time idelly vnprofitablye For in â—l this there is not one worde I warraÌ„t â—ou of Christe the sonne of God the true â—nd onely Iustifier of mankinde whose Gospel ought to be spred euery where â—ound in all places but specially in their â—ares whiche are almoste pressed down â—o the grounde with the weight of theyr â—ins and by the law cited and sommoned to appeare before the maiesty of god in his coÌ„sistory seat of iudgemeÌ„t For wherto serue al these subtil points quiddities if we be not instructed by what means we may be deliuered froÌ„ the tiranny of sin the threatnings of the law the dominion of SathaÌ„ the feare of death nor the pit of hell for this I say is the true and sounde doctrine whiche wée oughte bothe to learne oure selues and to teache others Of Iustification according as wee are taught out of the word of God. WHerefore that the matter grow 〈◊〉 more obscure and bée amplified 〈◊〉 arguments lette vs content oure seluâ— with the simple word of God and them learne the true fruite and profite of thâ— doctrine rather than vaine ostentation â–ª For Iustification is nothing else but certaine diuine worke whereby God râ—ceiueth vs to grace and fauour thougâ— we be the ofspring of olde Adam and paâ—takers of his corruption and doth fréeâ— make vs his childreÌ„ brethreÌ„ vnto Chriâ—â— by adoption And wée are not ignorauâ—â— that a man cannot be iustified vnlesse hâ— bée present in person so that none maâ— execute the matter by an atturney or aâ—signe to receaue righteousnesse in his behalfe Neither doe wée estéeme a man tâ— be a blocke or a stone senselesse and with out witte or vnderstanding but to bée 〈◊〉 creature endued with with will and reason whereby hée may bée able by knowledge to discerne and haue will to receiuâ— what soeuer good thing God of hys goodnesse and fatherly kindnesse doth bestow â—â—on him And therefore they that in this matter â—nto the question of frée will doe beâ—â—ye their owne vnskilfulnesse séeing 〈◊〉 euerye man knoweth right well in 〈◊〉 own conscience how blinde he is béeâ—â— hée bée engrafted into Christe and â—e wilfull and obstinate in withstanâ—â—â—g the will of God till he be reclaimed 〈◊〉 the mercifull goodnesse of oure god 〈◊〉 in this respect we say wée haue great â—â—de of the motion of Gods holye spirite open the eies of oure heartes bothe to knowledge oure maladie and to craue 〈◊〉 helpe of the heauenly phisition to molâ—ye oure heartes mindes and willes â—at wée myghte imbrace the playster â—ouided for vs by that heauenly phisitiâ—â— to be a perfecte salue for all men The â—hiche worke of the holy ghost we call 〈◊〉 the name of Faith by onely meanes â—d helpe whereof man is engrafted inâ—â— Christe and made partaker of hys â—ghteousnesse and by the benefite thereâ— is prouoked with a frée ready harte wholy to be inflamed wyth the loue 〈◊〉 zeale of god vnderstanding that throuâ— his grace he hathe obtained that hoe wâ—vnnethable to doe by his owne nature And then doth almightie god bestoâ— twoo especiall benefits vpon man the 〈◊〉 in assuring him that all his sins are cleâ—sed with the bloude of his son the other beautifying him with his owne righteâ—nesse innoceÌ„cie The which the Aposâ— dothe in moste manifest wordes declaâ— vnto vs and citing the tâ—stimony of Dâ—uid where he saith Blessed is the 〈◊〉 whose iniquities are remitted and hâ— sins couered Blessed is the man to whoâ— the Lorde imputeth not his sinne and forth as followeth consequently in tâ— same psalme 3â— The firste sentence may bée resembâ— to the common forme vsed of course places of iudgement when as Princâ— and Magistrates of their singuler graâ— and fauour do pardon persons attayntâ— of fellonye The seconde séemeth to bée borowâ— of the clothyng of a naked bodye in thâ— cure heauenlye father doth in like sorte â—uer oure filthinesse and abhominatiâ—s with his heauenly innocencie The thirde hathe a kinde of similitude 〈◊〉 likenesse vnto the dealing of crediâ—â—s whyche hauyng bookes of their acâ—mptes and the names of their detâ—rs doe crosse the summe and make it â—â—scharged In lyke manner doeth the â—nly Apostle teach vs that the note booke foure sins is to be blotted forth the obliâ—ation that was to be shewed against vs is â—aced and caÌ„celled by the bloud of Christ â—nto all those that with a liuely faith acâ—nowlege so great a benefit with true â—bedience apply our selues to perfourme â—is will. But forasmuche as man throuâ—he this wonderfull worke of God doth â—onfesse the acknowledging of his synne â—nd his hartie repentaunce and sorowe â—n béeing so bolde and carelesse to ofâ—ende agaynste the Maiestye of God â—othe in worde and déede therefore the â—ate wryters in Diuinitie doe fayne â—hat these workes and thys zeale hathe hys originall of mans industrye wisedome and freewill only by the wâ—che he receiueth faith as it were by hâ— owne preparation and so by means thâ— of maketh himselfe a member of Chriâ— And bycause wée preache and teache tâ— people that this agnisyng confessiâ—â— sorowing and repenting of sinne are 〈◊〉 to be estéemed called the works of maâ— that they be notwithstanding reputed 〈◊〉 procéede froÌ„ the force and power of goâ— holy spirite who prepareth the hart anâ— will of man to conceiue them firste anâ— after to put the same in practise Therforâ— doe they lay heresie to our chardge mosâ— vniustly and impudently as they doe 〈◊〉 vntruly slaundering vs most falsely thaâ— wee reiecte good workes and moue meâ— to slouth and contempt of their dutie tâ—wards god Howbeit your Maiesty 〈◊〉 it please you to enter into your own coâ—science with the earneste consideratioâ— hereof may easily be iudge herein whâ—ther it be a matter that consisteth in thâ— fréewill of man to offer hymselfe in thâ— Courte of almightie God and before hiâ— Maiestie to confesse hys sinne a thing 〈◊〉 odious and abhominable in the sight of God or to sorrowe hartily for his sinnes and to fal to amendment with due repentaunce or to be vexed and tormented in conscience for the horriblenesse of sinne or to embrace Iesus Christe wyth suche fayth humilitie and reuerence as wée oughte to doe that is to saye as our only sacrifice propitiation of our sins once offred for vs for who so is able to performe the things of what value or estimation so euer they bée him doe I accompt rather lyke vnto God than vnto man. Surely I am of opinion that
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
in the whole worlde that woulde thinke it an indifferent matter to commaunde his subiects to obserue kéepe his lawes and ordinances whiche neyther his officers wil suffer them to reade nor to haue in theyr custodie For if that were so then shoulde eyther the Prince be suspected to go aboute to intrappe his people within the daunger of lawe or the Rulers vnder him thought not only not obedient subiects but rebelles against theyr Princes will considering that it is a very harde and a difficulte matter to kéepe lawes except a man be skilfull and conuersant in them and by meanes thereof vnderstande them perfectly What thought I with my selfe Mahomet was neuer so cruell against his secte and followers For he left his Alcorane in wryting as a compeÌ„dious and brief Abstract of his sect and heresie to the end that euery one both old and yong learned and vnlearned Lay maÌ„ or Clergie man might learne in theyr owne naturall language to know and to follow the doctrine religion of him whome they had chosen for their Captaine and supreme head How much more requisite were it then that the most rightuous lawe and most sacred worde of our God should be redde and in perpetuall meditation with them that professe themselues to be schollers of his schoole and members of his Church To be shorte as I was in this cogitation I became fully persuaded in coÌ„science that the Pope and his Cardinals the Inquisitoures and their adherents and all the other their complices and confederates in the like tiranny were the professed enimies of Gods kingdome and his glory sworne traytours against the Maiestie of Christe and the very meanes and instrumeÌ„ts of Satan wherby he inueigled many miserable soules spoyling them of the foode sustenaunce of their spirituall life which consisteth in the worde of God and compelling the poore flocke of Christ to begge the crummes of that heauenly bread at the hands of Monkes Friers who tempering the same with their pharisaicall leuen made it bothe foystie and vnsauery foode and yet not withstaÌ„ding made their marchandise thereof and solde it to the people at a very high pryce And here began I to conceyue a great griefe in my conscience and to féele as it were a corosiue at my hart beholding the coÌ„mon people and the foolish superstitious womeÌ„ runne by flockes here and there vp and downe to get them ghostly Fathers that might comfort and heale their wounded and guilty consciences I considered further that these tyraunts had forcibly entred and intermedled within other mens iurisdictions and liberties taking vpon them the interpretatioÌ„ of holy scriptures and yet in such sorte that they neuer opened their mouthes to preach the worde to the coÌ„mon people but at their owne pleasures and their beste leasure at certayne times in the yéere as most commonly in Lent Aduent Sondayes and a few other festiuall dayes But O good Lorde what kinde of Scripture is it they preach such as they make their markettes of and sell for money prophaned with all kinde of Idolatrie and superstitioÌ„ corrupted with the idle deuises and coÌ„stitutions of mans brayne seruing onely for the aduauncement and coÌ„moditie of the Pope and his champions without bringyng any quietnesse to afflicted conscieÌ„ces or any perfect knowledge and instruction in the misteries of Christian religion for all there sermons and actioÌ„s respect no other end And nowe I leaue it to the consideration of your Maiestie moste mighty Prince to weighe and consider what kinde of knowledge of God this people can haue ingrauen in their hartes that haue suche Pastors and Schoolers to teache them For myne owne parte I muste néedes confesse that the same God that by his holy Spirite hath wrought this alteration in me hath bene defaced by them and spoyled of his greatest and moste meruelous workes Mercie Iustice For these lying Doctors and teachers made him a cruell and seuere God against such as coulde not make satisfaction for their sinnes with money And if their doctrine be true which teach vs that those meÌ„ are more acceptable in the sight of God that make sumptuous magnificiall foundations of Abbeys and Monasteries that make large and ample donations for the maintenaunce of the same that buylde Chappels and Aultars in Churches that finde lights and giue siluer lamps that giue money to the maintenaunce of the Quyer that found perpetuall chaunteries and Diriges that giue fayre and rich suites of Copes woe is me therefore what shall become of poore labourers handycraftes men of the poore ploughman and others that get theyr liuing hardely by sweate of their browes that neither haue any money to bestow to suche vses nor scarcely sufficient to buy bread for their family with what face or couÌ„tenauÌ„ce dare they presume to apeare in presence before such a goldeÌ„ God and â—ne so desirous of presentes hauing noâ—hing to present him withall Surely the mercy that suche a God will shewe shall â—xtend but to a fewe Againe me thought â—hat that God of whome those Doctours did preach vnto vs was not perfectly iust and rightuous that woulde pardon the transgressions against his holy will and commaundement for gold or siluer or other presents whatsoeuer coÌ„sidering that it is a great shame for a man of any credite or honestie to bée brybed with rewards and to pardon a trespasse for money For what can be more vile or deserue greater reproche than that a man should make the traÌ„sgressing of the law but a money matter And yet the God of the Papists according to their doctrine as though he were not coÌ„tented and satisfied with the euerlasting sacrifice and obedience of his sonne Christ selleth his grace and fauour for money is content to pardon the greatest and moste horrible offences that can be to him that giueth most money and in respect of masses oblations pilgrimages and suche like bablâ—â— content to be recoÌ„ciled vnto vs and to bâ— at a perfect vnitie and attonement wiâ—â— vs Wherevpon I gathered and concluded that the conscience of man shoulde 〈◊〉 the sight of such a God be in a perpetual and continual feare and terrour alwaies restlesse hopelesse of finding any place oâ— stay in the mercies of god But if any bâ— the direction of Gods holy spirite had any assuraunce and certen affiaunce in suche goodnesse and mercies of God hée was straight-way called arrogant and presumptious heretike that durst presume to put such a confidence in God who was so wayward and dauÌ„gerous to please that the moste precious presentes that can be wil scarce coÌ„tent him The which things I perceyued to tende wholy to this ende and purpose to kéepe them in continuall awe and dispayre and by this meanes to compell menne to runne with quaking and tremblyng consciences to theyr confession as to a moste safe and holy sanctuarie And to kéepe them in this perplexitie they did abuse many places of Scripture framed alwayes to their own â—yne and
appointment And thys worde to witâ— that was spoken by his mouth or by hyâ— Prophets and set downe in writing wâ— alâ—o terme and that rightly and worthiâ— by the name of the holye scripture â—yche is the onely way and meanes directe vs to true holinesse and therâ—e of right we call it holy to make a â—ference betwixte it and the worde â—t procéedeth from man whiche of the â—turall frailty and infirmitye of man â—commonly ioyned wyth corruption â—d error Wée doe moreouer acknowledge â—d confesse that the same worde or deâ—ration of the wyll of God is contayâ—d in the bookes of the olde and newe â—estament or couenaunt whyche are â—yuered vs by hande to the ende wée â—ye knowe and discerne the true God â—m the false and fayned Goddes and â—olles whiche man hath deuised of hys â—one brain And though the contemplaâ—n view of things created bring some â—ht to the vnderstanding of man to make â—m to acknowledge and confesse the â—yght and power of hys creator yet is not of anye suche force as of it selfe â—one to bée able to imprinte in oure harts the perfect and absolute knowledâ— of hym it was therefore verye requiâ—â— and necessary for vs both to be lightnâ— with his holy spirite and instructed 〈◊〉 his moste holy word for out of this foâ—â—taine issueth all the knowledge that 〈◊〉 haue of God and is conueyed into ouâ— mind which otherwise coulde in â—o caâ— be comprehended of men and that is 〈◊〉 true and the onely meanes wherby 〈◊〉 may imprint and engraue in our heart the true and perfect presence of our Gâ— and creatour And that is the order that God hiâ— selfe hath appointed and obserued froâ— the very creation of the worlde and viâ— in teaching Adam and Abell to reproâ— the sinne and offence of Cain to open aâ— declare his will to Noe and afterwarâ— to his peculiar chosen people to whoâ— he would in more familiar wise and moâ— sencibly reueale and manifest hymselâ— For God by diuers and suÌ„dry meanâ— hath made his will manifest vnto meâ— somtime by worde of mouth and speacâ— procéeding from his diuine substance 〈◊〉 when he spake to our forfathers in suche â—te as they conceiued it with their outâ—rde senses sometime by the secreate â—orking of the holy spirite sometime dreames and visions and yet all these â—dry means wrought one effect to wit â—oste sure and certayne perswasion to 〈◊〉 schollers that eche of these were it â—rde inspiration or reuelation did alâ—aies cary with it an infallible veritie â—océeding from the secret hart and will god who can not deceiue men no more â—an he can lay aside his Godheade from â—m Whereby it came to passe that the â—atriarches and Prophets by force of â—ys perswasion were so confirmed and â—engthned that such times as it pleased â—od they shrinke not to seale vppe the â—ne heauenly word with the sheding of â—eir bloude Wyth the lyke fayth and â—rtaine perswasion they didde likewise â—ue some of theyr writyngs and monuâ—entes to the posteritie to the ende that â—yng moued by the studie thereof wée â—ght be more conuersaunt in the schoole by the study thereof we might bée 〈◊〉 conuersaunt in the schoole of God in 〈◊〉 which he wil no lesse instruct vs by 〈◊〉 holy spirite than he did in time past 〈◊〉 elders and forefathers that thereby 〈◊〉 may vnderstande and beléeue that thâ— hathe bene is and alwaies will bée 〈◊〉 only Church and one only truth thoâ— it appeare sometyme more euident thâ— at another suche is the maruellous pâ—uidence of God to apply himselfe to 〈◊〉 capacities And that he giueth vnto his disciplâ— and hearers by this meanes we confeâ— that by the ministerie of that heauenâ— worde whyche God commaunded to 〈◊〉 committed to writing and to remaine 〈◊〉 the posteritie for euer bothe in the tyâ— of the law and of the Prophets we câ—fesse I say that we do wythout all scrâ—ple sincerely and from the bottom of oâ— heartes acknowledge hym to be the trâ— God the maker gouernor of al thingâ— as our forefathers in like sort haue doâ— before vs We say moreouer and affirmâ— that this same word is the most certainâ— rule wherby to direct al our dooings and â—herto we ought to refer all the thoughts â—nd imaginations of our harts least we â—eing deceiued led awaye wyth the inâ—abilitie of our own wits do waÌ„der and 〈◊〉 astray through our own fond faÌ„tasies imaginations If theÌ„ the word of God â—nd holy scripture be none other than the â—octrine procéeding out of the mouth of God and from his holy spirite I beséech â—ou what can bée more absurde than to â—ake it of no greater aucthoritie than â—he Popes and general Counsells wil eâ—éeme it wheras we ought on the conâ—rarye rather to estéeme the Counsells â—hemselues if they represeÌ„t the church of Christ to haue al their force credite and â—uthority of the worde of god Furtherâ—ore we do affirme albeit the spirite of God be tied bound to no outward thinâ—es that notwithstanding that same spiâ—ite hathe both promised and determined â—o teache the Churche no newe doctrine â—ther than it hathe taught oure forefaâ—hers the whyche it hathe lefte remaynyng wyth vs as a touche stone to examine and try the true motions anâ— inspirations of the holy spirite from thâ— false and heathnish and suche as the luâ— and curiositie of our owne fleshly fantasies doth cause and worke in vs. And forasmuche as thys was thâ— mind and will of our God that by meanâ— of this word we shuld al come to knowledge hereof we do accompt it sacriledgâ— and highe treason to withdraw men eyther by perswasion or otherwise by authoritie to inhibite theÌ„ the reading therof where as it oughte rather to bée wished that aswel women as meÌ„ the ignorant as the learned at the least suche as professe themselues to bée Christians shoulde be occupied bothe day and night in the meditation thereof eche in theyr owne vulgare tongue and not these alonely but also Turkes Iewes and all other of any Countrey or nation whatsoeuer throughout the whole world But if any be so impudently bolde as to accuse and blame the wisedome of God saying that he hath deliuered vnto vs his woorde in great darkenesse and difficultie so that many therby fall into many great errors we detest him as a blasphemer and a most false flauÌ„derer of the Maiesty of God and one cleane voide of Gods spirite and wanting that moste comfortable and shining light whereby hée might be able to beholde and sée the misteries of God. Of the knowledge of God gotten and attained by the word of God. FRom the very beginning and creation of all thynges when God firste made mankinde to the end that he might be partaker of the knowledge of hym he ordained and appointed as it were thrée formes or degrées in hys schoole in the firste wherof he set before his eyes to behold and take the full view of his
shine lyke the Sunne beames they be all but earth and duste and made of verye filthe and the vilest matter that can be neither is God therfore delighted wyth them bycause you estéeme them of greate price nor for the vilenesse and basenesse thereof woulde therefore refuse to dwell within them This is the temple of Mars saith some that of Iuno that of Ladye Venus héere dwelleth Apollo here Hercules there Summanus Is not this a great and principall dishonour to tye God to a house and dwelling place to make hym a roofe to shroude himselfe vnder to deuide it into parlors and chambers thinkyng them necessary things for hym that serue for mans vse and for the séely vermin of the earth as Cats Antes Wezels and the fearefull mouse but wée builde them no Temples ye will say for that purpose to kéepe them from rayne and stormes or from the heate of the Sunne but that wée may haue nigher accesse vnto them and behold them and make our petitions and praiers vnto them euen face to face For if we shoulde call vppon them in the open ayre and out of couert saue onely the cope of Heauen they are deafe they heare vs not and excepte a man come nigh vnto them wheÌ„ he maketh his praiers they stande still as thoughe no man gaue them a worde but wée are of a far contrary opinion that if they were gods worthy that name they could and wold yea they oughte to heare vs from anye place of the whole worlde whatsoeuer a man shoulde speake vnto them were it neuer so secretly as well if he were present by them yea to anticipate by theyr foreknowledge whatsoeuer anye man shoulde secretly imagin in his mind And as the Stars the Sun and Moone when they mounte alofte or appeare vpon the face of the earth are immediatly present and shine to all alike euen so is it requisite that the eares of God should be open to all nighe to heare the petitions of all though they come froÌ„ diuers countries yea and those farre distant asunder For this is the nature and propertie of God to fill all places with his power and to be wholy euery where not péece meale in any place not to be absent and present at diuers times not to go suppe in Ethiopiae and after a wéeke or two to returne home again to his owne habitation The which if it were otherwise then farewel al hope of helpe and relief when we shal be left in a doubt and vncertaintie whether that God heareth our prayers yea or no when soeuer wée doe make sacrifice of Prayers or Thankesgiuing vnto hym As for example lette vs put the case that there is a Temple of some one god in the Isles of Canare another dedicated to the same God in the furthest parte of Thyle likewise another among the Ethiopians and an other in that parte of the worlde that is furthest distante from them If so bée that all these at one selfe same instaunte dooyng their sacrifices and Ceremonyes and makyng theyr petitions aske euery one of them some thyng at Gods handes accordyng to theyr owne necessitie what hope can they haue to the obtayning of theyr petitions If God doe not heare the prayer that is made vnto hym by eche of them alike or if distaunce of place coulde hinder the praiers of them that call vppon hym that the sounde thereof shoulde not perce hys eares for either muste he be present no where if it bée possible for hym to bée secluded from all places or else muste he be in one onely place bicause he cannot giue ear indifferently to all in generall and giue them the hearing alike and so muste it consequentlye followe that eyther God aideth none at all if by reason that he is occupied some other way he haue no leisure to heare them or heare the sutes of some and sende the rest empty away and heare not them Moreouer these goodly Temples that are garnished with golde and beautified with high stéeples and pinacles be sepulchers for deade carcasses and places to laye ashes and bones in is it not then very plaine and euident that either you doe worship them that be dead in stéede of the liuing God or doe moste horrible and shamefull villanye to the Maiesty of him whose Temples you file with the ashes and bones of the dead These are his wordes moste mightye Prince worthy no doubt to bée written in golden letters or rather to be imprinted in the tables of our heartes Of the comming of Christ of his gospel BVt to retourne to our purpose and to speake of the wonderfull misterye of our redemption After the fulnesse of â—ne was come in the whiche the prouiâ—â—nce of God hadde determined to helpe â—ankinde the whiche was bothe heauy â—aden and oppressed wyth the burthen 〈◊〉 sinne and pressed downe into the botâ—â—mlesse pit of hell assailed on euery side â—ith the tiranny of the Deuill and conâ—icted by the sharpe and seuere sentence â—f the lawe Oure heauenly father sente â—is onely begotten sonne the euerlasting â—orde the power and wisedome of the â—ather into the earthe the whych worde â—hroughe the vertue of his holye spirite â—y a wonderfull and miraculous means â—ée willed to become man in the wombe â—f the moste holy virgin Mary that the â—ame Christe whiche had bin tofore eftsoones promised to the Patriarches and prophets of the olde Testament the whiche also by the faith and hope they had in him attained euerlasting life shoulde at the length come into this worlde the very true and naturall son of God and of the virgin conceiued first in hir wombe and afterwards brought foorth by hir into this worlde to be the very son of Gâ— and verye man that by this meanes 〈◊〉 might take away the sinnes of mankiâ—â— and that by the sacrifice of hys death 〈◊〉 by his obedience he might make attoâ—â—ment betwixt God and man to the intâ— that he shoulde no longer bée accomptâ— gods enimie but be estéemed as his châ— and become inheritour of hys heauenlâ— kingdome and partaker of his diuine â—â—ture euerlastingly And the whole summe and effecte 〈◊〉 this doctrine concerning the great benâ—fite of our redemption consisteth speciâ—â—ly in two points For fyrste wée doe aâ—knowlege the woÌ„derful purpose of God heuenly prouidence in that he vouchedsaâ— to redéeme vs from the horrible dominâ— of the deuil that by the obedience by tâ—â— death of the latter and the heauenly Adam the rebellion and disobedience 〈◊〉 the former earthly Adam might be quiâ— and discharged and that the most filthiâ— spots and staines not onely of his misbeliefe and incredulitie but also of all hyposteritie might be spuÌ„ged with the mosâ— precious bloud of that immaculate laÌ„be Secondarily we are taught by the preaâ—ing of the Gospell howe and by what â—anes we may bée partakers of this so â—eat mercy reconciliation offered vnâ— vs by Christ as also howe thankefull â—e ought to be towardes hym that hath â—uaunced vs
that it is necessarye to saluation and that we must not onconfesse the sinnes themselues but all 〈◊〉 particular circumstaÌ„ces of the same â—d speciallye those whiche be said to agâ—auate the synne whiche bée in number â—téene and is to be séene in the writings 〈◊〉 these archdoctors and maisters of this â—eir superstitious facultie And this auricular coÌ„fession say they â—th very greate and manifolde effectes deliuereth vs from eternall death and â—mnation it healeth and salueth the â—oundes of our soule it causeth the preâ—nce and assistance of Gods holy spirite â—ithin vs it openeth vs the gates of paâ—dise it couereth and shadoweth oure â—â—nes it obtaineth the mercy and fauor 〈◊〉 God it maketh the hearte merry and â—yfull it procureth vs many friends and â—â—tercessors to God Almightie it purifiâ—th our conscieÌ„ce it dissolueth the league â—nd amitie we were entred into with the â—euill forasmuch as the sinne conspired betwixt the deuill and man is discouered and reueled it reconcileth god vnto maÌ„ it is the way that leadeth vnto saluation 〈◊〉 taketh away sin satisfieth for the same in that a man abideth the shame in reuealing the same vnto a prieste last of all it preserueth a man from falling into sinne againe euen as to vse their owne similitude and comparison when the râ—â—ten tooth is drawen the reste that remaineth continueth more faste and sure O foolish fantasies O deuillish inueÌ„tions O most detestable doctrine deuised to entaÌ„gle and to destroye séely ignorant soules For if it were true that they professe what néede haue wée I beséech you of thâ— fauour and grace of God what néede wâ— to flye so fast to Christe as to oure chiâ—â— anker and staye whereto shall the holâ— ghost seruâ— what force shall he haue 〈◊〉 what shall be his office if one shrift wiâ—â— serue vs in stéede of all and bring thâ— moste wicked and desperate person thaâ— is into the state of grace and the inherâ—ting of the kingdome of heauen Whaâ— is to blaspheme God what is to abuâ—â— â—â—e worlde what is to confound heauen â—nd hell togither if this be not And yet â—e blynde worlde more blinde than a â—ock doth condemne those that reueale â—ese abuses and deceiuable leasings â—â—rseth them to the very death to endure â—l punishments and the moste horrible â—orments that can be deuised They tell 〈◊〉 we muste confesse at the least once by â—ere vpon paine of excommunication to Priest that hath two kays in his hand he one the kay of knowledge to discerne â—etwixte good and euill the other the poâ—er and aucthoritie to bind and to loose The misterie of this confession is that â—he Prieste representeth the presence of God whych inwardly doeth couer those â—nnes whyche the penitent reuealeth to â—he Prieste by mouth the whiche neither â—he priest dare presume by any means to â—eclare nor caÌ„not onlesse he haue learned â—heÌ„ of some other They make a differeÌ„ce â—ikewise betwixt sins the absolution of â—ins For some only the pope caÌ„ remit some â—her be that the archbishops may some that the â—ishops their suffragaÌ„s as they call theÌ„ some the Curates Parish priests mâ—ther are the foure orders of the Frierâ— Mendicantes behind with their part For they haue likewise a certain bull and dispensation which some call the great seâ— or mother of all Indulgences and Pardons by the whiche they haue a large Charter and commission to remitte alâ— sinnes both past and to come if a maâ— woulde giue credite to that they professâ— and vndertake And nowe youre grace maye sée moste mightye Prince howe manye wayes mens eyes bée blinded tâ— make them continue in theyr superstition still Albeit the true and sincere vse of confession if it were among vs wâ—â— no doubt tourne vs to muche good but Sathan hath bereft vs therof and left â—â—stéede of it a moste dangerous and pâ—â—stiferous abuse of the same Of the christian Confession THe greate abuse of Confession being declared it foloweth now consequently to treat of the true vse of the same foâ— asmuch as repentaunce is the first stepâ— degrée to the atteyning of Christes righteousnesse Let vs therfore now consider â—me sorts of christen confession that the â—orld may sée how causelesse we are acâ—used of our aduersaries for misdemeaâ—our in the point of confession And to procéede herein orderly fyrste â—e declare teache vnto the people that â—he law of verie right exacteth of vs perâ—ect righteousnesse holines of life which â—erfection the weakenesse infirmitie of mans frailtie without the grace helpe of god is in no wise able to perfourme The which being opened made manifest vnto vs by the spirite of God driueth vs into a doubt whiche way we might beste turne vs for neither can we deceiue God by our false glosing and lyes neither hide our offences sinnes from him being the searcher of the heart reins from whose eies no darknes nor couert can hide vs more than the leaues branches of trées could shadow our first parent Adam froÌ„ his sight in time past of the which sorte most properly your superstitious fastes and praiers watching other like exercises of the bodie wherewith many a man dothe foolishly perswade himselfe that hâ— is sufficiently armed and defenced notwithstanding our God lyke a moste louing and mercifull father will not suffer his children to be swallowed vp of desperation as was Cain and Iudas but crieth vnto vs with a loude voyce Adam where art thou the whych sound of hys breath perceth into the very secret of our hearts that he might continue his bountye and goodnesse towardes those whome he hath once vouchsafed the benefite of adoption through Christe at the whiche voice and sounde the godly minded and well affected people of God startling as it were at the noise and crack of the thuÌ„derbolte like men sore dismayed and disquieted bothe in body and minde forgetting bothe meate and other the necessaries of this life and ouerthrown grâ—uâ—ling as it were with the terrible sounde of the brasen trumpe in the mount Sinay or else by extremitie of most exquisite torments driuen perforce to make their confessioÌ„ do fréely acknowlege and confesse before the father of mercies both themselues to bée the children of Adam and â—one to all kind of wickednesse and misâ—â—iefe like vnto their forfathers who reâ—cting the commaundement of God and â—oste presumptuously affecting thinges â—oper to the maiesty and glory of God â—ent aboute moste impudently and imâ—ously to spoile God of his diuine knowâ—dge to witte the knoweledge of good â—nd euyll to take it vnto himselfe that 〈◊〉 to saye to bée able to discerne by â—he corrupte and peruerse iudgement of â—s owne foolish braine betwixte good and â—ul and to determin what thing is pleaâ—â—ng God and what vnpleasant vnto him To be shorte man set in the sight of God â—oth plainly confesse that he hath followed the â—teps of his auncestour Adam one
that hath â—éemed rather to loue vertue godlinesse â—han followed them effectuously and in â—abouring to couer hys nakednesse and hide his abhominations hathe vsed no other couerture than the leaues of fig trées that is to say hath shadowed his moste moÌ„strous horrible offences against god with no other thing but only with a preteÌ„ce of wisedome discretion diligence honeâ—â— merites and mortifications And this is moste gratious Princâ— the confession which we learne out of tâ—â— worde of God namely that whiche Gâ— hymselfe doth force out of mans myâ—â— by the vertue and efficacie of the lawâ— as it were with certaine pricks and stâ—ges when man is compelled by the mâ—tion of Gods holy spirit to acknowledgâ— and confesse hymselfe to bée inwardeâ— corrupted and defiled with sinne Aâ—â— out of this confession lyke as oute of 〈◊〉 spring or head do issue diuers other sortâ— of confession Firste when a man calleth to mynd with howe greate and howe manifoldâ— sinnes he is defiled and howe sore an aduersary the decrée and sentence pronouâ—ced in the lawe is vnto him wherevppoâ— he bewaileth his sinnes vnto God daily and brusteth out into these wordes of the holye Prophet O Lorde I was conceiued in iniquitie and in sin hathe my mother coÌ„ceiued me Creat in me O Lord a newe hearte and a right spirite within me â—â—tified in thy sight And wyth the publiâ—ane humbleth hymselfe saying on thys â—ise Lord be mercifull vnto me a sinner â—nd with the prodigall childe O Lorde 〈◊〉 am not worthy to bée called thy sonne â—c And these be the confessions whyche â—he elect of God ought to make daily vnâ—o God both with hart and tongue who â—auing tasted the singuler mercy of God â—owarde them call vppon hym wythout â—eassing that they might euerye daye bée more and more purged froÌ„ the filth and â—tayne of sinne The seconde kinde of confession is very Christianlike when a man is so sore touched and stong in his conscience wyth the sense of sinne that hée perceiueth hys fayth to fainte and waxe weake by the terroure of the lawe as it were wyth a continuall assaulte and batterie wherby he is compelled for wante of sufficiencie in himselfe to praye aide of another into whose bosome he might poure all the secrete griefes of his hearte as to his most faithfull and assured friende to the ende that he might receiue some present remedie for his wouÌ„ded conscience The wâ—â—che kinde of confessing God hathe commaunded to bée obserued and kepte in hiâ— Churche to beate downe the prouâ— and arrogant opinion of learning anâ— wisedome in man that euery man might thinke humbly of himselfe forasmuch as they stande very many times in néede of the aide comforte and aduice of other And this confession or conference in hyâ— whose conscience is wounded or troubled may be very well had and vsed with the pastours doctours and preachers 〈◊〉 the Churche hauing assuraunce of theyâ— faithfulnesse in their vocation and likelihoode that they are called to that function and ministerie by the holy spirite thaâ— they might coÌ„fort and cherish the weaklings by their discrete language as thâ— prophet saith The thirde sorte of confession is when the faithfull disciple of the holy ghoste doth plainely confesse his offences before men of a certaine earneste and vehemeÌ„t zeale of humbling himselfe considering therewithall that God the sercher of mans secrets dothe know anâ— sée the same already and in this imagiâ—ation perswadeth himselfe that all the â—reatures of the worlde woulde conspire â—gainste him if he himselfe shoulde not â—penly confesse declare to al the world â—n such sorte as the posteritie that commeth after him might know them likewise And that Dauid vsed this kinde of â—onfession is manifest by the .32 and .51 psalme which séeme to be committed to writing to the ende that it bothe mighte be a president of publike confession vnto â—ll men that men might likewise therby vnderstand into how greate and heinous sinnes that beloued of the Lorde and specially elect to gouerne his people did fall and yéeld himselfe In like maner is that notable confession of Daniell and that of Paule wherby he is not ashamed to confesse of himself that he was a blasphemer of god a persecutor of hys church Austine likewise in a certaine little treatise reckneth vp al his offeÌ„ces eueÌ„ froÌ„ his very first coÌ„ming to mans estate And this kinde of coÌ„fessing opeÌ„ly of theÌ„selues doth greatly declare the great modesty and lowlinesse of minde in the confessor worthye greate praise and commendations and partly it is a great comforte vnto others that are greuously loden with the heauy burthen of sinne to driue them from dispaire by hope in the mercies of god whiche they sée other in like case haue atteyned before them There is also a fourth kinde when euery one in the face of the congregation folowing the minister doth secretly confesse himselfe before God to be compassed rounde aboute wyth manifold sinnes and offences and wrapped in moste palpable mists of ignorance and blindnesse beséeching God from the bottome of hys heart to lighten his mind and vnderstanding by the preaching of his Gospel For so he perswadeth himselfe and firmelye beleueth that remission of sinnes is published and wrought by the preaching of the Gospell and that onely throughe the sheading of the moste precious bloud of the immaculate lambe There is yet also one other manner of confessing whiche we may call reconciling our selues vnto our neighbour wheÌ„â—e both confesse our selues to haue offenâ—ed him by word and déede and pray parâ—â—n and forgiuenesse of our trespas comâ—itted according to the prescripte comâ—aundement and direction of our Lorde â—nd sauiour Iesus Christe Math. and â—ames 5. but it wée committe any open â—ime so that the shame and slauÌ„der therof â—oth redounde to the Churche and is ofâ—ence vnto others the godlye doe not reâ—use in suche a case to make open confesâ—on the whiche custome both the olde â—athers in time past didde obserue themâ—elues and deliuered ouer to their posteriâ—ie as appeareth by the Cannons that â—reate of penaunce The obseruation â—nd execution whereof the Churche of Rome omitting and neglecting brought â—n a corrupt custome in place therof that some one Prieste or Chaplayne shoulde secretely shrine suche as had offended openly and heare their confession in corners for sauing of their honesty and their good name whereby did growe two most notorious and shamefull abuses for by means that priuate and auriculer confeâ—sion came in place of the open declaration of faultes bothe all good order aâ—â— discipline went to wracke and most mâ—serable tiranny beganne to vsurpe in thâ— poore afflicted consciences Secondariâ—â— in that there were certaine penitentâ—â—ries appoynted at Rome or rather pâ—â—lers of pardoÌ„s that retailed their Indulgences for mony to euery man that lifâ—â—â— to buy them whereby oure aduersaries muste néedes be driuen to confesse thâ—â— causelesse they call vs heretiks and moâ—â— falsely
as they terme them â—ut for other men wonderous necessarie â—or they saluation But some wil men say what shal beâ—de these of daintie and delicate persons â—hat are soddainly swapte vp with death â—re they can haue these merits of Monks â—applied vnto them and enioye them in â—heir full perfection for it séemeth theyr soules shoulde be in present peril of eternall damnation as who say they may in good time take vp their Inne in Purgatorie whence they maye easyly escape when it shall please the Popes holinesse to open the treasures of Christes bloude and applye vnto them the merrites of Saints and the monkes to communâ—â—◠〈◊〉 vnto them largely and liberally parte 〈◊〉 their good workes and playe with thâ— giffe gaffe lyke good fellowes And thâ— is welnéere the summe of the Popish doctrine concerning satisfaction to paâ—â— ouer a thousande dreames and blasphâ—mous lies whyche these men haue deâ—sed againste the redemption of Christâ— perfected moste absolutely by the shediâ— of his moste precious bloude Of the satisfaction for sinnes according to the word of God. IF your maiesty most mighty prince haue with any diligeÌ„ce considered 〈◊〉 obserued that which hath bin said lately before your highnes vnderstandeth right well that there was no mencion made at all of the benefit bestowed by Christ our sauiour wheras the scriptures do minister vs no other comforte to our afflicted consciences than the redemption of oure lord and sauiour Iesus Christ that euerlasting prieste after the order of Melchizedeck whiche offered vp himselfe to the iustice of god a propitiatioÌ„ for al the sins 〈◊〉 mankinde the burthen wherof he layd â—d caried vpon his own shoulders as the â—ophet Isay saith therfore gaue vp his â—dy to bée broken to bée sacrifized and â—fered to God his father And to the intent the matter might be â—ade more plaine and euident bycause 〈◊〉 is of so great and singuler commoditie â—e muste repeate a little of that is sayde â—efore concerning the estate of maÌ„ in sin â—â—oued with repentaunce and sorrow for â—he same For when hée is sommoned to â—ppere before the iudgemeÌ„t seat of god â—ath put in baile to answer vnto the law and iustice of god for his forth comming and apperance hath no cloke to couer his sins not so much as a poore fig leafe he is enforced at the leÌ„gth as it were one that were tormeÌ„ted gréeuously on the rack to coÌ„fesse his manifold and great offeÌ„ces to acknowledge his nakednesse misery being astonied with the iudgemeÌ„t of god not that a man should fall into despayre considering God willeth not the deathe of a synner but hys life and saluation but to the ende only that hée might asâ— the knowledge of his sinne and transgrâ—sion bring him vnto repentaunce Then after a mans mynde iâ— thâ— prepared the spirite of God beginneth 〈◊〉 to possesse him that he accompteth him 〈◊〉 be wholy his pardoneth all his offences maketh him one of Gods housholde aâ—â— electeth him into the number of hys châ—dren And yet notwithstanding he remoueth not from the eyes of his soule thâ— liuely Image of God in anger and diâ—pleasure whose voice and countenaunâ— was wonte to amaze him and make hiâ— whole body tremble thereat bycause 〈◊〉 ofte as the minde shal be ouercome with the prouocations and allurementes 〈◊〉 sin the terrible sounde of his thundering voice and the sighte of hys sterne countenaunce shoulde so appall hym that he shoulde shunne and auoyde synne by alâ—â— meanes Agayne the same holy spirite of God to the intent that man should remoue from him and quite abandone all feare doth set as it were before the eies of maÌ„ Iesus Christe and him crucified that hée might bée fullye perswaded that all hys sinnes be purged by his death and passion But forasmuche as man being miserable both by his owne nature and by the sense of his sinne and conscience therof doth iudge himselfe to be verye farre from God and can hardly be perswaded that the benefit of Christ doth appertain vnto him therefore the holye ghoste laboureth to perswade him that almightie God is reconciled vnto man and doeth tender hym wyth singular loue and affection and afterwards openeth the eies of man béeyng in thys blindenesse that hée may beholde and sée by faith Christ Iesus the earnest of his saluation last of al breaketh the peruerse frowardnesse and obstinacie of the minde that the same being somewhat instructed and comforted with the hope of Gods promisses maye wholly submitte hys will vnto Christe and imbrace him moste willingly as the onely phisition of al his diseases and maladies And this worke of the holye Ghoste wherby the reason vnderstanding mind and will of man is instructed in true pietie and godlinesse we may well terme by the name of Faith not any weake opinion or vaine imagination of the worde of God but a firme and constant perswasion by the whiche we are assured that we are beloued of god and adopted to be his sonnes and inheritours of his heauenlye kingdome that by the benefite of this latter Adam we may be as it were remitted into oure former estate of oure auncient inheritaunce namely innocenâ—ie righteousnes and euerlasting felicitie the whiche was loste by the mischeuous acte of the firste Adam the same faith doth teach vs that after we be reconciled and at one with God there is nothing more gréeuous or offensiue vnto God than iniquitie and sinne and that wée bée deliuered from the yoke and bondage of the Deuil onelye vppon condition that wée should thencefoorth leade a godly righteous and sober life The whiche faith being thus planted in mens mindes by the holy spirite is like an instrument or hand wherby wée appreheÌ„d Iesus Christ or as our mouth to receiue and eate Christ that moste swete foode of our soules and whosoeue is endued with this repentance is not now to be ascribed and thought one of olde AdaÌ„s ofspring but by meanes of this faith is so linked and coupled with Christe that he is reputed and taken as a brother vnto him so that Christe and a Christian man doe make as it were one spirituall body For we may not call it in question but verily beléeue that what Christ praied for vnto his heauenly father in the .17 of Iohn he obtained the same at his haÌ„ds But after this greate and nighe affinitie is brought to passe and fast knitte with the bonde of faith and of the holye ghost then doth the heauenly father looke vpon man being otherwise a sinner with the eies of mercie and grace perceyuing man to be clothed and garnished with the moste beutifull and precious garment of Christ that is to saye the innocencie and holines of Christes flesh and taking delight in the moste fragrant smell thereof dothe bothe perfecte his felicitie and rewardeth him with the inheritance of his heauenly kingdome euen as in time past the Patriarche Isaac delt with
they which be enimies and impugne this doctrine and for that wée mayntayne the same do persecute vs with fire and fagot haue either had small sense of Iustification or else are some newe founde people descended into the Earthe I wotte nere whence For if they haue not had some sensible perseueraunce and féeling of the principles of Christian religion in themselues by experience I councell them for a time to be quiet and refraine to speake and aduise them rather to praye vnto almightie God that hée woulde instructâ— them by his holy spirite in suche thinges as they are ignorant of and yet will bée prating rashely and babling either after their owne conceite and imagination or as they haue heard other men talke will moste impudently affirme the same but if they will deriue their pedigrée from God lette them permitte vs to be as we are men contenting our selues with such knowledge as is conuenient for vs For we do willingly confesse that we are the children of Adam by nature disobedient vnto the will of God senselesse in oure owne corrupte nature so peruerse and obstinate that vnneth we wil be brought to repentaunce so hardned in harte that wée can not be broken with the sense of sinne finally of suche pride and arrogancie that wée can scarcely bée drawen to confesse our sinnes to be shorte enimies to our own saluation vnlesse God of hys fatherly fauour and grace vouchsafe to correcte and amende the malice of oure froward nature and to enable and make vs apte to doe suche workes Why doe they then enuie vs thys humilitie and lowlinesse of harte in that we thinke we â—oe greatly honoure our God when wée referre all thinges to hys gratious goodnesse and mercie But if they thinke thys â—ure humilitie be excéeding and more â—han néedefull is this so horrible an offence that we shoulde therefore be thoughte worthie of all punishments and tormentes that can be deuised be ac ompted infamous banished imprisoned hanged and burned Surely this their fierce and barbarous crueltie may be a sufficieÌ„t declaration vnto your maiestie that this is no godly zeale in the Papists as they call it but rather an excéeding choler heate of stomak boiling in their enuious malicious breasts The other benefit of our iustificatioÌ„ is our coÌ„iunctioÌ„ with Christ for it is not inough for a man to be onely absolued of his sinne but it is also requisite and necessarye that hée bée marueilously renuee shew a new obedieÌ„ce the which nothing can worke in theÌ„ saue only the power of god through our L. sauiour Iesus Christe this is the secoÌ„d effect of faith which the holy ghost hath poured into our harts by the which a man being made frée from the feare of all enimies danger of damnation doth wholy possesse Iesus Christ the very sonne of God and man to the intent hée might liue in hym not in walking after the fleshe but in holinesse of spirit and that he should thenceforth work righteousnesse in the sight of God of his son Christe through whose bloude shedde and sacrifice offred hée is purged and clensed from all hys offences and filthinesse Last of all that to declare himselfe bothe mindefull and also thankfull for so greate mercifulnesse and louing kindnesse shewed towardes him he shoulde on the other side retourne loue backe againe towardes God and be zealous in seruing and honouring him The whiche doctrine the Apostle doth plainely sette forthe in hys epistle to the Romaines in these words Ther remaineth now no condemnation saith he vnto suche as be engrafted into Christe Iesu that is to say those that walke not after the fleshe but after the spirite for the liuely lawe of the spirite whyche is in Christe hath loosed me from the bondage of sinne and death For that whiche was impossible to the lawe through the infirmitie of the fleshe God by sending hys owne sonne into fleshe of likenesse and similitude vnto our sinful fleshe hath after a sort destroied sinne by sinne in the same fleshe that the iustice of the lawe might be accomplished in vs whiche walke not after the fleshe but after the spirite for those that be addicted vnto the flesh haue their mindes bent vppon fleshly desires but they that be renued in spirite doe followe the motion and direction of the spirite and the desire of the fleshe is death and destruction contrariwise the desyre of the spirite is peace ioye and life euerlasting For the desire or affection of the fleshe is againste God neyther is it nor can not bée obedient vnto the lawe of god Therefore suche as are giuen to the flesh can not please God howbeit you walke not in the fleshe but in the spirite if so be the spirite of God be within you And who so hath not the spirit of Christ is none of his but if Christe be within you then is the body dead as concerning sinne but the spirite aliue or rather life it self for righteousnesse sake Wherfore if the spirite of hym that raysed Christs from deathe abide in you the same also will restore you and your mortall bodies vnto life bicause of the spirite that dwelleth in you wherefore brethren wée are nowe no more subiecte vnto the fleshe to liue after the luste thereof For if ye liue after the desires and concupiscentes of the fleshe yée shall dye the deathe but if contrariwise by the power of the spirite you conquer and subdue the lusts therof you shall liue in most perfect felicitie for al whosoeuer is directed by the spirit of god are numbred among the sonnes of God. Here dothe Paule moste notably and largely declare the seconde parte of oure Iustification and the end also of our coniunction with Christ Iesus namely that we shoulde leade our life not after the motion of the fleshe and the voluptuousnesse thereof but according to the direction of the holy spirite the which moste profitable and comfortable coniunction felowship with him if we had and did enioye we would not fall to such vayn and néedelesse questions as we do For what profite is in the subtil questions and difputations whether the righteousnes of a Christian man be a substance or an accident a qualitie inherent or only in vs by imputation whether the iustification of the wicked and vngodly be only the forgiuenesse of the sin or no whether infusion of grace be requisit in the remission of the fault or whether the motion of fréewill be not also requisite thervnto whether the wicked be iustified in an instant or in processe of time whether iustification of grace do go before in order of nature such like quiddities and subtil niceties except wée haue the vertue efficacie of Christ Iesus imprinted in our harts which we trust is in the harts of the faithful beleuers as Paule prayed for the coÌ„gregatioÌ„ of Ephesus who loueth his churche dearly as the same apostle saith in another place and
â—ne iudgement and opinion may rememâ—er that we are called to be members of â—ne body wherof Lord we acknowledge hée to be the chief and supreme head and so detesting in ciuill partialities we maâ— be of one opinion agrée in one mind anâ— vse one mutuall and charitable directioâ— touching the matter of our religion Thou hast left vnto vs O Lord the celâ—bration of thy holy supper as a memoraâ—â— of oure communion and spirituall vnitiâ— with thée and also to instructe vs in sucâ— lawes of charitie as ought to be of famâ—liar conuersation amongst vs all And ye we such is the nature of our fragilitie 〈◊〉 condition of our vnworthinesse as we abuse the excelleÌ„t benefit of that most higâ— fauour séeing that in place to tye and coÌ„ioyne our selues with thée we doe more estrange vs from thée and that by reasoÌ„ oâ— our quarrells and questions of contentioÌ„ In place to coÌ„sider that we are one body one church and one bread made of sundry graines we shewe our selues proud and giue sundry proues of our ambitioÌ„ in séeking to establishe a speciall estimation oâ— our peculiar priuate opinions in handling very often thy presence in thy holye supper by subtill disputation we become farre from thy true and liuely presence in contending whether the sinners and vnâ—â—ithfull may coÌ„municate thy bodye we â—ake our selues sinners incapable to â—eceyue and enioy thy benefites lastly â—nd in effecte oh Lorde our zeale is so â—â—discrete that in stryuing to entertaine â—he puritie of the doctrine of fayth we â—reake the league law of charitie yea â—nd in persecuting with rebuke such as â—e accouÌ„t to be heretikes in the doctrine â—f fayth our malice with want of disâ—retioÌ„ makes vs séeme transnatured into heretikes of charitie corrupting the meaâ—es of coÌ„munication brotherly vnitie I beséech thée therfore oh son of God â—et thy gracious pitie fal vpon vs and so opeÌ„ the eies of our vnderstanding as we may discerne the true fruite of thy holy inâ—titution ordinance take from amoÌ„gst vs all sectes varieties of opinions and reduce vs at last to the obedieÌ„ce of thy holy only worde reueale vnto vs thy holy spirite with this priuiledge of grace that by his vertue he may drawe vs all into one corporation and bodie whereof thou O Lord mayst be heade and lette him breath into vs streÌ„gth and power to perseuer in workes of true Iustice innocencie and holynesse during our course iâ— this tragicall and miserable pilgrimage and in the ende let we beséeche thée thâ— same holy spirite translate vs into the eternall life purchased to our vses by thâ— sacrifice and oblation of thy most precious death wherein thou raignest now gloriously with the father and holye Ghost and there shalt remaine infinitely Amen To my most dearely beloued in our Lord Iesus Christ the onely redéemer and aduocate of men towardes the heauenlye Father my brother Ministers and Pastours in the Churche of â—ntvvarpe naming themselues of the Church of Auâ—urge Grace and peace from God and hys sonne Iesu Christe to the ende that by the bonde of his holy spirite vve may all be knit in the vnitie and Confession of the Gospell of Christ AT my first comming to this towne of Antwarpe right honourable in Christ and that at the request of certain the Faythfull there I founde cause of singular comforte in the vewe of the wonderfull worke raysed vppe by the Lorde by meane of his seruauntes and that in so shorte tyme as sauing to such as haue assisted it it maye séeme no lesse impossible than incredible For if wée wonder in certayne Trées and Fruits who somtimes yéeld encrease aboue custome or against the coÌ„mon course of Nature when as the Lorde were of purpose to releue and restore some couâ—trie afflicted with hunger what may wâ— say of these spirituall plantes which thâ— father of mercy so sodenly and agaynâ— all hope of man hath set and planted 〈◊〉 these Low countries speciallye in thâ— citie of Antwerpe Truly we are bounâ— to acknowledge it as a worke of strangâ— maruell of our God and to say with tâ— prophet this incredible increase hath bâ— made by the Lord whoÌ„ we find worthâ— of admiration in our eyes it is the rigâ— hande of God which hath reuealed hâ— vertue it is the right hand of God thâ— hath exalted vs it is the right hande 〈◊〉 God that hath manifested his power 〈◊〉 shall not die at all but we shall liue 〈◊〉 declare the doings of the Lorde whereas as I entred more déepely into the vieâ— and consideration of these things so 〈◊〉 thought it also an office and dutie in 〈◊〉 to crie with the sayd Prophet Confirâ— Lord and aduaunce the worke thou hâ— begon in vs build vp again the wall of thy holy temple restore the ruines thy heauenly Ierusalem to the ende thâ— the Kings and Princes of the earth may come to doe thée homage and offer presentes gather togither againe O God the dispersed of Israel This was the cause wherein I reioyâ—ed for certayne dayes with glad contiâ—uance till vpon further viewe of the matters of estate within the Citie I â—ounde occasion to mixe some sorrowe with this my ioye as séeing on euerye â—ide with what diligence Satan labouâ—ed to hynder the aduauncement of this Church not onely by meanes of open â—nimies but also by the indiscretion and â—ant of regarde in such as name themselues maister Masons in the house of God for such as feared God and wished a publication of his glorie cryed oute and exclamed that the chaire of truth was become the chaire of dissention serâ—ing no more as a Pulpit to preach Ieâ—us Christ the appeaser of troubled coÌ„sciences to pronouÌ„ce an vnity a brotherly charity nor the mortificatioÌ„ of the old Adam with the wicked motioÌ„s of coÌ„cupiscence but rather it was vsed as a place of inuectiues iniuries with wordes of malice tending to a mutual hate of one towards another dissention of doctrine wherein vpon inquirie of such fault with the circumstance authors of the same I finde your side not least guiltye as being such amongest you who in open assemblye with words and libels of malice are not ashamed to call the other Ministers of the Gospel Heretikes Sacramentaries rebels against the state and people vnworthie of place in the common wealth with other wordes improper and vnfitte for the maiestie of such a place which is consecrated purposely to teach the word and will of our God. Nowe brethren if such or such lyke matter of reproche should be pronounced in the Pulpit of certain Monks or monstrous Friers the very organs of the Romane Antichriste sent of their suppostes to trouble the Church of Christ to darkeÌ„ his glory and resist the aduancement of his kingdome we woulde endure them with pacience as knowing well inough that such sorte of Prophetes be the disciples of Balaam who sell their toungs to curse the people of God yea somtimes against
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
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
concupiscences but if a man strike with the scabbarde it hurts not onely the stroke maketh a sounde and wouÌ„deth not And truly if the course of our life wer in this wise and thus appointed it were nothing but a shadowe a counterfaite a vizarde of hipocrisie whiche happeneth not to the children of God who being indued with Gods holy spirite are able to iudge and estéeme all things and are themselues notwithstanding iudged of none For they haue the perfecte knowledge of Gods holye wyll depely imprinted in their minds the whiche the spirite of God hathe ingrauen in their heartes by the reading of his holy and sacred worde And hereof doe arise moste mightie Prince so sundry sectes of religion hereof growe daily innumerable questions and controuersies and herevpon do the â—nquisitours bende their force agaynste â—os as against heretikes and seducers of others wheras we on the contrary side are certainly perswaded that they walke in moste horrible darkenesse being enimies to the glorye of God and earnest promoters of their owne vayne glorye corrupters and deprauers of the word of God the which bicause they vnderstand not aright by the direction of his holy spirite they referre to their owne commoditie and aduauntage and make it serue their owne ambition and moste filthye abhominations What can be then more shamefull than to appoint suche iudges for the deciding and determination of the causes of Gods children whome so good a father hathe so well instructed in his precepts and commaundements that they haue not learned it according to the dead letter but in spirite and truth that and haue after a sorte put on Christe by whose Gospell they are assured that they are reconciled both to him and to his father It resteth nowe to compare the doctrine of the true children of God that are guided by his spirite with theirs who as they are very hipocrites indéede so do moste falsely affirme that they wholy depende vpon the aucthoritie of the holye scriptures such is their blindnesse and ignorance that hauing learned of the wisedome of the flesh as it were at the hands of a schoolemaister nothing but that whiche is worldly and carnall yet notwithstanding they brag of themselues moste arrogantlye and impudentlye that they haue the true knowledge and vnderstanding of scriptures the whyche they doe daily more and more corrupte depraue with their sophisticall gloses and philosophie or to speake more truly with their own dreames and fantasies Of the creation of man and of his estate in innocencie and fall into synne THe children of God and such as are taught by his spirite out of his word doe confesse that God in the beginning â—reated man of nothyng to hys owne Image and likenesse that hée shoulde bée â—ufre and vpright and zelous of his glorye In the whiche estate of originall iustice as they call it he continued vntill he of his owne accorde abusing that frée will whiche God had giuen him that hée mighte be perfecte in his kinde and nature did swarue and decline from God and being deceiued by the flattery of the SerpeÌ„t made himselfe thrall to that wicked and tempting spirite And this voluntarye transgressing of Gods holye lawe and wyll bothe broughte man into a moste miserable condicion and remoued him from the estate he was in in honour and defaced the image of God in him that is to saye made him vniust vnfaithfull an enimy and a rebel against God and spoiled him of the other graces and ornaments he had bestowed vpon him in his former estate Of originall synne and howe it is conueied throughout the whole posteritie of man. BVt this calamitie and misery restâ—â— not alonely in the firste man woman and there stayed but by reason thaâ— they were the séede and stocke whence issued all mankinde the blemishes anâ— corruptions of oure firste parents doe sâ— sticke in vs and from them are conueyed to al their posteritie that al the of spring and issue of Adam is no lesse defiled with his corruption and filthines than if they had bene both parties and guiltie to the offences committed by theyr fyrste parents And for this cause also is that called originall synne that is deriued and descended from our firste parents to all the posteritie both bycause it is oure owne and caste vppon vs as by discent and inheritaunce from oure auncestours and is the roote and originall of all other vices whether they be generall infirmities common to all men or proper and peculiar to singular persons The force and strength whereof is such and so greate â—at it maketh a man rude and ignorant 〈◊〉 the holye misteries of God voide of â—e heauenlye light resty and stiffe necâ—â—d against the will of God vnkind and â—nthankefull towardes a moste merciâ—ll and louing father and finally in the â—erformaunce and fulfillyng of hys will â—nd commaundement not onely weake â—nd féeble but as it were vnapt and vnâ—ble And to the ende we maye beholde the â—uely image and patern of that maÌ„ that â—eing borne of Adam is not regenerate â—n Christe sée howe Paule describeth â—uche a manner of man vnto vs Al saith hée bothe Iewes and Grecians are entangled in the snares and bonds of sinne there is not one iust man to be founde among them there is none that vnderstandeth any thing none séeketh after God all are gone astraye and giuen to iniquitye there is not one that embraceth righteousnesse Their throate is like an open sepulcher that deuoureth men aliue with their mouth they speake leasing and flatter with their tongue theâ— lippes are annointed wyth the poyson 〈◊〉 Adders Their talke is ful of cursing aâ—â— bitternesse their féete moste swifte 〈◊〉 shead innocent bloud finally their whâ—â— life is moste miserable that care neythâ— for godlynesse nor good religion Lo thâ— is the beste description that can be maâ— of man and therefore no man may be 〈◊〉 bolde vnlesse he be altogither shamelesâ— as once to whisper a worde of mans frâ— will to good of workes preparatiue 〈◊〉 they terme them merits deserued ex congruo condigno and suche other sophistical and Dunsical deuises except he wyâ— altogither flatter and deceiue hymselfe and séeke to draw other into like destruction But to speake the same in more plainâ— termes without any curiositie wée sayâ— that in man is the whole bodye of synnâ— as the very wordes of the Apostle are whyche like vnto a leafe of paper whervppon if neuer so little filthye and stinking oyle be dropped by little and little â—preadeth so into al parts that the wholâ—â—d euery parte thereof is ouerspreade â—th the filthinesse of the same euen so â—e say that originall sinne is not a hurte â—â—ime or griefe in any speciall parte in â—an but an vniuersall blindenesse or â—rkenesse in the witte and vnderstanâ—ng of man as touching the knowledge 〈◊〉 God and suche as bréedeth in man a â—aywardneâ—â—e against the will of God â—nd an imbecilitie and weaknesse to perâ—urme those thyngs whyche
most certaynly chosen and receiued into the societie and felowship of thâ— heauenly couenaunt and so by this meâ—nes should reape all the fruite and forâ— of this sacrament in our soules For wâ— are not of opinion nor may not be so perswaded that this is brought to passe 〈◊〉 opere operato that is to saye for the wâ—â—thinesse of the worke wrought as thâ— schoolemen terme it but put our whiâ— truste and confidence in the onely meâ— and goodnesse of almightie God we haâ—â— our faith more and more confirmed aâ— strengthned by baptisme by the which faith we beléeue assuredly that our heâ—uenly father hathe adopted vs into tâ—â— number of his children hathe pardonâ— vs all oure offences hathe endewed 〈◊〉 wyth his heauenly grace hathe clensâ— all the filth and corruption of our souleâ— that wée from thencefoorth being wholâ— dedicate and consecrated to serue hyâ— and deliuered from the feare of all oâ—â— ghostly enimies shoulde leade a iuste an â—neste and an holy life before hym that â—â—th bestowed these so many so greate â—â—nefits vpon vs And thus much brief-concerning Baptism wherof by gods â—ace I maye entreate more largely at â—ne other tyme hereafter Of Popishe Penaunce IF any after baptisme do verely perceiue féele in his conscieÌ„ce that thesâ—â—eir vaine deuises and fonde ceremonies â—herof we haue spoken by occasion and 〈◊〉 oportunitie serued haue ben little or â—thyng auaileable vnto them and that â—ese and such like distinctions of theirs â—oad culpam as to the fault quoad reatum â—s to the guilte quoad veniam as to the â—ardon bée méere friuolous and foolishe â—nd as the prophet saith nothing but soft â—illows for the people to leane vnto and â—ée lulled a sléepe on if any I saye being â—hus affected fynd a trouble in his conâ—cience concerning his saluation begin â—o muse vpon some means how he maye â—scape the iudgement of God wherwith his conscience is striken and astonied 〈◊〉 and by they bid him leane to a rotten pâ—â— that is to say to penance but good Lorâ— what can be more contrarye to true pâ—nance than this which they appoint hyâ— vnto whiche is nothing but a méereÌ„ dâ—ceipt and iuggling and deuises imagiâ—â— by them to picke mennes purses no 〈◊〉 this is but a weake plancke to saue a 〈◊〉 from shipwracke and helpe hym to laâ—â— but to sincke rather to the bottome of tâ—â— Sea. Of the partes of popish penance namely of the fyrste parte called contrition PEnaunce they teache vs hath thâ— partes contrition of hearte confessâ— of mouth and satisfaction of workes 〈◊〉 who so desireth to vnderstand the reasâ—â— of this diuision let him resorte to Thomâ— Aquinas Durandus and Scotus in thâ—â— bookes whiche they wrote of the quesâ—â—ons of diuinitie but to discende to tâ—â— particularities Contrition say they is griefe voluntarily conceiued for synâ— committed wyth a purpose to confeâ— them and make satisfaction for the same â—his definition is moste like Autentical 〈◊〉 They say moreouer such may be the â—eatnesse and force of contrition suche â—at it is able not only to purge the fault â—â—d quiet it selfe but to remoue the puâ—â—shement due for the same and that twoo â—ayes First for the charitie sake which 〈◊〉 the very true cause that bréedeth sorâ—w and griefe which charitie spreading â—ir braunches far in compasse bringeth â—orthe contrition and meriteth partly reâ—ission of the payne Secondarilye for â—he sense of that griefe prouoked and stirâ—ed vp by the wil in the very Contrition And forasmuch as this sorrow and griefe â—s very greate and gréeuous it is effectuâ—ll also and auaileable to take away both â—he offence and the punishment likewise they mince the sorrowe of contrition into thrée partes one to be deficient another sufficient the thirde preeminent wherof the firste driueth downe to the pitte of hell the second raiseth him vp to purgatorie the thirde hoiseth hym vppe to Paradise 〈◊〉 Moreouer contrition differeth from attrition as faith framed from that whicâ— is vnframed and they are al doubtfull 〈◊〉 this point whether contrition maye riâ—â— of attrition or whether there may bée any place in Hell Purgatorie Paradise for contrition whiche question is as yâ— vndecided And this is welnéere the sum of this doctrine oute of the whiche I béeâ— séech your Maiesty to consider most gratious Prince what commoditie comfort or reliefe can come to a troubled conscience how shal a maÌ„ be able to escape ouâ— of so many difficulte and intricate questions or how shall a man haue any remedies of his sorrowes at his owne hands or staye hymselfe vppon the strength oâ— man For the will of man whence they saye contrition doeth spring is more inclining and yéelding to luste and concupiscence than to any sorrowe or pensiuenesse Howe can it then possibly come to passe that a man shoulde vse the same to the beating down and mortifying of most horrible and detestable vices Finally in all this péece of doctrine not one worde of Christe Iesus and his holy spirite nothyng ruleth but onely the will of man â—e sorrow and griefe of man the heauiâ—sse of the hearte pensiuenesse charitie â—nd laste of all attrition which is transâ—urmed into contrition as it were by inbantment and witchcrafte Of true contrition according to the word of God. HOwe be it Gods worde teacheth vs that Contrition is the wonderfull worke of God and that the conuerteth the hearte of the synner accordyng to hys â—nfinite goodnesse and mercye breaketh â—t mollifyeth it which otherwise of it owne nature woulde become harder than â—flint stubborne rebelling obstinate and prone to all mischiefe It is he that of a stony heart maketh it softe as fleshe apt to bend tractable and pliable to his moste holy will. And therfore Dauid acknowledging hys offence praieth vnto God that he would create a newe hearte in him the whiche God neuer despiseth nor contemneth if it bée humble and lowlye Wherfore almightie God to the â—â—â—tent that hée myghte abate and pluckâ— downe the pride and hautinesse of manâ— mynde he doth firste vse the threats and terrours of his lawe and looketh with the burning and fierie eies of his indignation and displeasure as those can tell by experience whiche do truly and hartyly repent that they haue so long continued in the seruice of Sathan and the palpable darkenesse of popish errour for they vnderstande right wel by what steppes and degrées their heauenlye father hathe aduaunced them to the excellency of regeneration and newe birth in Christe that is to say to bée partakers of the righteousnesse and innocencie of Christe which is the onely path to passe to by the Kingdome of heauen Of popishe confession THe seconde parte of Penaunce they say is to bée shriuen of a Prieste by auriculer confession and this they affirm to be a Sacrament of Christes institution in the 16. and 18. of his Gospell after Mathew Albeit it appeareth by Iames â—t there was a farre other vse thereof â—hey say moreouer
mid day to go on pilgremageâ—sing Masses such execrable workes of superstitioÌ„ Of which things this saying of Esai may wel and aptly be verified against them that vse theÌ„ Who hath required these things at your hands that not without a cause for this kind of seruice is so far from being acceptable vnto him that they are most odious hatefull vnto him as may appeare by the many fold plagues punishmeÌ„ts which he layeth daily vpon vs that most worthily Therfore if our aduersaries finde fault â—ith vs bicause we teach not the people 〈◊〉 do such works we are very wel conâ—nt to sustein that accusation of theirs â—or let theÌ„ denounce against vs coÌ„demâ—tion neuer so great nor so oft our god â—ne doubt not will absolue vs let them â—rsecute vs neuer so extremely he will 〈◊〉 our defence and buckler let them put 〈◊〉 to most cruel deaths almightie God â—il restore vs vnto life again thorough â—hriste Iesus who is our only life Fiâ—ally though they burne vs to ashes he â—hat raysed Iesus Christe from death â—ill likewise rayse vp again oure bodies â—ute of duste and ashes for the spirites â—ake that dwelleth in vs Rom. 8. Of the good woorkes of a man that is iustifyed FIrste we protest and affirme that our aduersaries do most falsly slander vs where they say of vs that we coÌ„temne the doing of good works and that we persuade the people that they ar made holy and righteous in Christe and thâ— it skilleth not how they liue For we prâ—teste the contrary that that doctrine 〈◊〉 neyther the doctrine of the Gospell 〈◊〉 our doctrine forasmuche as it appeareth manifestlye in scripture that a good tâ—â— muste bring forth good fruite whereby 〈◊〉 may appere that the roote therof is god â–ª And the Apostle doth plainely teache 〈◊〉 the cause why Christe hathe deliuereâ— vs from the tiranny of sinne and by hâ—â— righteousnesse made vs righteous wheâ— he saith on this wise For wee also somâ— time were madde stubberne wandering out of the waye seruing diuers lusts anâ— vanities liuing in malice enuie hatefull one at deadly hatred wyth anotherâ— but after that the goodnesse and abundanâ— loue of oure Lorde and Sauiour Iesus Christe was manifested towardes men he saued vs not for the good workes that we our selues had done but of hys owâ— frée grace and mercie by the fountain of regeneration and by the renouation of the holy Spirite the whiche he poured vpon vs abundaÌ„tly by his sonne Christ that being iustified through his grace we shoulde bée made heyres of euerlastyng life according to hope Also in an other place he saith that the grace of Almightie God our sauiour was declared that men laying aparte all worldly pleasures shuld wholy bende themselues to true and perfecte goodlinesse righteousnesse and sobernesse looking for the happy hope and the glorious comming of our lorde god If these things then be true as we beléeue them to be moste true what impudencie were it to affirme that a man shuld liue idelly in the houshold of God truely wée affirme that a man not indued wyth the spirit of regeneration or berefte of that grace is altogither vnable to do or speak any thing that can please God yea so muche as to acknowledge Iesus Christe in his hearte vnlesse hée haue in hym Gods holy spirite and therfore we déeme those things that haue béene declared by vs as touching merits of congruence and of condignitie and suche other lyke fonde and foolishe distinctions to be méere deuises of mans vaine heade to make sinners become hipocrites and counterfaiters of holinesse whiles they vnderstand not the darke mistes of their ignorance and bée senselesse as touching their owne misery and destructioÌ„ which they cannot escape neither by these works preparatorie nor by any diligence or worldly wisedome but by the onely goodnesse and mercye of God whiles hée moueth oure mindes with forcible motions and openeth oure eies that wée should sée the most miserable estate and condition we be in wade out of this moste filthy puddell and sinke of all sinne where we are almost drewned and be washed with the moste precious bloud of the immaculate lambe that we may our selues be new creatures the whiche thing we call properly regeneration and newe birth or sanctification rather if ye liste so to terme it And after wée bée iustified and thus renued wée are so vnited and knitte in Christ with the band of his holy spirit that our works that we do afterwards ought to be accoÌ„pted Christes works in that respect are most acceptable in the sight of God but least any should fondly vainely imagine and dreame hereof with himselfe when he heareth vs speake of thys coniunction felowship with Christe we do not hereby mean any kind of transformation or transsubstantiation of the bodye of Christe into oure bodies as if it were néedful that the true humilitie of Christ shoulde be laide aside and vanish awaye God forbid But for the true and right vnderstanding of thys misterye wée requyre a spirituall man suche one as hathe bene instructed by the holy spirite to discerne and iudge of things rightely and as they ought to be in due place and order so that he maye be able to conceiue and comprehend in the vnderstanding of his mind Iesus Christ our redemer the son of god very God and very man glorified and sitting at the right hand of his heauenly father hauyng all power committed vnto hym bothe in heauen and in earth the whiche throughe faith hath hys continuall abode and dwelling in the heartes of hys elect chosen people And who so is iustified on this sorte occupy not themselues in buildyng of Chappell 's in saying of Masses in wandering on pilgrimage nor spende their whole life in such like superstitious exercises but referre all their actions and enterprises and cogitations to that seruice whiche they knowe God requireth at our handes speciallye they endeuour themselues firmly to retaine in their myndes the perpetuall and continuall meditation of the wonderfull coniunction they haue with Christe whose spirite witnesseth vnto our spirit that we are the children of God brethren and heires annexed with Christe the whych testimony is a strong assurance and most certaine earneste and seale of oure election and of Gods gratious goodnes as Esaias doth teache vs of the couenaunte which God hath entred with vs Neither is there anye other meanes to retaine this affiance and adoption than the continuall calling vppon the name of God ioyned with the reading and meditation of holy scriptures and the mortifying of our olde Adam and extending charitable almes towardes our neighboure And to the intent we may orderly learne whiche be the good workes of him that is regenerate and borne againe in Christ they may be referred to these thrée principall pointes the encrease of faith the desire of mortification of the fleshe and the societie of man consisting
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
and sauior the same Gospell the very same spirit beliefe profession should liue and dwell togither in amitie and concord considering they differ not so muche in the groundes and chiefe articles of religioÌ„ as in the constitutions of man the worship of idolles false gods certain foolish and vayne superstitions and ceremonies What should I néed here to rehearse that the pope himselfe is not ashamed not only to entertayne in his owne Citie and country the Iewes who be the very professed enimies of Christ to fauour them to cherishe to take them into his profession but which is moste shamefull and abhominable aboue al other to appoint the certaine churches streats and dwelling places apart froÌ„ the Christians in which they may fréely without controlement or interruption of any renue the olde ceremonies and sacrifices of the Mosaicall law the which are wholy abrogated and dissanulled by the commyng of Messias sauiour Iesus Christ by which exercises who is there of so simple consideration but hée maye easilye perceiue howe foule a spotte of impietie and ignominie it is to the blemishing of the name of Christe For if those things be of any vertue and efficacie nowe in these daies then was it in vaine that Christe tooke thys fleshe vppon hym and came into thys worlde and that his most coÌ„fortable and wholesome sacrifice which he did vpon the aultar of his crosse is to be estéemed but of little price O notable lying and blasphemy O moste horrible mischiefe and villanye vnneth to be satisfied wyth all the most terrible torments and punishments that maÌ„ can deuise or endure Wherefore if thys holye man maye for hys priuate lucres sake and onlye for hope of a little peltyng commoditye to bryng so hatefull and detestable a kinde of religion into his countries and seignories and into the societie and felowship of Christian people How muche more reason is it that youre Maiestie shoulde embrace and receiue twoo manner of religions within youre Maiesties Realmes and dominions whyche haue some likenesse and agréement togyther forasmuch as they do both acknowledge and confesse al one redéemer and sauiour of mankinde differing in effect only herin that the one sorte affirmeth that we be fréely and of méere grace and fauoure reconciled to God the father by the redemption of oure Sauioure Iesus Christ without any respecte of oure merites or paimentes of money the other addeth to the perfecte and absolute worke of Christ many other ceremonies and circumstances of their owne good déedes merites The which controuersie might very easily by compounded betwixt theÌ„ if it woulde please youre maiestie to entermedle in thys matter and to vse that aucthoritie which of right you maâ— the whiche good worke and enterprise of reconciling these two Churches toguther that are at this iarre betwixte theÌ„selues I am verily perswaded would be moste profitable to your countrey and subiects moste acceptable vnto God mâ—ste glorious to your highenesse and sounde most to the continuance of youre honour and renowne to all the posteritie that euer youre Maiestie coulde or maye take in hande The fame and memorie whereof will for euer be recorded in the writings remembraÌ„ces of al men and the sound of your praises therfore mouÌ„t alofte and ascende aboue the skyes By occasion wherof youre subiectes of the low countries in all things most dutifull toward youre Maiestie and mindefull of so great a benefite bestowed by youre highenesse vppon them your poore vassalles will be more and more inflamed in hearte and minde to pray vnto God continuallye for youre Maiesties most happy prosperous and flourishing estate in abundaunce of honoure and felicitie But forasmuche as the heartes of Kings and Princes bée not in their owne power and willes but in the hande of God to dispose and turâ— them as it séemeth best to his holye wiâ— and pleasure as well sayeth Salomon Omitting many other reasons wyth thâ— which your Maiestie might be drawn tâ— haue compassion vpon your poore subiectâ— miserably oppressed complayning theâ— selues most lamentably I will conuertâ—â— and direct my selfe and my whole spechâ— to Almightie God our moste mercyfulâ— and gentle Father in moste humble wise beséechyng his fatherly goodnesse that he woulde vouchesafe to looke vppon vs moste myserable caytifes wyth hys mercifull eies of compassion and pitie not as vppon the offspring of our olde parent Adam but rather as vpon hys dearely beloued children engrafted and implanted into the bodye and stocke of hys béeloued sonne Iesus Christ through whose only mediation intercession and benefite oure heauenlye father putteth all oure offences oute of hys remembraunce by the whyche wée haue prouoked hys wrathe and indignation againste vs for the whych wée are dayly plagued while Kyngs and Princes who oughte moste carefullye and tenderlye to tender the weale of Christes Churche forgetting theyr duetye in that behalfe doe offer the same to the spoile and rauine of moste deadlye ennimies and desperate cutte-throates euen hym I saye the father of oure Lorde Iesus Christe I moste harâ—ily and humbly beséeche to stirre vppe youre Maiesties mind with some sharpe â—ricke and touche of hearte to vndertake the hearing and debating of thys quarrell that hée woulde inflame youre mynde wyth some feruent zeale and affection of hys holye Spirite that youre Maiestye by meanes thereof béeyng excited and prouoked to séeke the honoure and glorye and encrease of hys sonnes Kyngdome beséeching him in lyke manner that hys holye Spirit abidyng alwayes and remainyng wyth you hée woulde graunte vnto youre Maiestye a moste happye and long lyfe vppon Earthe And as hée hymselfe was raised vp from deathe moste gloriouslye so likewise hée woulde exchange this your mortall and corruptible lyâ— wyth the fruition of his heauenly anâ—â—ternall lyfe and make you partaker that euerlasting ioye and blessednesse which he hath prepared for all those whych wyth a sure and an vndoubted fayth embrace hys Heauenlye promises FINIS AN EPIstle or Godlye Admoniton sente to the Pastors of the Flemish Church in Antwerp who name theÌ„selues of the coÌ„fession of Auspurgh exhorting them to concord with the other Ministers of the Gospell CONFIDI EGO VICI MVNDVM IO. XVI A prayer to Iesus Christe for peace and vnitie in the Churche O Soueraigne Lorde who being the eternall worde and true God with God thy father didst take our nature to visite in forme of man the poore children â—f Adam lost by their infidelitie distrust â—nd peruerse opinion against their Creaâ—â—r and also by thy meane and remedy â—ast eftsoons restablished the confederatiâ—n betwéene God and vs approuing the â—â—ne most painfully in the mortall marâ—irdom of thy most innocent body bleding â—n the crosse for the expiation of our sins â—e beséech thée O Sauior of the world â—hat euen as thou art come to coÌ„suÌ„mate â—nd confirme our recoÌ„ciliation thou wolâ—est also recoÌ„cile our harts knit our wilâ—s and send thy spirite of truth amongst â—s to the end that we all concurring in
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
wholy the true exercise and vnderstanding of the holye ceremonies wherin we may be confirmed by the procéedings and degrées of the doctrine whiche wée doe sée in the bookes of the said holy men For who can deny that Martine Luther was ignoraunte in manye things at his beginning to preach which the Lorde reuealed vnto hym after affyrmyng in the wordes of hys owne mouth that GOD hadde sente him not so muche to edifye and reestablishe the Churche of Christe as to ruinate and batter the kingdome of Antichrist wherin he founde dayly such change of abuses vnworthy to be supported in the ChristiaÌ„ Religion that in the ende hée protested that the Masse deserued to be abolished whiche Melancthon in the ende of the confession of Auspurge maintained contrarilye professing the Masse to bée yet retayned in their Churches All this notwithstandyng you my brethren of thys tyme will not as farre as I fynde agrée that the Masse is yet retayned in youre churches no not in the sorte that the confession of Auspurge propoundeth it The wordes of Melancthon bée these Falsò accusantur ecclesiae nostrae quòd Missam aboleant Retinetur enim Missa apud nos summa Reuerentia celebratur seruantur ei vsitatae Ceremoniae ferè omnes preter quam quod latinis concionibus admiscentur alicubi Germanicae quae additae sunt ad docendum populuÌ„ that is to say Our Churches be falsly accused in that they abolishe the Masse for the Masse is reteyned with vs and is celebrated with great reuerence with an vse obseruatioÌ„ of almost al the accustomed ceremonies sauing that in some places there bée certain Canticles in the Dutche intermedled with those that are soÌ„g in the Latine and that to teach the people Sée brethren howe you would now aduow so goodly a reformation of Masse being assured that suche institution is the true heape of vanities inuented by men and tending to the prophanation and abolition of the holy Supper of the Lorde but if others in the verye tyme of Luther and Melancthon haue bene moued wyth the spirit of God and wyth a zeale of S. Paule haue resisted such simulation wel affected notwithstanding to the glorie of God proueth it therfore in vs any duety of obseruation of suche Ceremonies hauing regard only to the authoritie of Peter God defende No let Peter remaine still as Peter and Martine as Martine that is to saye as a man that may fayle and let the spirite of God be encreased by the organs and instrumentes whyche hée shall stirre vp to manifest the truth of his gospell whether he be Paul or Zwinglius or Oecolampadius or anye other of lesse aucthoritie than they And for oure partes suche organs and instruments of God let vs receiue honour and haue in singular respecte without perswasion or belief that they be innoceÌ„t or that they can not erre or that they bée not ignoraunte of some things Let vs béeléeue that from day to daye our Lorde will stirre vp such lyke organs and instruments to aduance hys glorie and to augment the lighte of hys holy Truth if our own vnthankfulnesse be not a barre to such liberality begon by our GOD. Béesides brethren I consider the lamentable tyme wherein those holy men didde lyue as béeyng employed rather to purge and clense the filthinesse of Papistrye than to study or consider of the introduction of the pure Truthe they were rather vsed in the resistaunce of the furye of Antichriste and hys supposts to flée from one coaste to an other to make Apologies and defences to aunswere the falsehoodes that were laide vpon them by dyuers and to dispute wyth the Monkes of their Purgatorie and Bulles than that they hadde leysure and quiet libertie to searche by meditation the truth of the Christian doctrine manifested in the diuine worde By which occasion it came to passe that their writings were stuffed wyth so many opprobrious and spitefull wordes vnworthy of the true seruauntes of God and perfecte pronouncers of the Gospel of peace whiche notwithstanding as we supporte such infirmities as hauing regarde to so wicked a time So now that god hath sent vs so many beames of his light let vs leaue to liue and remaine so blind as in times paste when we hadde but a glimmering as it were by suddaine lightning My meaning deare brethren in al this discourse hath not ben to other purpose than to declare the smal occasion we haue aswell one as another to make Gods or to say more truly idols of our doctours and for their occasions to maintaine parrialities dissentions and debates vppon the matter of our doctrine to the greate slaunder of the poore and weake consciences and notable hinderaunce of the propagation of the churche wherein if the Corinthians haue béene rebuked bycause they made Partialities to maintaine the renoume of Saint Paule the chosen vessell of GOD Apostle of Iesus Christ doctour of the Gentiles and to speake in one word a man indued wyth moste singular and excellent giftes how may God laye it againste vs who contende quarrell make continuall warre and as a man woulde saye deuoure one another as Dogs and Cattes breaking alwaies the bonde of charitie which Iesus Christ hath lefte of suche estimation When the Lorde woulde marke hys disciples and children of hys father hée willed them not to folowe the confession of Auspurge nor the Catechisme of Martine or of Iohn but he saith In this meâ— shal know you are my disciples if ye louâ— one another Alas most blind and miserable that we are whilest wée dispute of thâ— true and false interpretation of the wordâ— of the Sacrament of vnitie wée breakâ— the verye vnitie it selfe in contendyng whether the wicked infidel and vnworthy receiue as well the bodye of Chryste in the Supper as the children of GOD wée robbe our selues of the very Christ and make oure selues of the number oâ— them that receiue him not at all in searchyng whether Christe come in fleshe iâ— Spirite or in Sacramente wée doe depriue oure selues of the true communion of Christe for he that hateth his brother Christe dwelleth not in him in siftyng curiously whether the body of Christe bâ— giuen to vs in the bread vndere the bread or with the bread wée cut our selues ofâ— froÌ„ the true body of Christ and make vs members of sathan the father of dissentions quarells contentions and debates And for my opinion vpon the matter of the holy Supper I wyll say in fewâ— words good brethren what I vnderstaÌ„d leauing to euery one his libertie to folow that which God shall teache hym Wée â—now right wel that the meaning of our redéemer Iesus coÌ„ming into this world was to manifest to men the good wyll of hys heauenly Father towards them and â—ow his diuine Maiestye had prouided to remedy the fault transgression and disobedience of the first Adam by the innoceÌ„cie most pure iustice and obedience satisfactory of the second and heauenly Adam And that
heauenly word that we haue witnes in our conscience that God calleth vs to do it for thē he himself will cloth vs with the affectiō of his Apostle who to gaine and reduce his brethren would not sticke almost to abandon his proper helth euen so when we féele such a zeale moue in vs euen then also shall we proue in our selues that God will blesse our enterprises Let vs thē embrace peace entertaine mutuall accord seing that as there is nothing that leuyeth a more sharpe warre within vs than our owne discordes disdaines partialities so of the contrary if we marche vnder the ensigne of charitie supporting one another in our infirmities it shall be moste hard either to breake our aray or put vs to flight For as Salomon sayth the accord of thrée strings is very harde to breake My litle childrē I am yet for a litle time with you you shal serch me but as I said to the Iewes that whither I go they could not come I saye also the same vnto you now giuing you this new cōmandemēt that you loue one another as I saye I haue loued you to the ende also that you loue one another By this all men shall know that you are my disciples if you loue one another That is the principall mark of our christianity all others that we may inuent may be folowed of the hipocrites but this is inimitable bicause it is peculiar only to the regenerate and those that be renued by the spirit of god Be you desirous of the most excellent giftes I wil shew you a way yet more excellent If I speak the languages of mē and Angels and haue not charitie I am as the mettall that soundes or Cimball that tinks And if I haue the gift of prophecie and know all secretes and euery science if I had such faith as I might transport the mountaines and haue not charitie I am nothing if I distribute al my goodes to the reliefe of the poore deliuer my body to be burned and haue not charity it profiteth me nothing Charity is not easily incenied to anger but she is mylde Charitie is not enuious Charity is not insolent she swelleth not with anger she doth not vse hirselfe dishonestly she searcheth not hir profit she is not despitefull she thinkes no euill She taketh no pleasure in iniustice but reioyceth in the truth she endureth all beléeueth all hopeth for all and suffreth all Charitie neuer falleth And a little after he sayth These thrée things remaine Faith hope and charitie wherof the greatest is charitie Those be the effectes of Christian charitie which is neyther vaine opinion nor curtesie in outwarde shewe but rather a vertue bringing forth wonderfull fruites Touching brotherly Charitie there is no gret néede I write to you therof seing you are taught of God to loue one another for euen so you do towards all your brethren which be in Macedonie Brethrē we exhort you to surmount more more with diligence to liue peaceably If the vnction of the spirit of God haue not yet taught you to loue your neighbors let vs feare that our doctrine is not rather learned of men than in the schoole of God. He that sayth he is in the light and hateth his brother is in darkenesse to thys houre who loueth his brother remayneth in the light and falleth not but he that hateth his brother walketh in darknesse and knoweth not whither he goeth for the darknesse hath blinded his eyes By this are manifested the children of God and the children of the diuel Who soeuer doth not iustice and loueth not his brother is not of God for this is it you haue hearde preached frō the beginning that we loue one another not as Caine which was called wicked and killed his brother for what cause did he kil him for that his works were wicked and his brothers were iust Brethren maruel not if your brother hate you in that we loue our brethrē we know we are transferred frō death to life who loueth not his brother dwelleth in death who hateth his brother is a murtherer And you knowe that no murtherer hath eternall life remayning within him by this we knowe his charitie that he hath giuen his life for vs we ought also to hazard our liues for our brethren And this is a most certaine and ample explication of the mark of our christianitie which may serue as a touchstone to assure vs of our adoption Hate maketh quarels but charity couereth all grudges This witnesse doth teach vs that the roote of dissentions and debates is the default of christian charity which doth not only couer outward sins but also the ignorances of the vnderstāding The furious man moueth contention but the pacient man appeaseth quarrell this is a looking glasse wherein we may beholde the troublesome mindes of our time who vpon small causes will stirre vp straunge quarels and debates Welbeloued let vs loue one another for charitie is of God and who loueth is borne of God and knoweth God and he that loueth not knoweth not God for God is charity In this is manifested the charitie of God towards vs that he hath sent his only son into the world to th end we may liue by him In this is charity not that we haue loued god but bicause he hath loued vs sent his son to be the appointment for our sinnes Welbeloued if God haue so loued vs we ought also to loue one an other Neuer any mā hath séene god If we loue one another God dwelleth in vs his charitie is accomplished in vs by this we know that we dwell in him he in vs that he hath giuen vs of his holy spirit And a litle after If any say that he loueth God hateth his brother he is a lyer for if he loue not his brother whō he séeth how can he loue God whom he séeth not And we haue this commandement of him that he that loueth God loueth also his brother this text hath no néede of interpretation but rather of proofe examinatiō wherin let euery mā sound and proue his heart whether these wordes be with him or against him Thou shalt not sée the oxe or shepe of thy brother straied out of the way hide thée from them but thou shalt bring thē againe to thy brother And if thy brother be not thy neighbor thou knowe him not then shalt thou leade thē within thy house suffer them to remaine with thée vntill thy brother demaund them then thou shalt restore thē to him thou shalt doe in like maner to his Asse to his garments al the lost things of thy brother which he hath lost thou founde neither must thou hyde them thou shalt not sée the Asse or oxe of thy brother falne in the way hide thée from them but thou shalt helpe to lift thē vp with him If the Lord commaund that
our charity be shewed in the lifting vp of beastes let vs consider wyth stronger reason that his maiestie would that we haue care of the soules of our brethren and neighbors whom if we sée strayed from the waye of truth let vs labor to reduce them if they be falne into the pit of error let vs offer theÌ„ our hands rather than to pronouÌ„ce sentence of condemnation pursue theÌ„ euen vnto death Texts of the diuine vvorde exhorting vs to loue our enimies and pray for such as persecute you THou shalt not walke as a detractor amongest the people thou shalte not dresse thy selfe against the bloude of thy neighbor for I am the Lord Thou shalt not hate thy brother in thy heart correcte thy neighbor suffer no sinne vpon him Thou shalt not reuenge nor kepe malice againste the children of thy people but thou shalt loue thy neighbour as thy self for I am the Lorde You haue heard that it hath ben said thou shalte loue thy neighbour hate thy enimie But I say vnto you loue your enimies blesse those which curse you do good to such as hate you praye for those that runne vppon you to persecute you to the end you be the childreÌ„ of your father that is in heauen for he maketh his sun shine vpon the good and euill and sendes raine vpon the iust and iniust For if ye loue those that loue you what rewarde haue you therfore The Paganes do not they the like also And if you imbrace onelye your brethren what doe you more Doe not the pagans also the like Be you perfect as your father is perfect that is heaueÌ„ Do not render to any euil for euill procure honest things afore al men And if it may be at lest as much as in in you haue peace with all men Do not reuenge welbeloued but giue place to anger for it is written To me belongeth vengeaunce sayth the Lord and I will giue it if then thy enimy be hungry giue him to eate if he haue thirst giue him to drinke for in this doing thou shalt assemble coales of fire vpon his head Be not ouercom with euill but surmount the euil by the good Owe nothing to any man if not that you loue one another for who loueth an other hath accomplished the law which sayth Thou shalt not commit adulterie thou shalt not kill thou shalte beare no false witnesse thou shalt not couet c. And if there be any other coÌ„mandement it is in effect comprehended in this word Thou shalte loue thy neighbour as thy selfe Truly if we had this stone of fouÌ„dation of brotherly charitie in the buildings of our life traffickes contractes with our neighbors all the parts of this spirituall house which God hath giueÌ„ vs in charge shuld be wel ordred couched After the Lord had washed their féet taken again his garmeÌ„t and that he was set again at the table he said vnto them Know you what I haue done vnto you you cal me Lord and master and you say wel for so I am if then I that am Lord and master haue washed your féete you ought also to washe one anothers féete For I haue giuen you example that eueÌ„ as I haue done you may also doe Why haue not we remembraunce of this holy ceremony when we celebrate the supper of Christ séeing that he himselfe hathe prepared the hearts of his disciples with this admonition afore he shewed or did institute the sacrament of their coniuÌ„ction with him giuing them to vnderstand that he is not worthye to receiue Iesus Christ which doth not applye his heart to washe the féete of his brethren I speake truth in Christ I lie not my coÌ„science bearing me witnes by the holy spirite that I haue great sorow continual torment in my hart for I did desire to be separated with Christ for my brethreÌ„ which be my parentes according to the flesh When we shal féele our hearts so wel touched with the spirit of God as S. Paule was let vs set vpon hardly to correct the errors opinions of others and so long as we are fleshly guided rather by stomack thaÌ„ spiritual zeale let vs employ our time to pray God for the ignoraÌ„t Let vs be theÌ„ as chosen vessels of God holy and welbeloued clad in the intrailes of mercie humilitie gentlenesse and of a minde of pacience supporting one another and pardoning one another if wée haue quarrell as Iesus Christ hath pardoned you euen so forgiue you others besides all this be attired with charitie the very bonde of perfection And let the peace of God gouerne in your heartes whervnto you are all called in one body and be gracious The word of God dwel fruitfully in you in al wisedome teaching and warning one another in Psalmes songs and spirituall prayses with grace singing with your heart to the Lord wherby we shal sée how farre from these rules of charitie be they that in place to edifie the Church of Christ doe rather procure hir confusion with their debates and questions FINIS IMPRINTED AT LONDON by Francis Coldocke and Henrie Bynneman ANNO. 1577. The office and duety of Princes and Magistrates touching the cause of religion Iosue 1. Deuter. 17. Cicero lib. 1. de natura deorum D. Aegidio accused of the MoÌ„kes An Inquisitour discouereth the secretes of the Inquisition The Doctrine of D. Aegidio i. Scoffes The Lay people inhibited the reading of holy scripture Iosu â— Iohn â— Rom. 4. 10. The coÌ„mâ— and Popisâ— catholicke fayth The Turkes more cunning iâ— theyr Alcorane that Christians are in the Bible VVhat mâ—ner of knovvlegâ— of God is in papaciâ— The blasphemous coÌ„sequeÌ„ces of the Popishe doctrine in their opinions they holde of the Deitie Incertenty and vveaknesse of fayth breeâ—eth distrust dispaire of grace A definitioÌ„ of fayth after the Romishe doctrine The Popes playsters and remedies for sin Contrition is the depe sorovv of the hart dread of conscience springyng from the knovvlege of our sins The Doctrine of Attrition nourisheth sinne Attrition is a motion in man mouing to the disliking of sinne The superstitious vvorkes of the Papists No regeneration vvithout fayth The Popish maner of confirming children The solemnization of mariage a ciuile matter and of mere pollicy 1. Tim. 4. Ceremonies turned into Sacramentes The Masse a sacrifice propitiatorye The councell of TreÌ„â— in the time of Iul. 2. thâ— 2. 3. Canon Heb. 11. VVorshipping of Images The vovvs of Nunnes and Friers Monkery 2 second baptisme by the Papists religion Looke in the bookes of Caiet The fyrste original of Monkerie Looke in the tripartite historie Chrisostome in his booke that hee vvrote agaynst them that dispraise the solitary lyfe of Monkes VVhat it is to deuoure the deade Kings and ciuile Magistrates oughte to heare and determyne the causes of suche as are accused for religion The Inquisitours labour to destroye both bodie and soule The miserable
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.