AN EPISTLE or godly admonition, of a learned Minister of the Gospel of our Saviour CHRIST, Sent to the pastors of the Flemish Church in Antwerp, (who name themselves of the Confession of Auspurge,) exhorting them to concord with the other Ministers of the Gospel. Translated out of French by Geffray Fenton Here may the christian Reader learn to know what is the true participation of the body of CHRIST, & what is the lawful use of the holy Supper. PRINTED AT LONdon, by Henry Bynneman ANNO. 1569. cum PRIVILEGIO. To the right worshipful john Byron Esquire, Geffray Fenton wisheth a happy new year, with a gladsome continuance of many. IN observing (sir) this last year your order & condition of doing, I found the custom and course of your virtues nothing inferior to the common opinion of the same. Whereof as I proved peculiarly in myself by many means & times, but most by a civil conversation of your company during the best part of the summer, so I account myself no less unworthy of such benefit passed, than unmeet eftsoons to use or participate with the like, if such det be not discharged by some thankful argument of good will, compounded with matter of mine own endeavour, according to the quality of my talon. And albeit I have at times heretofore protested unto you simply my serviceable & unfeigned zeal (whereof I hope you doubt not) yet me thinks, with the nature of a barren soil yielding no fruit, the same might seem no less unprofitable unto you, than imperfect in myself, if it be not approved with some absolute and unfeigned show, and that in the public eye of the world, in which respect I have presumed to lay afore you this little Translation, a work neither improper for the purpose of good doctrine, nor impertinent to the profession of a true Christian, and for the matter, it discovereth a a most perfect Method or plot, to discern the principal points of our Religion, with certain special places of Scripture toward the end, to induce the church to unity, and the people to embrace the league of charity left us by Christ as well in the example of himself, enduring sundry sorts of villainous reproaches, as in the precedent of his Apostles and Prophets, who suffered with great patience the barbarous disposition of the enemies to their religion. This as I culled out amongst other, as a work resembling your own virtues, so in the often reading it, I doubt not you shall find a happy confirmation of judgement in good things, the same as the Apostle sayeth, being one chief and principal fruit of knowledge, and therefore most necessary that we acquaint our minds with godly exercises and meditations of Religion, praying you lastly to let it receive your protection, to the end our country and Christian neighbours, by your mean the rather, may plentifully participate in the benefit of the same, wherein also I account my travail sufficiently answered, if this become thankful to you, in sort of an earnest penny or first offer of my good will, reserving notwithstanding, to give a better show hereafter, as time with quiet leisure shall assist me. And so God give you a good new year, and confirm us all in his holy fear. At my lodging the tenth of Decembre. 1569. Your sure friend Geffray Fenton. A prayer of the Author, for the concord of doctrine, and unity in wills in divine things, appertaining to the advancement of the Gospel of CHRIST. O Eternal and merciful Lord, who as thou art God of peace, love and concord, so dissensions quarrels and debates are hateful unto thee: We see how (with good right) thou chastisest our malice and rebellion against thee, by the diversity of opinions and strange judgements reigning at this day amongst men, specially in the cause of religion. In the beginning (Lord) thou hast created man to thine own image and likeness, to the end that he and his posterity might be one thing with thee, having one only opinion led according to thy holy word and manifestation and one will affected to embrace that which thou demandest, whereupon might follow works conformable to thy divine and holy law. But the serpent enemy of all peace, and on the contrary a lover of dissension and discord, taught our first Fathers the lesson of infidelity, distrust, presumption and arrogant curiosity. Alas (our good God and creator) that we feel and make daily experience of miserable effects of that lesson printed by Satan in our hearts: for every one of us strives to be a god upon earth, every one pretends to be able, (by the touch of his own judgement) to discern which is good or evil, what is agreeable or inconvenient to thy divine Majesty, yea every one thinks to be the master that ought to instruct his neighbour. Take pity of us (O Lord) and deface in our hearts this perverse lesson (full of ambition & pride) make us understand in good earnest, that thou art he only, to whom belongeth to discern between the good and evil, and between the truth and dreams, and that it is thou lord who by thy eternal word jesus Christ, givest light, manifestation, & knowledge of thy secrets to those that fear thee: thou art he alone, who by thy holy spirit dost direct & teach thy disciples, which make them of thy school and word. Without thee (Lord) we are lost and confounded, without thy truth we are liars, without thy doctrine we be falsefiers, without thy instruction we be presumptuous & proud. Alas, we, even we miserable creatures, to give ourselves an estimation in the world, forsake thy eternal word, which is the tree of everlasting life, and go devouring the fruit of knowledge given by Satan: From thence (Lord) it comes, that our knowledge and wisdom is accompanied with pride and arrogant contention, not giving place one to an other, whereby we show that our wisdom and knowledge is not from above for by the same we feign to search thy glory, and to bliss and praise thee as our GOD and Father: and in the mean while, to maintain our opinions, we accurse men fashioned to thine own Image and likeness, in such sort that out of one only mouth proceeds both curse and blessing: a thing which might seem both impossible and incredible, if daily experience did not discover their manifest and absolute effects. For how is it possible, that a fountain should cast out of one vent or spout, water that is pleasant, and withal bitter and salt? Who can believe, that a Fig tree can bring forth olives, or a Vine yield Figs? Truly Lord, such contrarieties are not so contrary in natural things, as is manifested in things spiritual wherein we deal. For how should men believe our words, saying we love God, when by our works we discover a certain hate▪ to our neighbours? We say, we search no other thing than the advancement of the kingdom of Christ, and yet we afflict and persecute the very members of Christ: We cry with open throat, that we are of the Ambassadors of the holy Gospel of peace, and yet our attempts and counsels are not but of wars, murders, and effusions of man's blood. Oh most wretched that we are, we raise and lift up our hands to pray and call upon thee, which notwithstanding are all sprinkled and gored with the blood of those which thou hadst made lively, by thy wonderful providence. Seeing that such is our wisdom, sprung of our bel●●fe, that is to say, earthly, sensual and devilish, accompanied with enute, wrath, trouble, with all works of perversity: give us Lord by thy bounty thy wisdom from an high, which may be pure, peaceable, moderate, tractable, full of mercy and good fruits, and far from debates, dissensions, and all hypocrisy: bring to pass lord, that the fruits of justice may be sown in peace for those which use & make peace, and by those which be the true pronouncers and showers of the same peace: bring to pass Lord, that we show ourselves wise and well advised, not only in vain words and babble of Religion, but let us bring forth in our conversation the fruits of the Gospel wherein we believe, accompanying our faith with works of humility, and celestial wisdom. Take pity on us (O Lord) by thy bounty and mercy, for we confess to have offended thee greatly and without measure, and we confess that the rebukes which thou sendest upon us, are but the just rewards of our merits. Thou Lord sufferest, that we have war, dissensions, quarrels and debates, and that we commit unnatural murder one upon an other, and that more for the cause of our particular opinions, than in respect of zeal to thy glory, (whereof notwithstanding we vaunt ourselves) thou sendest to us the messengers and Heralds of thy wrath, that is to say, infections of the air, contagious diseases, pestilence, famine, shipwrecks, with other like arguments of thy heavy displeasure towards us, and yet we harden our hearts: thou sufferest that strange Nations, Barbarous and Idolaters do raise themselves against us for the overthrow of the Churches and Assemblies where thy name ought to be glorified, and we trusting in our own forces, industries, and frail wisdoms, will not have recourse to thee, and therefore with good right oh Lord, thou leavest us to the mercy of the infidels, and sufferest the superstitious to have victory over us. Oh Father of mercy, bestow upon us thy pitiful eyes, reform our hearts and our affections, engrave in us the only zeal of thy glory, graff in our minds the true tree of life which is jesus Christ our Saviour and Redeemer, the fruits of whom do make us lively: let us be filled with true faith, lively hope, mutual and brotherly charity, & that we exercising in works of true mortification, justice, innocency and holiness, may be in the end possessors of the eternal life, for the obtaining whereof we have been chosen & predestinate to the praise of thee, (oh father of mercy, and of thy Christ our only saviour) to whom with thy holy Spirit be glory & praise for ever. Amen. A prayer to jesus Christ, for peace and unity in the Church, by Geffray Fenton O Sovereign Lord, who being the eternal word and true GOD with God thy father, didst take our nature to visit in form of man the poor children of Adam, lost by their infidelity, distrust, and perverse opinion against their Creator. And also by thy mean and remedy, hast eftsoons restablissed the confederation between GOD and us, approving the same most painfully in the mortal martyrdom of thy most innocent body bleeding on the cross for the expiation of our sins: we beseech thee (oh Saviour of the world) that even as thou art come to consummate and confirm our reconciliation, thou wouldst also reconcile our hearts, knit our wills, and send thy spirit of truth amongst us, to the end, that we all concurring in one judgement and opinion, may remember that we are called to be members of one body, whereof Lord, we acknowledge thee to be the chief and supreme head, and so detesting incivil partialities, we may be of one opinion, agree in one mind, and use one mutual and charitable direction touching the matter of our Religion. Thou hast left unto us (O Lord) the celebration of thy holy Supper, as a memortal of our communion and spiritual unity with thee, and also to instruct us in such laws of charity, as aught to be of familiar conversation amongst us all. And yet we (such is the nature of our fragility and condition of our unworthiness) as we abuse the excellent benefit of that most high favour, seeing that in place to tie and conjoin ourselves with thee, we do more estrange us from thee, and that by reason of our quarrels and questions of contention: In place to consider that we are one body, one church, and one bread made of sundry grains, we show ourselves proud, and give sundry proofs of our ambition in seeking to establish a special estimation of our peculiar and private opinions: in handling very often thy presence in thy holly Supper by subtle disputation, we become far from thy true and lively presence, in contending whether the sinners & unfaithful may communicate thy body, we make ourselves sinners and incapable to receive and enjoy thy benefits: lastly and in effect, oh Lord, our zeal is so indiscrete, that in striving to entertain the purity of the doctrine of faith, we break the league and law of charity, yea & in persecuting with rebuke such as we account to be heretics in the doctrine of faith: our malice, with want of discretion makes us seem transnatured into heretics of charity, corrupting the means of communication and brotherly unity. I beseech thee therefore (oh son of God) let thy gracious pity fall upon us, and so open the eyes of our understanding, as we may discern the true fruit of thy holy institution and ordinance, take from amongst us all sects and varieties of opinions, and reduce us at last to the obedience of thy holy and only word: reveal unto us thy holy spirit with this privilege of grace, that by his virtue he may draw us all into one corporation and body, whereof thou (O Lord) mayest be head, and let him breath into us strength and power to persever in works of true justice, innocency and holiness, during our course in this tragical and miserable pilgrimage, and in the end let (we beseech thee) the same holy spirit translate us into the eternal life, (purchased to our uses by the sacrifice and oblation of thy most precious death) wherein thou reignest now gloriously with the Father and holy Ghost, and there shall remain infinitely. AMEN. To my most dearly beloved in our Lord jesus Christ, the only Redeemer and advocate of men towards the heavenly Father, my brother Ministers and Pastors in the church of Antwerp, naming themselves of the Church of Auspurge, Grace and peace from God and his Son JESV CHRIST, to the end, that by the bond of his holy spirit, we may all be knit in the unity and Confession of the Gospel of Christ. AT my first coming to this town of Antwerp (right honourable in Christ) and that at the request of certain the Faithful there, I found cause of singular comfort in the view of the wonderful work raised up by the Lord, by mean of his servants, and that in so short time, as saving to such as have assisted it, it may seem no less impossible than incredible. For if we wonder in certain Trees and Fruits, who sometimes yield increase above custom, or against the common course of Nature, as though the Lord were of purpose to relieve and restore some country afflicted with hunger: what may we say of these spiritual plants which the Father of mercy so suddenly and against all hope of man, hath set and planted in these Low countries, & specially in this city of Antwerp? Truly we are bound to acknowledge it as a work of strange marvel of our God, and to say with the prophet, this incredible increase hath been made by the Lord, whom we find worthy of admiration in our eyes: it is the right hand of God which hath revealed his virtue: it is the right hand of God that hath exalted us: it is the right hand of God that hath manifested his power, we shall not die at all, but we shall live to declare the doings of the Lord: wherein as I entered more deeply into the view & consideration of these things, so I thought it also an office and duty in me to cry with the said Prophet: Confirm Lord, and advance the work thou haste begun in us: build up again the walls of thy holy temple: restore the ruins of thy Heavenly jerusalem, to the end that the Kings and Princes of the earth may come to do thee homage, and offer presents: gather together again O God, the dispersed of Israel. 2 This was the cause wherein I rejoiced for certain days with glad continuance, till upon further view of the matters of estate within the city, I found occasion to convert my contentment into conceits of sorrow, as seeing on every side with what diligence Satan laboured to hinder the advancement of this church, not only by means of open enemies, but also by the indiscretion & want of regard in such as name themselves master Masons in the house of God: for such as feared God and wished a publication of his glory, cried out & exclaimed that the chair of truth was become the chair of dissension, serving no more as a pulpit to preach jesus Christ, the appeasor of troubled consciences, to pronounce an unity, a brotherly charity, nor the mortification of the old Adam, with the wicked motions of concupiscence, but rather it was used as a place of invectives, & injuries, with words of malice In the Pulpit ought not be preached other words than of God, to know & serve Christ. tending to a mutual hate of one towards another, & dissension of doctrine, wherein upon inquiry of such fault, with the circumstance & authors of the same, I find your side not least guilty, as being such amongst you, who in open assembly, with words and libels of malice, are not ashamed to call the other Ministers of the Gospel, Heretics, Sacramentaries, rebels against the state, & people unworthy of place in the common wealth, with other words improper for the majesty of such a place, which is consecrated purposely to teach the word and will of our God. 3 Now (brethren) if such or such like matter of reproach should be pronounced in the Pulpit of certain Monks or monstrous Friars, the very organs of the Roman Antichrist, sent of their supposts to trouble the church of Christ, to darken his glory, and resist the advancement of his kingdom, we would endure them with patience, as knowing well enough that such sort of Prophets be the disciples of Balaam, who sell their tongues to curse the people of God, yea sometimes against the sense of their proper conscience: we assure ourselves that the mouth of such hypocrites cannot bring forth other than words of infection and full of taste of all evil: for they as they are painted sepulchres, so can they not vomit up other Description of the false Prophets and preachers of the Papists. matter than such as is covertly couched within, that is to say, all infection and filthiness: And we are most certain, that those kind of people bequeathed to Baal and contentment of their belly, seeing the fall of their Marmit by little and little, will enforce themselves to exclaim against them that discover their abuses, hypocrisies, and villainous trumperies: we believe also that such supposts of Satan, who from the beginning hath been the Author of dissension, a lover of murder (with desire of effusion of blood) will labour in the imitation of their father and master, and that (under the pretence of the Gospel) they will proclaim sedition & trouble, and as the Prophet saith, vomit furious matter against such as stuff not their bellies according to their fancies and fashions of custom: of such sort of railers we receive no great care, seeing we are not ignorant with what judgement and punishment, God will visit them though he be long: for they be of that sort of whom the Apostle Jude speaketh in his Epistle catholic, as upon whom evil shall happen, Read the Epistle of S. judas the Apostle. for they follow the train of Cain: they abandon themselves into the error of the higher of Baalam, they shall perish according to the contradiction of Corus. They are stained at the Banquet of the charitable and Faithful, feeding themselves without fear: they are clouds without water, carried away with every wind: they be trees whose fruit is rotten, corrupted and of no commodity, twice dead, once by the universal corruption of Adam, wherewith all men be stained, and the other by the death of their Monkery, with the which they have dedicated to Baal their bodies and their services: they be raging waves of the sea, skumming their villainies: errant stars for whom is prepared the shadows of the everlasting darkness: They are murmurers, quarrelers, walking according to their covetousness, their mouths pronouncing words of venomous substance, and loving men only for their profit. They incense divisions, and are people of sensuality, imparting nothing with the Spirit: They are the very painter and portrait which the Apostle speaketh of in such sort of Preachers. And therefore do we esteem of them as they deserve, not fearing any harm they can do to the troop or fellowship elect of God, for they discover sufficiently their poison and the leaven of the Pharisees. 4 But touching you (dear and honourable brethren) one word proceeding from your mouth pierceth the heart, and giveth us cause of singular sorrow, with fear lest the same stir up slander to the flock of jesus Christ: And woe be to him that shall be the cause of such slander against one of the least, it were better that such a one had fastened to his neck a great Mylnstone and cast into the bottom of the sea, than to be suffered to offend and put dissension in the church, which the Lord gins to nourish in this town, and who now being in her cradle, is in more necessity to be fed with the true word of god, relieved in her afflictions, and comforted in her persecutions, than to be disquieted with subtle and curious questions, divisions and debates upon the matter of our confession: wherein as we both feel and see the wonderful benefits which the Lord hath laid both upon you and us, having drawn us out of the miserable quagmier and marish of superstition and idolatry amongst the Papists, so let us wish (that as true Ministers of God) we may employ our selves with one accord to set forth the glory A mean to accord questions concerning the doctrine. of him, who of prisoners of darkness, hath made us happy members of his most clear light. If there be any thing which you judge not well understanded of us, were it not better to come to conference with us, or use brotherly admonition, than to exclaim in the Pulpit, and fill the bookbinder's shops with invectives and Apologies of spite? were it not better (with invocation of the name of the Lord) to entertain quietly the affairs of the advancement of his glory, than to levy war against ourselves with the shot of the pen, whose wounds are far more dangerous and incurable, than the smitings either of the bow or crossbow: because the one offends but War of learned men most slanderous. the body and flesh, and the other pierceth both deeply and bloodily the renown of the person, which every one holdeth in value more dear and precious than either gold or silver, with all the riches in the world. 5 Alas miserable and wretched that we are, what condemnation, what judgement do we heap upon our heads when we preach to the Soldiers to lay away their arms and forbear to offend common wealths, and we, even we our selves, do carry in our Inkhorns weapons most sharp, with arrows of poison to thunder upon such as do not offer themselves wholly to our advise and opinions, and refuse to hazard their Faith in the interpretations which we make of God's word? 6 This arrogant overwéening is Whereof it cometh that the audience in the reformed church be deformed in living. the cause why the Lord suffereth that the fruit of our preachings is either none at all, or at least of so little effect, that our Audience in their life and conversation, do declare what slender knowledge and fear of GOD they learn by our Exhortations. God suffereth also to fall upon us inquisitors and persecutors in the very same sort, that we presume to be the Censors of the Faith of others. And because we will rule all the world by the touch of the Sentence and advise of this or that man, the Lord incenseth the very Children themselves to call us Partial Sectatoures, and Admiratours of the opinions of men, naming some Martinistes, some calvinists, some Ozeandrines, some Melancthonystes, and some Brentiens, with divers other like names, and that with good right: because we have not our eyes fixed on the only advancement of the glory of jesus christ and his Church, which is Catholic and universal: But every one will deal apart, every one entice and draw his audience apart, every one maintain the renown of his institutor, and that which worse is, every one as supreme judge gives sentence of condemnation without appeal against others. 7 Of this miserable cause it cometh to pass, that this Church being at this day delivered from the insupportable inquisition and tyranny of the Papists, and that by the grace of GOD, and goodness of our King and Sovereign Magistrate, we have notwithstanding amongst ourselves supreme inquisitors, who with an arrogancy above the pharisees call the other dogs, and worldlings, not considering belike, (such is their arrogancy) that this word worldling, or of the world, carrieth with it an unreverent spite to the body of Christ, according to that he himself doth say, that the world is his enemy, and that he will not pray for it: All which condemnation is founded upon that that the worldlings (as they call them) will not accommodate themselves to the administration of the Sacraments in their fashion, nor flourish in imaginations and questions of subtlety, but are contented in the simplicity of the word of God, with direction of the holy Spirit to instruct their consciences. 8 Other there be who of their confessions, Catechisms, Commentaries, and traditions, make as it were a fifth gospel, giving no less authority to their particular interpretations, than if they were of the Articles of Faith, not refusing to call all them heretics, who point by point do not follow their imaginations, which although were good and substantial to edify, yet are they none other than the breath of men, and therefore unworthy of comparison with the eternal word. 9 These things (Brethren) with the consideration of them moving no small sorrow in my mind, foreseeing (as it were) the breach which Satan might make in the house and troop of God by such a mean, procured me to attempt familiarly one of your brethren and companions in the work of God, who as he seemed of some superintendence and authority amongst you, so I imparted with him the M. Yllyryc. great slander growing to the neighbour churches thereabout by such differences and dissensions manifestly published, not only by books of infamy, but also in injurious invectives, in open assemblies, whom I requested in the name of the Lord, to exhort his companions to forbear their further proceedings in such sort, with discontinuance of their slanderous order of doings, altogether unworthy of the ministery of christ. 10 His answer hereunto argued his sufficient forwardness, complaining albeit against others, and saying that the best mean for accord, were to bring in disputation, and to handle chief the question upon the lords Supper, upon the divers and sundry construction whereof, sprung both the disorder and dissension: I said there was slender hope of present accord this way, if both the one and other would not disclaim their stout and strange order in proponing their opinions and interpretations: For (said I) if they observe no more modesty in their words than they have used temperance in their books and wittings, neither can the cause be determined, nor the error reduced, for which respect I accounted it not out of purpose to take a Confession of Faith, and impart with the people those Articles wherein we all agree, leaving the rest that may bring likelihood of dissension or slander to the Church. 11 Herein he seemed to aprpove my advise, with persuasion that to take the Confession of Auspurge were most necessary to enforce this accord, subsigning such Articles, as with good conscience we might receive, and interpret the other according to our understanding, which we have already done, with meaning to bring them to light to the edification of the Church, to the end every one may see that the controversy is not so great as is given out to the people, who being both troubled and amazed with such diversities, knoweth not what path to tread, hearing some preach that Christ is here, and other say he is not there, but here: The Church of christ is not such one, but ours is the right Church: we are of Paul, and they be of Cephas, and others of Apollo. Alas are we baptized either in the name of Paul, john, or Martin? Is not only jesus christ our Redeemer? Is it not in his name that we are baptised and brought into the Church? Is not he the sovereign doctor, graduated not at Paris, but in paradise, whom our Heavenly Father hath ordained for our chief schoolmaster with express commandment, to hear him? Why then do we seek so many masters and forgers of Doctrine? To conclude, I desired the said Minister to abstain from injurious invectives and words of quarrel in books, with exhortation to his companions to modesty and seemly temperance in their prechyngs: also to persuade the people to faith, mortification and brotherly charity: which albeit, they have not observed, but rather in the contrary have used words of slander in the very Pulpit, teaching by that mean their audience to imitate their disorders: And which worse is, you other my brethren, even of late have caused to be imprinted certain Libels, wherein you have reversed the names of persons▪ and by conversion and change of letters have most injuriously handled a certain minister of the Gospel, calling him a brand of hell, or such like name of reproach, a subtlety far unworthy your vocation. 12 If these matters grow to continuance, it is not to be doubted (good brethren) that the judgement of God will not thunder upon our heads, when (believe me) the living God will know how & where to find us, though we be under the protection of great Princes, for the Lord will not leave unpunished such insolencis and mistake of his dear Church, the which as he hath bought with his blood and delivered from the tyranny of Antichrist, so now such people would eftsoons suppeditate and persecute her, under colour of piety and instruction of certain persons, whom the Lord hath stirred up to minister and serve in his temple. And to speak more clearly in this matter, know ye (good brethren) that touching Martin Luther, Philip Melancthon, The authority of Luther and other Doctors of the gospel with other like men, we esteem than true servants of god, to whom as the holy spirit hath plentifully imparted his gifts and graces, so have they laboured with an earnest care both to impugn the abuses crept into our christian religion, and also to manifest the truth of the Gospel of christ: albeit we must and do acknowledge them to be no more than men, and so by consequence subject to be ignorant in many things: for so God useth to bestow his gifts and graces upon men, as the condition of their ignorant nature may show that they be not Gods upon earth. 13 Besides that, it happeneth many times, that the servants of God do observe a certain special wisdom, as not willing to reveal all they do understand, fearing their audience not to be as yet capable of such Doctrine, the same happening The wisdom of S. Peter. even to Saint Peter the Apostle of christ, who albeit had received visybly the holy Spirit, yet he esteemed the time not yet convenient to manifest to the jews the abolition of the Law, fearing least by such a mean the preaching of the Gospel should be brought in contempt, and the publication of the same hindered. On the contrary, Saint Paul was of opinion, that in a matter of so great The zeal of S. Paul. importance ought to be no dread of danger, but to make open and public manifestation of the liberty, which Galath. 2. the Lord had brought unto his Church. In like sort we have reason to presume, that these good servants of GOD, Luther and Melancthon, seeing the great resistance of the world against the preaching of the pure doctrine, and the abolition of the Papists abuses, judged it an act of wisdom to give a little place too such fury of the time, and to gain the hearts of the people gently without making them Strangers to the Doctrine of the Sacraments, with expectation from day too day of more proper and fit Read the Epistles of Melancthon to Luther, but chief the second. occasion to restore and bring in wholly the true exercise and understanding of the holy Ceremonies, wherein we may be confirmed by the proceedings and degrees of the Doctrine which we do see in the Books of the said holy Read the beginning of sleidan's history. men. For who can deny that Martin Luther was ignorant in many things at his beginning to preach, which the Lord revealed unto him after, affirming in the words of his own mouth, that GOD had sent him, not so much to edify and reestablyshe the Church of Christ, as to ruinated and batter the kingdom of Antichrist, wherein he found daily such change of abuses unworthy to be supported in the christian Religion, that in the end he protested that the Mass deserved to be abolished, which Melancthon in the end of the confession of Auspurge, maintained contrarily, professing the Mass to be yet retained in their Churches. All this notwithstanding, you (my brethren) of this time, will not as far as I find, agree that the Mass is yet retained in your churches, no not in the sort that the confession of Auspurge propoundeth it: The words of Melancthon be these: Falsò accusantur ecclesiae nostrae, quòd Missam aboleant: Retinetur enim Missa apud nos, & summa Reverentia celebratur, seruantur et usitatae Ceremoniae ferè omnes, praeterquam quod latinis cancionibus admiscentur alicubi Germanicae, quae additae sunt ad docendum populum, that is to say: Our churches be falsely accused in that they abolish the Mass, for the Mass is retained with us, and is celebrated with great reverence, with an use and observation of almost all What Supper the Protestants had in the beginning. the accustomed ceremonies, saving that in some places there be certain Canticles in the dutch, intermeddled with those that are song in the Latin, and that to teach the people. 14 See (brethren) how you would now advow so goodly a reformation of Mass, being assured that such institution is the true heap of vanities invented by men, and tending to the profanation and abolition of the holy Supper of the Lord: but if others in the very time of Luther and Melancthon, have been moved with the spirit of God, and with a zeal of S. Paul have resisted such simulation (well affected notwithstanding to the glory of God) proveth it therefore in us any duty of observation of such Ceremonies, having regard only to the authority of Peter? God defend. No, let Peter remain still as Peter, and Martin as Martin, that is to say, as a man that may fail, and let the spirit of God be increased by the organs & instruments which he shall stir up to manifest the truth of his gospel, whether he be Paul or Zwinglius, or Oecolampadius, or any other of less authority than they. And for our parts, such organs & instruments of God, let us receive, honour, and have in singular commendation, without persuasion or belief that they be innocent, or that they can not err, or that they be not ignorant of some things. Let us believe, that from day to day our Lord will stir up such like organs and instruments to advance his glory, and to augment the light of his holy Truth, if our own unthankfulness be not a bar to such liberality begun by our God. 15 Besides (brethren) I consider the lamentable time, wherein those holy men did live, as being employed rather to purge and cleanse the filthiness of Papistry, than to study or consider of the introduction of the pure Truth: they were rather used in the resistance of the fury of Antechriste and his supposts, to flee from one coast to an other, to make Apologies and defences, to answer the falsehodes that were laid upon them by divers, and to dispute with the monstrous monks of their Purgatory and Rogations, than that they had leisure and quiet liberty to search by meditation the truth of the christian doctrine manifested in the divine word. By which occasion it came to pass, that their writings were stuffed with so many opprobrious and spiteful words unworthy of the true servants of God, and perfect pronouncers of the gospel of peace, which notwithstanding as we support such infirmities, as having regard to so wicked a time: So now that God hath sent us so many beams of his light, let us leave to live & remain so blind as in times past. 16 My meaning (dear brethren) in all this discourse, hath not been to other purpose than to declare the small occasion we have aswell one as another, to make gods or (to say more truly) idols of our doctors, & by their occasions to entertain us in partialities, dissensions & debates upon the matter of our doctrine, to the great slander of the poor & weak consciences & notable resistance of the propagation of the church: wherein if the Corinthians have been rebuked because they made Partialities to maintain the renown of S. Paul, the chosen vessel of GOD, Apostle of jesus christ, doctor of the Gentiles, and to speak in one word, a man endued with most singular and excellent gifts, how may God lay it against us, who contend, quarrel, make continual war, and (as a man would say) devour one an other as Dogs and Cats, breaking always the bond of charity, which jesus Christ hath left of such estimation? 17 When the Lord would mark his disciples and children of his father, he willed them not to follow the confession of Auspurge, nor the Catechism of Martin or of john, but he saith: In this men shall The mark of the christians. john. 13. know you are my disciples, if ye love one other: Alas most blind and miserable that we are, whilst we dispute of the true or false interpretation of the words of the Sacrament of unity, we break the very unity itself: in contending whether the wicked, infidel, and unworthy receive as well the body of christ in the Supper, as the children of GOD, we disfurnish ourselves of the very Christ, and make ourselves of the number of them that receive him not at all: in searching whether Christ come in flesh, in Spirit, or in Sacrament, we do deprive ourselves of the true communion of Christ: for he that hateth his brother, christ dwelleth not in him: in sifting curiously whether the body of Christ be given to us in the bread, under the bread, or with the bread, we cut ourselves off from the true body of Christ, and make us members of Satan, the father of dissensions, quarrels, contentions and debates. 18 And for my opinion upon the matter of the holy Supper, I will say in few words (good brethren) what I understand, leaving to every one his liberty to follow that which God shall teach him. We know right well, that the meaning of our redeemer jesus coming into this world, was to manifest to men the good will of his heavenly Father towards them: and how his Divine majesty had provided to remedy the fault, transgression and disobedience of the first Doctrine of the holy Supper of Christ. Adam, by the innocency, most pure justice, and obedience satisfactory of the second and heavenly Adam. And that men might be delivered of the ire and judgement of God, putting themselves under the wings and coverture of this sovereign and eternal Sacrificatour. And The sum of the doctrine of christ. for as much as the Divine word doth show unto us the malediction of men and transgression against the will of GOD, by words taken of our corporal nurture, saying, that as man hath eaten the fruit of a tree defended him by his creature, and that by mean of the same eating, he hath made himself enemy of the Lord: In like manner jesus Christ our Redeemer declareth to us by similitude of eating and drinking, the Reconciliation towards GOD, that his obedience hath brought us, as if he would clearly say, that Man having eaten of a forbidden Fruit, hath purchased malediction, where as in eating now of a fruit given him by the hand of GOD, be hath won benediction. The fruit and Tree of life which we ought to eat, is even very he which christ is the Fruit of the Tree of life. bringeth us such happy news, who with his virtue and power iudicible, is so tied and joined with us by the mean of Faith and bond of his holy Spirit, that he entertaineth our souls in spiritual and heavenly life, even as the bread and wine nourisheth our bodies in corporal life. 20 Using this similitude the Lord sayeth in the sixth of Saint john, that he himself is the bread of life, and giving life, which is descended from Heaven, and that who eateth of this bread shall live eternally: That is to say, he shall escape the Curse gotten by eating of the Fruit defended. He sayeth also that his flesh is the true meat, and his blood the true drink: And he that eateth his flesh and drinketh his blood, dwelleth in christ, and christ in him, who is our second and Heavenly The true understanding of the words of christ. john. 6. Adam, within whose body it is necessary we be incorporated, or that he incorporate himself in us, to the end that we may be able to appear before GOD, covered with the mantel of his most innocent flesh full of all justice. 21 And because our nature is most dull and far from the true understanding of these mysteries, our Redeemer jesus cause of the celebration & institution of the Supper. is not only content to propound unto us the conjunction which we ought to have with him, by these similitudes and comparisons of eating and drinking, but also hath sought to show us by some visible Ceremony, the very same thing that he hath taught us by word, to the end that not only our ears might receive the instruction of his preaching, but also our eyes feed of some visible representation of that which we ought to be in christ, and christ in us, that is to say, that we be members of him, nourished with his proper virtue, and that he himself is our food. 22 Too this end (I believe) that our sovereign doctor jesus christ, after he had supped with his Disciples, and celebrated the ceremony of the Pascal lamb according to the law, to show unto the people and all the Church to come, a lively representation of the conjunction which he took with his members by mean of the sacrifice of his death, resurrection and glorification: He took bread, and having given thanks to God his father, he broke it, and distributed it to his Disciples, saying: Take, eat, this is my body which is delivered for you: And after he took the cup and said: This is the cup of the new Testament, take and drink you all, and do this in memory of me: that is as much as if he should say, to the end you understand what I am on your behalf, what remedy I bring unto you, Interpretation of the words of Christ in the Supper. what conjunction it is necessary you have with me, and I with you: know ye that I am bread broken, offered, and sacrificed for the satisfaction of your sins, which bread as I am myself, so it is needful that it be in you, and give you heavenly nurture even as the material bread gives you corporal relief. And touching the Cup, understand you, that the same doth show you the new Testament and confederation which I practise with you, the which testament shallbe ratified with my blood, and do this in memory of me: that is to say, when you shall break the bread, as I do, have remembrance that you certify and assure yourselves that you be mine, and I am yours, yea yours in such sort, as the bread is yours which you break, eat, and digest, and the Wine which giveth you nurture. 23 Now (brethren) I beseech you in the name of our redeemer jesus, consider without affection, if the interpretation of this holy Ceremony and of these words be true or not: If it be true, to what purpose do we search so many questions, so many subtleties, so many ubiquities, with other like inventions to entertain the world in blindness? To what purpose do we trouble the people with visible ceremonies, with persuasion that by that mean they may receive jesus Christ? We leave behind us, alas, & (as it were) altogether buried, the doctrine of penance, justification, regeneration, Sanctification, mortification of the old Adam, & charity The spirit of god is not linked to outward ceremonies. of one to an other, things most important and necessary, and in the mean while we employ and bestow ourselves and time in the interpretation of certain ceremonies, without the which, god is of power to show us that which they do teach us. We know also that many holy men be deceased very devoutly, having received christ, without receiving the external signs & visible elements of the supper. And to what end would it serve The receiving of the sacraments serve nothing to such as will not receive christ. me to eat all the bread which is in Almaigne, given by the hands of the ministers with the words of the supper of Christ, if I have not experienced my renewing, if I have not tasted my regeneration, if I be not certified that God hath reconciled me with him & received me to his mercy, & that by such feeling or taste I do not assure myself to have received jesus Christ? 24 This is the doctrine, this (say I) is the preaching which we ought to preach and repreache, repeat, and remember always to the people, restore to the minds of the ignorant, and propound to those that come to learn of us, not by the subtleties of the right hand of God, ubiquities, and such like imaginations. This is a thing very miserable in our time, that those which speak of the communication of jesus Christ, be such as least prove such a communication in themselves, a thing to be seen by their writings, for they speak of jesus christ, either shut within an armory, or enclosed in past within bread, under the bread, or with the bread, or from us by xiiij or xv. thousand journeys, as though the true Temple of jesus christ, is any other thing than the heart of a faithful man, and he that searcheth it without, shall both lose his pains and remain frustrate of his hope. 25 Let us speak (my brethren) of jesus christ and his communication, as people proving and feeling in ourselves what it is to be nourished in our consciences and souls, with the presence & virtue of the same, otherwise to what use will serve us our subtle interpretations & particular declarations which we bring forth? In the end, the world is not so blind, but they can and will understand and find, that we are rather led by a spirit of stomach than of the true zeal of God's glory, in the end every one will see that those preachers search no other thing than to maintain themselves in the friendship of the world. 26 But now to return to the confirmation of the understanding that we The understanding of the words of the holy Supper. have given to this place of the holy Supper, let us consider, that if in all things that Christ our Lord hath propounded to manifest the necessity that we have to be in him and he in us, we should search a presence corporal and fleshly, it should be (as who say) never to come to end: for in the old Testament Christ hath been propounded to us in divers creatures, as a lamb, Manna, Water, Stone, Table, meat, bread, feasts, & other things, as may be seen by such as read the holy Scripture. He himself in his preachings doth call him a way, a door, bread of children, a vine, with other like things. Note the absurdity of the false interpretation of the words of the Supper. Now, if in place where Christ said: I am the door, who entereth not by me shall not be saved: he had said this, I am he, showing with his finger a door, shall we say for all that that christ hath transformed or transubstanciate himself into the matter of a door: if our redeemer in place where he said, I am the vine and you are the branches, had said, this am I, showing Note the interpretation of these words. the vine, and that are you, handling the branches, could we say for all that, that jesus christ would communicate his substance into a grape, and that the Apostles should be transnatured into branches? sure who were of such opinion, discovered sufficiently his ignorance and infirmity. 27 Notwithstanding, (you others my brethren) make your principal pillar upon such manner of speakings, and all to make the poor ignorant people believe that christ hath made promise to give himself with the bread, because that having taken bread, and breaking it, he said this is my body: which words (simply understanded) are as much as to say, my body which is broken, offered, delivered, and sacrificed for you, is bread, or like too this bread which you break, eat and digest for the nurture of your body: In like sort, I being the heavenly bread, shall be broken for you, to the end you may have spiritual & eternal life: therefore do & celebrate this, that is to say, this breaking and receipt of bread in remembrance of me. 28 To make conclusion of this matter, I understand that our redeemer jesus is Comparison between the first and second Adam. the fruit of life, who having put himself on the tree of the Cross, hath defaced the sin and transgression, which the fruit of the tree defended brought to us: And even as Adam, having eaten of such a fruit, did make himself enemy of God: in contrary manner, when we participate with jesus Christ crucified, we are received into the good favour and love of our Heavenly Father, and that by the only bounty, merit, and intercession of the self he, who on the tree of the cross did constitute himself the fruit of life for us, being assured that the participation of that precious Fruit is not done either by water, wine, bread, or any other creature whatsoever, but by the work and operation indicible of the holy spirit, who having called the chosen and predestinate of God, doth teach them their Mean to receive christ. Election. Vocation. Penance. sins and abominable transgressions by mean of the presentation of the holy Law, he showeth unto them their damnation & sentence of eternal death, the which they feel so in their hearts, that by experience they may well assure themselves, that the ire and wrath of God hath been so manifested to them, that they have swallowed pangs of death, and The true preparation to know christ is to know the necessity we have of him. seen before their eyes the throat of hell confound and devour them: there they find the fruit of the tree of knowledge of good and evil: they sorrow and weep with a penance most bitter the miserable banquets or repasts which they have taken of such a meat and fruit, not only in the person of their father Adam, but also with their proper mouth. 29 After that by such means, the holy spirit hath abased the arrogancy of man, his pride and presumption, and showed him by experience the definitive sentence & arrest irrevocable of the eternal against sinners, he beginneth to comfort and give him good hope, showing him (as a far off) The faithful feel the presence of Christ in their heart. the Tree of life, and the vivifying fruit hanging upon it, the which by little and little, degree and degree, faith and faith, and virtue and virtue, makes him eat, swallow and digest the heavenly bread jesus christ, yea with such experience & feeling, that no meat in the world of how great nurture soever it be, is so sensible in the body, as the fruit of life (jesus christ) is in the souls of the faithful, with such manifestation by good works outwardly, that others may see & know with what meat they be fed. 30 For when we eat of every other The life of a christian showeth that he hath Christ in him. meat, the body of him that eateth proveth only the presence of the meat. But in such as eat christ, the true fruit of the tree of life, is discerned such an example in their persons, such joy and patience 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 friends acompanying them, may see that they eat other meat than the devourers of ceremonies do. 31 When they have truly, essentially, and really participated of the body and blood of christ (by faith as is said) of jesus christ, all entire, true God, and true man, they assure themselves of such a conjunction with him, that they have no need to go to search him, either in the armory of Priests, or between the hands of men, too receive him either with the bread or with the water, as being fully assured that jesus Christ dwelleth in them, and that they be flesh of his flesh, and bones of his bones. 32 And yet for all this, they forbear not to approach to the holy table of the Lord to celebrate the holy Supper with their brethren and children of the same heavenly father: Neither go they thither to receive christ of new in bread or in wine, by grace or merit: but their first cause of going thither is, to certify to all the church that they are of the number of those that receive jesus Christ for their only redeemer & saviour, for their eternal sacrificator, their chief king, lord, sovereign prophet & doctor to teach them in all truth. 33 Secondly, they take the holy supper as a gage & assurance of the good will of the heavenly father towards them, the same being so constant & firm, that it will never change. For even as God hath promised by oath, that the sacrificator shall be eternal, even so shall be the sacrificature and sacrifice for expiation of our sins. 34 Thirdly, they receive in the Supper the seal of ratification & confirmation of grace, with reconciliation prononounced by the preaching of the gospel, to the end that by such mean, faith might be augmented in them, seeing that God is not only contented to give them the word of reconciliation, to assign his promises with the blood of his proper son, but hath also signed and sealed his Gospel of reconciliation with seals declaring in a wonderful manner, the very things contained in the letters patentes and promise of the gospel & happy news. 35 Fourthly, the faithful see in the holy Supper, as in a table and lively portrait, the communion and participation which they have inwardly in their hearts with jesus Christ, knowing also that all the nurture & spiritual vigour which they see in them comes of the presence of him whom they consider and behold figured & represented in the holy and sacred Ceremony of the Supper: by mean of which consideration, they render thanks to the Lord Sacrifice of thanks giving in the holy Supper. for the faith, hope, mortification, & constancy which they feel to be communicated to them by the power and benignity of him that dwelleth in them. And by this mean, their faith being augmented, they participate more & more with jesus Christ once received. 36 Finally they learn in the holy supper, the unity and charity which we Confirmation and augmentation of Christ received in the Supper. ought to have one with an other: And seeing we protest in the receipt of the holy Sacrament to be one body & one church, members of one sovereign head jesus Christ, it is good reason also that we learn to imitate the Sympathia and mutual compassion which we see daily in our humane bodies, whereof if one of our arms be hurt, the other serveth and comforteth it, the feet refusing their proper office to march and go, are content to The holy Supper representeth unto us a brotherly charity of one to another. keep themselves in bed, to the end the arm being hurt may be in rest, the stomach is satisfied with a slender repast, to the end to ease that part that is distressed: in effect, every one of the outward & inward members, do so accommodate their office and function to the ease and comfort of the hurt place, that in them may be noted a wonderful harmony & league of one part with an other, the same also being lively represented and expressly recommended unto us in the celebration of the holy Supper of the Lord, to the end that every one of us, may with most diligent care, labour to preserve the unity of the body of Christ, and supporting one an other, may learn to cover the faults of our brethren, pardon their wrongs, not to rebuke and exaggerate too much their ignorances, but rather to interpret them to the best, and to teach them with charity. Let us learn in the celebration of the holy sacrament, to make us partakers of the afflictions and persecutions of our brethren, whom we confess in the receipt of the supper too be the members of christ with us. 37 Behold here (in effect my dear brethren) one part of the spiritual fruits that the children of God receive in the receipt of the Supper of our Lord truly administered and simply understanded, knowing right well that Christ had no other meaning in the institution of those sacraments, than to manifest by visible words (as Saint Augustine sayeth) the good will of God towards men, that is, to purge, wash, and make them clean by the water of his grace, and by the blood of his proper son, to conjoin, knit, & incorporate them with him, even as the meat is made one thing with our flesh, in such sort that even as in the exterior preaching of the gospel the Lord doth offer and present to all the world the benefit of reconciliation by Christ, in like manner the sacraments be as a table or open shop, wherein the benignity, mercy & charity of our God, be exposed to every one, offered and represented lively in the tables: And miserable shall they be, who not searching the life & lively refection and true washing within, do embrace the corruptible and deceivable elements, and double miserable shall they be, who naming themselves Doctors of the truth, and pastors of the troop of God, would feed the souls of their sheep with meats that will perish and corrupt. 38 But now to return to our purpose begun, I took occasion (my dear beloved The occasion of the writing of this sermon. brethren) to write you these few lines, as seeing the small fruit of my request on your behalf, when I spoke to Monsieur Mathias Yllyricus, who, was said to be the superintendant of your church, with whom I persuaded very modestly to show unto you, and consider himself the infancy of this church, persecuted & threatened on every side, assailed with many enemies, and battered with diversity of opinions, with advise beside, that the time was more proper to preach and teach to the people the faith and hope which we ought to use to mortify our wicked affections, with a regard of care to entertain the league of charity one with an other, than to impart with the simple and ignorant sort such debates and questions, as we have raised upon the matter of our confessions: Seeing withal, that such dissensions are rather pronounced of a jollity of the heart to prefer our eloquence, and procure to ourselves a peculiar estimation amongst men, than of purpose necessary for the edification of our piety: which albeit he seemed to like of, with a disposition to admit and perform my requests, yet contrarily, I see he is either the author or instigatour of a confession of faith which you have set a broach in this church of Antwerp: in which confession, I can not only find any one point of the three mentioned in my conference with him, but also it seems to certain, that you have raised this confession expressly to trouble this poor afflicted church. The Lord of his goodness give you true knowledge and repentance of that which you do: for touching the chief point of our Religion, that is to say, Faith, I find not in your confession many texts nor places which kindle the heart of man to embrace the doctrine of jesus Christ. A thing which I could easily appoint with my finger, if I would as vainly employ my time in confutation, as I see a number do at this day in disputation: only I thank GOD, that by other means he hath taught me the doctrine of his truth: for if at my first arrival, I had encountered your confession of faith, to learn me to be a christian, I could not have much profited in a lesson of faith so full of questions, debates, and dissensions. 39 Dear brethren, if you will with judgement read over that, which your author hath written in your name, you shall find, that neither Scotus nor any other Sophisters of the Papists, have so much endarkned the doctrine of jesus christ, nor clad it with so many questions, as certain of you have done: whereof (for example) let us survey briefly four certain points, and that more to reveal the slender edification that their readers may hope for of such lessons, than to encumber ourselves with the confutation of such vanities. Read the Articles of the confession of faith of Yllyric, the better to understand the articles following. 40 Touching that which you say of our inheritance of the original sin, and free will lost, the world itself doth declare well enough at this day, that every one hath gotten a good lump of the inheritance of the corruption of Adam, and the original sin as they call it, neither do your writings dispense or discharge you of your part thereof. And I believe (as you say) that men now a days have not any Free will, seeing it may be further believed, that there be a great many that have slender sense and well worse understanding, as being altogether ruled and carried over by their affections. 41 Touching the matter of the incarnation of the son of GOD, and redemption of man, I could well have pardoned you the obmyssyon of the subtle questions you use therein, searching curiously the house wherein christ dwelleth. Item, what make we of ascension? or the signification of this word heaven? or the right hand of God? so that you would teach us the true mean to receive jesus christ into ourselves, seeing it pleaseth him, in respect of his goodness, too make his dwelling in the hearts of the faithful and regenerate. Otherways of what use is jesus christ to us being so far from the heart of man as you make him? B. 4. 42 Touching your place of justifying faith, I understand not your language, where you say that only faith, by mean whereof we take (as of a hand) the benefit of jesus christ too obtain justification, regeneration and health: and immediately after you say, that by the Sacraments, are imputed and applied to us the justice and merit of jesus christ. B. 4. 43 In the doctrine of justification you say it is a most hard question to know what is that true justice which makes us just and agreeable to God, with attainment of eternal life: but I had rather that without so many arguments, confutations, and subtleties, you had showed to the poor and ignorant people, what is the christian justice, and by what mean she is given to us. B. 5. 44 Touching the point of good works you say that the works which men ought to call good, are those which God demands in his word, and that those which be regenerate and guided by the spirit of God, are they which show the fruits of a good Tree: I believe it well, and conclude upon your saying, that who hath not zeal, love, charity, who suffereth not all things with patience, taketh every thing in the best part, covereth the faults of his neighbour, and laboureth not to put peace in place of dissension, can not have regeneration. And touching the rest of your questions, whether good works concur in justification, as a cause formal or efficient, the simple people hath not to do, contenting themselves with this belief, that regeneration & faith without good works is a mere hypocrisy and thing dead, and that it is necessary, that our new obedience serve as witness of our reconciliation and justification. 45 Now (dear brethren) as I am void of intent herein either to examine or exaggerate the newness of your confession, and much less to confute it by arguments, so I will leave to the consideration of the Reader, your excuse in cutting off the commandment of the living God under pretext of certain gloss and distinctions unworthy to be uttered: for here we do not dispute whether the commandment not too make any images of veneration, be a commandment particular, or an appendix of an other, whether it be ceremonial or moral: but we will here maintain that it is an audacity most cursed to cut off from the law of our God any one word, seeing specially that that sum and content of commandment is so short and compendious, that it containeth but ten commandments, the which if God would have abridged, he knew better how to do it than we, and therefore such as undertake to correct his style and accuse him of prolixity, give sufficient proof of their abominable temerity. 46 But let us now come to the principal point of your debate and ancient question, the which upon a bravery you seem to renew upon every purpose and place, without having respect to the great slander of those that be weak. First you utter the sum of your confession of the Supper in these words: The opinion of Mathias Yllyricus and his companions touching the Supper. Credimus igitur Christo affirmanti, quòd corpus & sanguis eius verè ac realiter in sacra Coena adsit, deturque externo modo accipiendum cum pane & vino, non fide tantùm, aut spiritualiter, idque tam ab indignis, quám à dignis sumatur, & contraria docentes, cum Augustana confession consentiendo, damnamus. That is to say: We believe in christ who assureth us that his body and blood be truly and really in the sacred supper, and that it is given us in taking it outwardly with the bread and wine, not only with faith and spiritually: the which body is eaten as well of the unworthy, as of those that be worthy: And those that shall teach the contrary, we (sticking to the Confession of Auspurge) do condemn them. 47 See here (my brethren) your goodly entry of the article of your Supper, which we may, not improperly, liken to that of the new inquisitors, who condemn, anathematize, excommunicate, and call Heretics, and confounders of the church, all those which receive not their confession, which me think you do also as of purpose to maintain yours of Auspurge, as though it were a fifth Gospel or new Symbol of the Crede. What shall we say (brethren) too these matters? have you no shame that men of good judgement and understanding, should read such haughty and rash words? Who are they that have set the author of the Confession of Auspurge, or that of yours in such authority or degree of the Church, that they may pronounce Sentence of damnation against such as will not admit their interpretation upon a place or Text of the Scripture? What is he of any judgement at all, who will not fear to forsake the tyranny of the Papists, to enter into an other, almost of like condition? We call the Pope antichrist, tyrant and butcher of men's consciences, because that without liberty to hear men speak, he condemneth and excommunicates them, and yet your doings are nothing inferior to his cruelty, in pronouncing condemnation, not only against your enemies, but also against such as you receive for your brethren and companions in the work of the Lord, and who no less for the duty of Christians, than to take away the slander from the Church of christ, do search by all their possible means too live in love and friendship with you. 48 I could willingly say to the author of your confession, as the Apostle saith: my brother, my friend, what art thou that Rom. 14. condemns the servants of an other? Who hath given thee such power? Art thou his redeemer? Art thou his judge? Art thou he in the name of whom he hath been baptized? Hath he not a master, who, if he fall will raise him again, and hath the power to do it? But of what purpose are these words, when we find our hearts so hardened, that we feel not at all the very chastisements, which God lets fall upon our heads. 49 Let us mark and consider what miserable issues our preachings, confessions, writings, and commentaries, bring forth: Let us also behold what fruits are brought to our audience by our words, what reformation of life in our churches, wherein reign still wantonness, lubricities, gluttonies, drunkenness, usury, deceits, with a thousand such like vices, which we let pass, making ourselves many times (by winking) companions to those that commit them, swallowing (as our Saviour christ saith) the Camels, and after passing by the clouts the little gnats, which meaneth that we pronounce condemnation against such who pierce not the subtleties of our interpretations in Christ'S Supper: making small reckoning of the crimes and dissolutions which are committed daily afore our eyes I pray you what may mean so many sorts of communications of Christ, the one physical, Yllyricus in the text of his admonition maketh. 4. sorts of communications of christ. and an other mystical, an other spiritual, and an other sacramental, together also with those which you put in your confession, the one common both to the good & to the evil, when they say, this is my body, and the other, when they say, Do this in remembrance of me. Those with such like communications of Christ, we never learned in the word of God, but of the contrary, we know for truth that there is but one mean to receive jesus christ, and have communication with him, that is to say, lively faith, and that accompanied with repentance and Mean to receive christ by only faith. penance of our sins passed, & newness of life to come. I would to God we were well taught and exercised in this manner of communication of christ: for touching the rest, what assurance may we take of the doctrine of your article, which is not drained out of the word of God, but rather of the interpretations of men? I pray you show me where it is that christ affirmeth, that his body and blood be truly and really in the bread, under the bread, or within the bread of the Supper, and that he giveth himself to be eaten exteriorly with the bread and wine, the same being not done not only by Faith, or spiritually, but that he is eaten as well of the unworthy as those that be worthy. 50 Methinks (dear brethren) that, seeing you will be esteemed so diligent in the observation of the words of the scripture, as preferring nothing which is not drawn out of the same, it is necessary you know, that in all your article there is not one word of the words of Christ: but we What conjunction between Christ and Behall. know that both he himself and his apostle teacheth us the contrary, saying, that the unbelieving and unworthy can not 2. Cor. 6. possess Christ, nor be members of him, seeing they have not a mouth of faith to receive him. 51 Besides, I see that your very confession doth not accord at all, with that of Auspurge, whereof you make so great a buckler, no less to maintain you in the good opinion of the world, than to bring yourselves in, under the protection of princes and potentates, who at the beginning, used very wisely and christianly the presentation of this Confession. For the words of the Author be these, Article. 10. De Coena Domina docent, quòd cum pane & vino verè exhibeantur corpus et sanguis Christi, vescentibus in coena domini, that is to say: Touching the Supper of the Lord, they teach, that with the bread and wine be exhibited the body and blood of christ, to those that eat the Supper of the Lord. 52 In these words the Confession of Auspurge make no mention to receive the body of Christ really and exteriorly, as you say in yours, neither make they mention at all that the worthy and unworthy do receive it. 53 But hereunto you say, that we have not the true and incorrupt confession of Auspurge, but that you have certain Copies and exemplaries thereof best corrected, which you follow in your doctrine: is it possible (brethren) you should be so negligent in the correction of your confession whereof you make so great value? I am not of opinion that the princes Protestant's would suffer to be printed in their towns, articles of their confession, contaminated and imperfect: truly you trouble greatly the world: for if those which follow not your confession, be condemned by your sentence, and you only have the true copy of this confession, we must then necessarily come to you as to a spring or fountain of truth and health: some may say (as in derision of those things,) that we must come on pilgrimage to search your registers and bookeshops, as in times past they went to Jerusalem, Rome, or S. james, Oh good God, what mockery, what presumption of people? But, to prevent you of cause of complaint against us, and that your inconsideration be more manifestly discovered, we will recite the article of your incorrupt confession, which as you say to be reserved with you, so you shall find it beareth not a word of that which you have uttered. 54 Your words be these: Sequimur igitur in hac controversia sententiam decimi articuli Augustanae confessionis: porrò articulus See the confession. H. 2. ille decimus ita habet in incorrupta confession, quam sequimur: De coena Domini docent, quod corpus & sanguis Christi verè adsint, & distribuantur vescentibus in Coena domini: & improbant secus docentes. That is to say: We follow in this question and debate, the advise and sentence of the tenth Article of the Confession of Auspurge, which tenth article is written in this sort, in the confession which we follow, which is not corrupted: It is taught, touching the supper of the Lord, that the body and blood of christ be truly present, and be distributed to such as eat in the Supper of the Lord, neither are they approved which teach other ways. 55 Now (brethren) I pray you show me where it is that you find here your realities, and ubiquities, or that the unworthy do eat the body of christ, with other sorts of doctrines which you have preferred, and would authorize them with the confession of Auspurge, which notwithstanding, we will not receive as a rule of our Christianity, and much less the Confession of any other man that is upon earth. 56 We will be christians, and so be called, we will follow the confession of faith, which our GOD the father, and jesus christ his Son have left unto us: that is too say, the divine word in the old and new Testament, as the sum of our Religion: We receive the simbols of faith received of old time in the Church: we have not been baptised in the names of Martin, Zwinglius, or Caluyn, but in the name of the Father, the Son and the holy Ghost: by which means, we detest and abhor all those names and surnames of Partialities, that is to say, Martinistes, Zwinglians, and Caluinists, with other like, knowing very well that GOD is greatly displeased with such separations and partialities in the doctrine of religion: And I wish with all my heart, that the doctors which have taught here before, and such as at this day do preach the Gospel, were of more modesty and wisdom, and purely consecrated to search the glory of the Lord, and not their own proper praise: then should the people be in more liberty of conscience, and the worshippers of one only God, and not of mortal men, ignorant and blind, who, making themselves as Idols, do desire to be followed and holden in great admiration: I would in God that every one would say with Saint john the Baptist, it is meet that jesus Christ be exalted and magnified, and that I be diminished and unknown: it is to jesus christ, to whom we ought to send the poor souls, desirous to find knowledge and justice, and not to your confessions, institutions, catechisms, or commentaries. 57 For the rest (brethren) you seem to complain of the great diversity of interpretation that many have pronounced upon the words of the Supper, which partly I can not deny, because many desirous to make their church apart, do raise a value or estimation of them selves among their audience, with pretence to celebrate their own names: from whence it proceeds, that having but one truth, and one simple intelligence in the words of christ, all such as digress from the same, to use some strange and new order, do every one bring into the church his innovation. 58 But I beseech you consider, whether amongst those that receive the tenth article of the confession of Auspurge, there be any diversity of interpretation, to the end that if you will have all the world (for the eschewing of the condemnation of your sentence) to follow your confession, you first labour to establish an accord amongst yourselves, and then every one will deliberate upon that he hath to do. For you being divided amongst yourselves, and of divers opinions, we are ignorant in the part we ought to follow to escape your condemnation. They of the Confession of Auspurge agree not amongst themselves upon the words of the Supper. Read the book named Antithese, of the true and false exposition of the tenth Article of the Confession of Auspurge, the Author of the same is Sybran Andreas. 59 First you know well that Mathias Yllyricus, whom I think to be the author of your confession, is not of opinion with those that have composed and presented the confession of Auspurge, and you and he are not ignorant of the contentions, debates and dissensions, which be even till this day between him & others: All which I will not here repeat, because my intent is not, to kindle the coals of dissension, but rather to quench them, I will not bring to light the faults of others, but rather cover and hide them, albeit it is easy for every man to see, both how things have passed, and how they are now used, and that by Books that are printed. Touching the dissension of M. Yllyricus with Ph. Melancthon, and those of the Confession of Auspurge, read the Epistles of Melancthon in many places, but chief the page. 452. Also the Acts Synodals imprinted in the year. 1559. Also the answers given to the Legate of Saxon by Ph. Melancthon. 60 Touching the breaking & bruising of bread, you see I am sure, that in this town of Antwerp, the Ministers be not of accord. I leave apart the truth of the Question, which you call indifferent, notwithstanding that the institution of the Lord beareth by manifest words, the breaking of the bread. S. Paul calleth the holy Supper the breaking of bread, which also all the ancient church do approve: And for my part, I am of opinion that in the ceremony of the holy Supper, the breaking of bread ought to be observed, as signifying and assuring to us that jesus christ was offered broken for us: for the rest, as when Christ celebrated the supper, whether the bread he had then between his hands, was great Seek the confession. K. 10. &. 11. or little, I leave the decision of that question to Monsieur Mathias Yllyricus, who saith that jesus Christ in the Supper, broke the bread, because the cakes were too great, and he had not made provision of little waffernes as we use, so that necessity forced him to break the bread without having intent to teach us any thing by the breaking of the bread. 61 The Churches of the most noble prince elector and County palatine, receive the confession of Auspurge, and yet in your Catechism you teach that the unfaithful and unworthy do not eat the body of christ in the Sacrament, the which is against your article, and consequently against the confession of Auspurge. 62 The divines of the renowned prince of Hesse have received the confession of Auspurge, and yet Andreas Hyperius doctor of the university of Marpurge, belonging to the said Prince, received the Confession presented by the Strangers out of the town of Weasel, against which confession Heshussius his companions and yours, have raised many debates, to banish from the country such as followed the said confession, the same arguing manifestly, that you and your companions be not of accord with the churches of the said prince. 63 johannes Pincerus, a man learned & no less devout as you know, albeit he received the confession of Auspurge, writ notwithstanding, a book against the said Heshussius, refuting the opinions of the Supper, and other things, the which Heshussius nameth himself to be of the confession of Auspurge, and your adherent and confederate to maintain this dissension. 64 In the year 1565. The right noble prince elect of Saxon, presented to the university of Wittemberge, the writings of Brentius & james Andreas, as upon meaning to examine them touching their opinion of the Supper, whereunto the university answered, that the said Brentius and Andreas, used in this matter divers and sundry orders of speech, both new, dangerous, and altogether unknown to the ancient Church, that is to say, that the humanity of Christ was dispersed into every place: that the humaniti-of Christ was Creator of all things, that james Andreas confounded the communication of languages or properties in the person of Christ, and that they feared that the university of Tubinga and the church of Wittenburgh were troubled with these innovations of doctrine, exhorting them to cease from such disputations, with contentment only to believe that the words of christ be true, when he sayeth, this is my body. Now my brethren, what part I pray you, should we follow, seeing both the one and the other be of the confession of Auspurge? 65 Paul Eberus denieth expressly, that the unworthy eat the flesh of Christ, who being of the confession of Auspurge, doth neither agree with you, nor yet with Brentius, who maintaineth, that judas (in the Supper) did as well receive the body of christ, as S. john, or S. Peter. 66 The eight article of the confession of Auspurge, doth teach, that the unfaithful are not members of the church, and therefore receive not but the outward signs of the Supper. So that when you say that the unworthy receive the body of Christ, you are there contrary to your own proper confession. I pray you what conjunction is there between light and darkness? What acquaintance between jesus christ and Belyal? No, let us rather remember and retain that which the Prophet sayeth, that God loveth not the wicked nor their wickedness, neither shall the ungodly dwell with him. 67 Philip Melancthon, author of the confession of Auspurge, in the apology of the same confession doth teach, that the participation of the body of christ is received of the faithful by the meditation of his benefits: then to receive christ, it is not needful too gnaw him or break him with our teeth. Besides, the wicked which have no meditation, nor godly recordation of the benefits of christ, although they chaw the bread, yet can they not receive christ by the saying of the same Author, to whom your doctrine is contrary in this point. 68 Martin Luther hath been esteemed a good interpreter & understander of the confession of Auspurge, and yet he saith that the very juice and marry of the holy Supper, is to receive an assurance of the remission of our sins by the sacrifice of christ. Those than that say that the unfaithful and unworthy receive the body of christ, which is the juice and marrow of the sacrament, be contrary to the said doctor: and by consequent, to the confession of Auspurge, the which you do in your Article. 69 The Duke of Wittenburgh, willeth and meaneth that his confession agree with that of Auspurge, and yet the article of the Supper in his confession is interpreted by the words of ezechiel, saying, this Quarey or tile is the town of Ezech. 4. jerusalem etc. That is to say, doth signify or mean the town of jerusalem etc. Who then will not receive this place in the interpretation of the Supper, disagreeth with the confession of the said prince, and by consequent, with that of Auspurge, amongst whom is Kemnitius, who rejects wholly this place in the matter of the sacraments. 70 Touching this word (unworthy) and who ought to be called so, you be not of accord: for Heshussius your companion, with large arguments goeth about to prove that the faithful cannot any way be called unworthy. Kemnitius (in the contrary) maintaineth that the place of S. Paul treating of the unworthiness of such as receive the Supper, aught to be understanded and interpreted by the other place of the Gospel, where the Centurion saith, that he is not worthy that jesus christ enter into his house, as the ancient doctors have interpreted it. Which of these shall we believe, seeing they be of contrary opinion, and yet both the one and other followers of the confession of Auspurge? 71 The xiij Article of the confession of Auspurge, teacheth that the lawful use of the Sacrament demandeth necessarily Faith, without which use, the Sacrament is no Sacrament. Those than which have not faith in the administration of your Supper, have not also, neither sacrament nor body of Christ, and therefore the Communion that the unworthy do make, resistes your own confession. 72 The xxj article of the confession of Auspurge saith, that for the difference of ceremonies & traditions of men, a man ought not to accuse the other churches, and much less condemn them of error, nor call them adversaries, who are of a contrary opinion: And yet you (my brethren) call the other Ministers of this church, adversaries, enemies, and people cut off from your company, because they do not bliss at the altar the bread afore they do distribute it, with observation of other ceremonies that are of custom in your Supper. 73 Touching this word (with) when you say the body of christ is received with the bread, you are not of accord: for certain of your confession affirm that Christ is enclosed within the bread, others, upon the bread, others, as the fire within the hot water, others, as the fire with in the burning iron, others, as the grange or house within the letters or words of contract: in effect, who would recite all the similitudes and interpretations which they of the confession of Auspurge, have made upon the words of the supper, and all to maintain the doctrine of the presence of christ linked with the exterior elements, should find the discourse long, and the matter of small purpose. In the end, john Alasco, superintendant of the Church of London, being in the Church of Franckefort, and seeing such dissensions tending rather too dissolve the unity of the Church, than to redress it, is of opinion, that, that word of the confession of Auspurge, where christ is received with the bread, signifieth, that when the faithful eat the bread in the Supper with their corporal mouth, their spirit with the mouth of Faith receives jesus christ, which is on the right hand of God. And such interpretation of this word (with) was received of the Senate of the town of Franckefort, as a declaration agreeing with the confession of Auspurge, whereby the poor strangers which are withdrawn thither, lived in peace and quiet, until by reason of other quarrels, this Question was eftsoons renewed, by which mean they became in effect, the cause of the dissipation of so flourishing a Church. There be also amongst you that say, that the body of christ is present in the Supper, as jesus crucified, was present to the eyes of the Galathians, and as the day of christ was present too Abraham: and yet are they received into the company of those which maintain the Confession of Auspurge. And because Heshusius, being at the university of Hidelbergh, made himself enemy to this interpretation, & troubled the church with debates and questions, it is said, he was banished from the said university, like as divers have already put in writing many things belonging to this dissension, and others which we have mentioned. 74 Behold (brethren) one chief occasion much hindering many men to embrace the true religion, and to bring themselves into your assembly, as seeing amongst you so great diversity of opinions. And for your parts, touching the matter of the Sacraments, you pursue them so eigerly, so sharply, and with such animosity and stomach, that the very blind themselves discern in you, more desire to obtain victory, than zeal of God to instruct your ignorant brother. For when we have a direct will towards our neighbour, with a lively touch of compassion of his ignorance, and have a christian desire to manifest unto him the truth, we do not proceed by injuries, excommunications, nor condemnations, the same being in deed the very effects and motions of a contentious and arrogant spirit, with a mind full of felony. But of the contrary, we use sweet and soft words of inducement, with persuasions of modesty, as knowing assuredly, that man is a kind of creature so fierce of stomach, as he is not to be qualified otherwise than by gentle admonishment, and specially in the case and question of his religion, which having her true foundation in the bottom of his heart, it is impossible to plant persuasions of Religion afore we have overcome and gained that place with gentle allurements, and then with fruit, to plant there the doctrine of faith. Besides also, you labour us greatly to enter into disputation in this church upon the point of the Supper, which we will not refuse, so that it may be done in good order and with the consent of the state: we would also that you agree first amongst yourselves, too the end we might know what part to maintain: Wherein albeit I can not but fear, that your intent was rather to search matter of triumph without victory, with occasion to send of your books to the next fair of Frankefort, than of a zeal & pure affection to pacify this afflicted church: toward which God grant us the zeal of his glory. And I pray you, of what purpose would it be to us upon the disputation to agree with you: seeing that by such means, we should fall into the evil will of a great part of the princes Protestants of Germany, who abhor already the opinions you have uttered of the person of christ too be in the presence of the Supper? by the same mean also, we should make ourselves companions and adherents to Yllyricus, your superintendant or author of your confession, who is hated of the most noble Churches and Universities of Germany, and chief in Wittenburgh, who hath been the mother nurse of the first Protestants. These things considered, I see neither order to dispute, nor reason to come to accord with him & his adherents. 75 The second point, wherein I requested Mathias Yllyricus and you too take some pains, was, in the doctrine of mortification, a thing most necessary for this lamentable time, wherein we see so many epicures, so many Libertines, so many Atheystes and people abandoned to all filthiness and dissolution: of which so principal a matter you touch not one word in all your confession, but rather with your unbridled order of proceeding, show to the people great example of immortification. By the which, those that have judgement in spiritual things, may see that your doctrine and Scripture is not a doctrine taught by the Spirit of GOD, and received in his school: but rather certain texts and propositions gathered out of the papers and Books of others, who (peradventure) have proved better than we, that which they have taught and left in writing. 76 The last part of my request to M. Yllyricus was, to exhort you to enterteyn a charitable and loving unity, to the end all the church might be edified, as well by the one as the other, which he hath done quite contrary in your confession, as witnesseth the words of the xvij article in this sort: Quòd adversariorum coena impiè celebretur. Si quis hactenus dubitavit, utra sententia sit verior in sacramentaria controversia, ille sanè vel ex solis ipsorum agendis ac formulis sacrae communionis, & ipsa praxi coenae statuere haud difficulter poterit. Tantis enim corruptelis, sacrilegijs, in tam sacrosanctis mysterijs grassantur, ut citra horrorem ac tremorem eas prophanationes pia mens cognoscere non possit. Eas igitur vastationes ac violationes tanti mysterij hic breviter exponemus, ut sibi pusilli Christi cavere à tantis piaculis & ira Dei possint. Multis ergo modis eorum liturgia impiè peragitur. That is to say: If any by the things aforesaid be yet in doubt, not knowing which is the truest opinion in the matter of the sacraments, he may easily be certified of a truth, in beholding their actions and ceremonies A sharp point of M. Yllyricus in his confession. in the celebration of the communion: for there be so many corruptions and sacrileges in so holy mysteries, that a Christian mind can not behold such profanations without horror and fear. We will then declare briefly in this Epistle, the destructions and violations that are committed in so great a mystery, to the end the little ones of christ may stand upon their guard against such execrable crimes, but specially against their of God. Their ceremony of the Supper The preachers of the confession of Auspurge accuse the other ministers. (that is to say, of the sacramentaries as you call them) is celebrated with impiety in many sorts. First you say, that we make no benediction upon the bread. Secondly, in that, that when we give the bread, we exhort those that receive it to have remembrance of jesus christ broken, offered, and sacrificed for our reconciliation to the heavenly father, and satisfaction of our sins with the divine justice. Thirdly, because that in this, we seek to be followers of jesus Christ, who celebrating the Supper, said to his disciples: Take and eat. etc. Fourthly, you accuse us in that we forget in the Supper the words of consecration. Fifthly, for that we pronounce not the words of consecration, to the end the bread may perceive our voice, with understanding of the word of God, conversion into the body of christ. sixthly, you accuse us because we persuade the assistants, not to settle their eyes upon the consideration of the visible & exterior elements, but rather raise our minds and consideration to jesus Christ, the true heavenly bread for the nurture of our souls, who being already immortal, is glorified upon the right hand of the Father. The seventh impiety which you say we commit, is, That we tell the assistants that they take the bread and Wine in remembrance of jesus christ. In the eight, you say we fail, in that we use the words of christ, saying: Take and eat, and have remembrance of jesus christ employed for you, wherein according to your scoffs of custom and poetical sleights, you make us like to the Beguiars and Beguines, when they feed in their repasts. The Lord pardon you such orders of teaching to your neighbours, and reveal unto you the modest gravity which he demands in those that profess themselves pastors of the sheep, and pronouncers of the gospel. Ninthly, you blame us in that we do not counterfeit jesus Christ as the priests of the Papists do, as observing not point by point, and word by word, the ceremonies that he made, and speak not in the same order the words which he pronounced. Your tenth and last accusation is, in that (as you say) we rob deceitfully the supper of the words of consecration, by mean whereof the body of Christ ought to come thither, and yet we say to the assistants that they receive the body of Christ. 77 Behold (dear brethren) one part of the accusations wherewith you have charged us touching the matter of the Supper, whereunto I will not answer, as being things so vain & of so small importance, that there is none participating with either piety or godliness, which account not the time lost, or at least evil employed in the debate of such things, for as the Lord hath made us once to understand (by his grace) what it is to receive Christ, and that we have felt the fruits of his presence, so all your accusations and Arguments of persuasions to the contrary, are but superfluous. And therefore in place to make you answer, and fall into the fault which I see in many, who do nothing in all the time of their life, but dispute and debate, I will pray to that good God to give us all a grace of participation with his light, which chaseth away all darkness of error & ignorance. 78 I pray you what fruit can proceed in writing a new book of the questions and differences, that these xxx years have been so sharply argued, and yet without profit. Would it be any other thing than in causing to be reprinted sundry repetitions, to fill the fairs of Frankefort, and set the bookeprinters on work? A vanity most great, and yet followed of many men of knowledge, who, desirous by these means too borrow themselves an estimation, wish that the world knew that they have such a facility to compose books, that in one evening after supper, they can write as many quires, as may suffice a speedy Printer too imprint in a week. Considering (alas) not at all, that the devotion of a christian consists not in words, nor in the multitude of papers & books, but in the true fear of God, accompanied with lively faith and careful mortification, with study, by all our possible means to preserve the league of charity one to an other, giving the world to know, by our life and example, that our confession is the better. 79 I could have wished (dear brethren) that where in your confession, you have disgorged so many injuries at your pleasure, against such as desire your wealth and honour, at the least that you had given a show of a christian modesty. But it seemeth that in this uncharitable show, you had a desire to declare an evident witness of the hate and evil will you bear against your neighbours, and that without any just occasion in them: calling them adversaries and enemies, profanors of the Supper of the Lord, and darkening with corruption the words of S. Paul. You call them sacramentors, people that know not what meaneth the ascension of christ, what is his right hand, nor what is glorification of the humanity of the Lord, with other like things. 80 Let us leave, let us leave (good brethren) such manner of disputation, and let us forget to maintain our own interpretation: yea let us search the edification of the church of christ, and not our own glory. Let us study to lead men by our preachings to jesus Christ our Sovereign Doctor, and not to follow neither the confession of Auspurge, the Catechism of Martin, nor the interpretations of john nor Peter. Let us make it known to all the princes and potentates of Germany, that all those questions be banished, & we in desire to live in reconciliation and friendship: And let not the weak have occasion to say, that we serve most as matches & bellows, to kindle the hearts of such personages, to make them show themselves enemies of those who confess one self Gospel of christ with them. 81 Truly the doctors, pastors and ministers of the Gospel, aught to be such now, as by word and writing, to become suitors to the Princes Protestants, to take into their protection, and under their wings, the churches which the Lord hath stirred up in these low Countries, and that they may become humble intercessoures to the king of Spain, our sovereign Magistrate, for pity over his poor and most loyal subjects, who without any offence unto the majesty of their Prince, be persecuted, murdered, afflicted as seditious and rebels, and handled with more cruelty than may be believed but of such as have seen it. 82 In the mean while, we triumph in the chair, with bestowing here and there, captious invectives, calling some calvinists, some Sacramentors, some seditious and rebels, breakers of Images with other like. We send our confessions stuffed with Injurious matters, debates, and quarrels, to the Princes of Alm●yn, to the end they may see what valiant champions we are on this side. And how (at the least) the Confession of Auspurge triumpheth in the town of Antwerp by our means. In the which mean while, the glory of jesus Christ is buried, or altogether forgotten, and we have so hardened our hearts, that the afflictions of our brethren and neighbours do not touch us at all, but we hear them reckoned, and reckon them ourselves with scoffs and mockery, thinking to escape better cheap, because we are covered with the confession of Auspurge. 83 No no (brethren) it can not be so, for God knoweth how and where to find us, though it be in the bottom of the sea: he hath his arms so long, that he is able to draw us from the lap of the greatest Monarches of the earth. And therefore let us not put our trust in the strength of the flesh, but rather let us march with all fear afore GOD, and search only his glory. And in place to make factions and separations of the church, let us go with one courage and heart to batter the kingdom of Satan, with the superstitions and idolatries brought into our christian religion by him and his supposts. Let us make war against vices, and not against men, which be the creatures We ought so to preach and write against the abuse of the papists with a christian modesty. of God (be they Papists or other) discovering so the abuses, as neither the abusers nor they that be abused think, that we cry out against them rather by injurious malice, than for a zeal we have to draw them to one estate. 84 Of what purpose is it to us to fill our books and writings with injuries against the Pope, Cardinals, Bishops, Priests, and monks, and to study for exquisite words and infamous epithets to breath upon them in the pulpit? Are we so forgetful that we remember not what we have been ourselves? Let us bear in mind, that there have not passed many years since we were in the same pit and quagmier plunged up to the chin, yea even to the top of our heads, from whence, if the Lord of his goodness have drawn us, displaying the tresors of his mercy upon us, followeth it therefore that we should either exclaim or cry out against those as unhappily remain yet in the place, from whence we are come? Were it not better to offer than our hand to help to pull them out of the pit, and to exhort them gently to acknowledge the miserable estate wherein they are? for it is impossible ever to gain their hearts by the way we take, because man will be in liberty touching his belief and religion: and the more he shall be resisted, the more eager will he be found in the pursuit of that that is def●ded unto him: employing his body and goods, with life and all (if need be) to preserve his liberty in these points, and lastly will esteem those, as his sworn enemies, who by any other means (than gentleness) will seek to spoil him of this liberty, 85 Too this (brethren) you may answer me, that the tyranny of the papists is so abominable that there is no heart possessed with any Religion, whose patience may endure so intolerable a yoke The tyranny of the Papists upon the spirituality and temporalty. into the church of God, seeing they are not contented to bury the benefits of jesus christ, to rob and usurp his dignity, to make themselves merchants of his blood and redemption, to beguile and seduce the poor people and their consciences sending souls to hell, in place to draw them out of purgatory, and lastly as a full of their tyranny have subdued and put under their feet the Monarches, Emperors, Kings, Princes, and Magistrates of the earth, forcing them to an humility upon their feet: they have usurped signiories and principalities by violence and effusion of man's blood, to the end to make themselves Princes and great Lords and their children, nephews, and allies, having attired themselves gorgeously with stolen feathers like to Esop's crow: and where afore they were so simple, that they had scarcely wherewith to fill their bellies, now some of them are become Princes, some Dukes, Earls, marquesses: others triumph at their pleasure, devouring the goods of strangers: all which is tolerable with them, because that the Pope their father hath put them in possession of such wealth injustly usurped. And if any one (kindled with the grace of our Lord) be privy to such abuses, and goeth about too discover them too the people, incontinent the Popes, their Parents and Allies, with open mouth do call such Preachers Heretics, Apostates, banished Strangers and people unworthy of relief in a Common state, and will enter forthwith into devise and travail, and that with all diligence to commit them either to the fire and fagotts, or otherwise to extirp them quite from the earth: because they fear that the preachers of truth, discovering their pot of roses (as the proverb saith) and that the world understanding their tyrannies, every one will withdraw and take away his feather rightly belonging to him: and so in the end, the Crow will eftsoons become a crow, and the simple and poor man return to his first estate. 86 Hereunto I answer and say, (good brethren) that you have great reason, and I would in GOD the stones had mouths to manifest such abuses. But yet there is necessary to our side a sober observation of modesty in the words we use to speak: for my part, I doubt not at all, that the diligence of the Popes, Cardinals, The cause why the Papists and their allies make war against the Gospel. with their parents and Allies, is not rather to maintain their usurped estates, than the glory and zeal of God: for if they had any religion, they would show it in their life and conversation. But (alas) all the world seeth that the greatest zealors and defenders of the Papists, show almost no fear of god: & the Popes themselves, deride with open throat our Saviour christ, according to the example of one that died not long since, who having left behind him many lordships to his children and nephews, usurped by tyranny, said (in sort of railing or mad scoffing) that this fable of jesus christ, had greatly profited many houses, who of shifting roisters and disordered people were become possessors of large revenues. Mark this blasphemy, consider what religion this holy S. Peter and vicar of Christ had in his heart, who notwithstanding used his times and occasions so conveniently, as he forgot nothing that concerned his profit. But my hope is in God, that he will destroy that Babylon, and the tyrant Nembroth, that defendeth her, his parents and Allies, who to preserve their usurpations, raise war against the children of GOD, and murder them. 87 Expecting (dear brethren) this horrible judgement and most assured punishment that will fall upon them, let us use patience in the wrong they offer us: If they call us heretics, because we will not follow the faith of their Popes, but embrace that which christ hath taught us. Let us esteem ourselves happy, if they call us apostates, because we be come forth, or rather the Lord hath wonderfully delivered us from the Idolatries and superstitions of the Papists. Let us account ourselves nevertheless happy: for my part, I protest afore the Lord, that it is to me a title and surname of glory and dignity, to be called Apostate of the Pope and the antichrist of Rome. If they call us banished from our country, let us rather rejoice than discomfort, knowing that God hath not banished us from his grace, neither is it Christ that hath thrown us out of his spiritual kingdom: but it is the inquisitors, who would either have banished or burned us per effigiem, in performing their rage upon the straw and papers, because they could not execute it upon the flesh and bones of the members of jesus Christ, Let us give thanks to God in that such banishments and persecutions proceed not to us as being guilty either of theft, murder or treason to our Prince and Magistrate, nor attainted of any other offence worthy of punishment, but because we search the health of our souls in the simple and pure word of God. 88 If they call us strangers, let us The children of God are never out of their own country. remember that the heavenly Father, which hath avowed us for his children, is lord of heaven and of earth. And into what part so ever we shall go, we be in the country of our father, we be his proper inheritance, as the Prophet sayeth in the Psalm. 37. That the righteous shall dwell in the earth, and be lawful possessors of the same. Let us comfort ourselves in this, that neither our running out of the country, nor our absence from the land of our birth, hath been moved by any usurpation of the possessions or goods of other: but only to give place to persecutions. Such fleeing away is not shameful, but rather honourable, seeing we are companions of our head and redeemer jesus Christ, who from his childhood was a stranger in the countries of the Egyptians, showing the persecutions of Herode. 89 If our persecutors do curse us, let us bliss them, if they search or seek our death, let us pray for their life: And when there shall come question to discover their abuses, tyrannies and extortions, let us use it with sobriety, modesty, and gravity, that it may appear even to themselves, that we are not led by any malice against their persons, but of a spiritual zeal to the glory of God, the advancement of the kingdom of christ, chief of the church, and to the health of the souls of the poor and simple people, beguiled and seduced even until now, by the preachers of dreams and fables, who under the colour of jesus christ, have martyred his church: and being in deed very ravening Wolves, do name themselves pastors and shepherds of the troop of God. lastly, let us endeavour to live in peace one with an other, whether they be of the Romish religion, or reformed church, praying always to the Lord that he willighten us in our ignorances, which we ought to show to every one with all modesty and gentleness, according too the example of our master and Redeemer jesus, who hath not disdained to receive gently, and teach mildly his very john. 3. enemies persecuting him daily, and making conjurations to take from him Luke. 7. his life. Let us remember that being even upon the cross, pinched with the extreme pangs of death, not minding his own pains, he had remembrance of his enemies, with prayer to his heavenly Father to pardon their offences: let us imitate the Lord our creator, whose mercy and goodness are so plentiful, that he maketh his sun shine both upon the good and the evil. Let us not use regard, that this man hath such an ignorance, nor that man will receive any article of our confession. Let us love all, help all, embrace all, and support the ignorances and infirmities of al. For better were it that we failed in this point (if it be a fault at all) than to make us judges of the conscience of an other, and give out sentence of condemnation against those that agree not with us. 90 For end (dear brethren) I beseech you take in good part this my epistle or letter, moving no otherwise than of an affectioned heart towards you, whereof the Lord is my witness, and I assure it in mine own conscience: and let it not (I pray you) be an occasion to you to write books nor Pamphlets, seeing I have no meaning too enter into arms or war with the pen, neither doth the time serve for it, but rather of need to us all to apply ourselves to better things: and let us labour to increase our knowledge in that which we want to be doctors of the gospel: for the acknowledging of our ignorance ought rather to incense us to a will to learn, than to make ourselves inquisitors and censors of the Faith of others, with employing the time to fill books and papers, with questions altogether impertinent to edification. 91 I humbly beseech the sovereign majesty of our good God & heavenly father, that it will please him too furnish your judgements and understandings with the knowledge of his holy word, to the end that by the mean of your preachings, your audience may learn a true faith, an assured hope in jesus christ, and a careful mortification of the old Adam, and that the same Lord, so renew your hearts & inflame your wills in the affection of charity towards your neibors, that from hence forth, we, being joined with you, and you with us, may live in peace, and tranquillity of body and spirit in the assembly of our Lord jesus sovereign pastor of our souls, who, having bought us by the inestimable price of his obedience, and blood most precious, it may also please him too guard us against all dissensions, & make us live in the unity of himself, until, that being spoiled of this corruption, we may perfectly rejoice in the conjunction of him and the eternal glory promised us by his mean, of the which in his own person, the rather to make us inheritors thereof, he hath already taken possession, sitting on the right hand of God with all power in Heaven and earth. To whom be all glory and empire for ever. Amen. In the town of Antwerp. ij. of Ianua. 1567. Your affectioned brother in jesus Christ, and humble companion in the work of GOD, Anthony de Corro, called Belle Rive. To the Church of Antwerp. THis only (dear brethren) was intended by this Epistle or Sermon, to impart it by conference with the preachers of the church, naming themselves of the confession of Auspurge, without meaning to communicate it by publication, albeit because divers written copies are comen into the hands of sundry and several persons, I thought it to better purpose to spread abroad and deliver it in print, than to suffer it to be argued in secret, least the same might move cause of sinister judgement against the simple and sincere integrity of my meaning, wherein as the labour was peculiar in myself, without the interview or counsel of any, so, if it include any matter to edify or confirm your consciences, it may please you to be thankful to the Lord as author of all goodness. And for the errors, I beseech you let them be laid wholly upon me, as upon a man, who living yet in the peregrination to our heavenly country, where (we shall have perfect knowledge) may err and fail in many things. For we know that we are 2. Cor. 5. travailers and iorneymen in this body, we are absent from the Lord, and walk by Faith, and not by view. For end, I wipe my hands afore God and you all of any intent either to redarguate or confute the articles presented by those that call themselves of the Confession of Auspurge, but rather to let them see upon what small causes they have form great quarrels, maintaining dissension for a thing of small importance, and forbear too deal in matters more necessary. seeing also (good brethren (that upon the impression there remained certain leaves void and unfurnished of matter, I thought it not out of purpose to fill them with certain places of Holy Scripture, persuading the faithful to acts of Charity, with brotherly unity one to an other, yea not to forbear to love our proper enemies, and such as pursue us with persecution: a virtue at this day, most importaunt and necessary, the rather for that Satan employeth a wonderful diligence to sow seeds of dissension and quarrel, with special endeavour and strange means too corrupt the league of charity left unto us by christ of such commendation: and all this under a pretence of diversity in religion, wherein as we ought to stand upon our guard against the subtleties and policies of the Devil, so assuredly, God hath not left us either licence or liberty once to think, that it is lawful for us to hate any man, in respect to maintain our religion, seeing we are expressly enjoined by the words of the same, to love such as despise us, and pray for those that persecute our bodies and doings. But alas, we are slipped into a time so miserable, and infected with such corruption and blindness, that in the maintaining of the integrity of our faith, we become prejudicial to the league of charity, with a negligent care of the virtue of the same. For my part I allow justly such diligence as is used in the purgation of abuses and errors, to the end our holy faith and Religion may the rather be purified, and remain without spot: albeit I wish a precise observation of Christian charity, lest in making war against the Heretics of our faith, we become not heretics against charity. For which cause and to the end that every one be privy to the bond and obligation which God in this purpose, demands at our hands, I have here cooled out of the divine word certain special Texts importing our charitable duties and office unto our neighbour, desiring you (dear brethren) to construe in the best my intent, tending simply and altogether to refute those Fables, dreams, and errors, which I see sundry with no small diligence, labour to support and maintain in the church of Christ wishing they participated rather with a spirit of humility and mildness in the correction of the opinions of others, than to strive to become inquisitors of other men's faith, and much less to enter into sentence of judgement against such as refuse their interpretations, until they be assured by the spirit of God, that such opinions are directly against the heavenly word, and that we have witness in our conscience, that God calleth us to do it, for than he himself will clothe us with the affection of his apostle, who to gain and reduce his brethren would not stick almost to abandon his proper health: even so when we feel such a zeal move Rom. 9 in us, even then also shall we prove in ourselves, that God will bliss our enterprises. Let us then embrace peace, and entertain mutual accord, seeing that as there is nothing that levieth a more sharp war within us, than our own discords, disdains and partialities, so of the contrary, if we march under the ensign of charity, supporting one an other in our infirmities, it shall be most hard either to break our array, or put us to flight: For as Solomon Eccl. 4. saith: The accord of three strings is very hard to break. My little children, I am yet for a little time with you, you shall search me, but as I said john. 13. to the jews, that whether I go, they could not come, I say also the same unto you now, giving you this new commandment, that you love one an other (as I say) I have loved you, to the end also that you love one an other. By this all men shall know, that you are my disciples, if you love one an other. That is the principal mark of our christianity, all others that we may invent, may be followed of the hypocrites, but this is inimitable, because it is peculiar only to the regenerate, and those that be renewed by the spirit of God. be you desirous of the most excellent Cor. 12. & 13. gifts, and I will show you a way yet more excellent. If I speak the languages of men and Angels, and have not Charity, I am as the metal that sounds, or Cymbal that tynkes. And if I have the gift of prophecy, and know all secrets, and every science, and if I had such faith as I might transport the mountains, and have not charity, I am nothing: if I distribute all my goods to the relief of the poor, and deliver my body to be burned, and have not charity, it profiteth me nothing: Charity is not easily incensed to anger, but she is mild. Charity is not envious, Charity is not insolent, she swelleth not with anger, she doth not use herself dishonestly, she searcheth not her profit, she is not despiteful, she thinks no evil: She taketh no pleasure in injustice, but rejoiceth in the truth: she endureth all, believeth all, hopeth for all, and suffereth all: Charity never falleth. And a little after he sayeth: These three things remain, Faith, Hope, and Charity: whereof the greatest is Charity. Those be the effects of Christian Charity, which is neither vain opinion nor courtesy in outward show, but rather a virtue bringing forth wonderful fruits. Touching brotherly Charity, there is 1. Tessa. 4. no great need I writ to you thereof, seeing you are taught of GOD to love one an other, for even so you do towards all your brethren which be in Macedon. Brethren, we exhort you to surmount more and more with diligence to live peaceably: If the unction of the Spirit of God have not yet taught you to love your neighbours, let us fear that our doctrine is not rather learned of men, than in the school of God. He that sayeth he is in the light, and hateth his brother, is in darkness to this hour: 1. john. 2. &. 3. who loveth his brother, remaineth in the light, and falls not: but he that hateth his brother walketh in darkness, and knoweth not whether he goeth, for the darkness hath blinded his eyes. By this are manifested the children of God, and the children of the devil. Who so ever doth not justice, and loveth not his brother is not of God: for this is it you have heard preached from the beginning, that we love one an other, not as Cain, which was called wicked, and killed his brother: and for what cause did he kill him? for that his works were wicked, and his brothers were just. Brethren marvel not if your brother hate you: in that we love our brethren, we know we are transferred from death to life: who loveth not his brother dwelleth in death: who hateth his brother is a murderer. And you know that no murderer hath eternal life remaining with in him: by this we know his charity, that he hath given his life for us, we ought also to hazard our lives for our brethren. And this is a most certain and ample explication of the mark of our christianity which may serve as a touch stone to assure us of our adoption. Hate maketh quarrels, but charity covereth Proverb 10. Vers. 12. all grudges. This witness doth teach us that the root of dissensions & debates, is the default of christian charity, which doth not only cover outward sins, but also the ignorances of the understanding. The furious man moveth contention, but Ibidem. 15. Verse. 17. & 18. the patient man appaiseth quarrel: this is a looking glass wherein we may behold the troublesome minds of our time, who upon small causes will stir up strange quarrels and debates. Welbéeloved, let us love one an other, 1. john. for charity is of God, and who loveth, is borne of God, and knoweth God, and he that loveth not, knoweth not God, for God is charity. In this is manifested the charity of God towards us, that he hath sent his only son into the world, to the end we may live by him. In this is charity, not that we have loved God, but because he hath loved us, and sent his son to be the appointment for our sins: Well-beloved, if God have so loved us, we ought also to love one an other. Never any man hath seen God. If we love one an other, God dwelleth in us, and his charity is accomplished in us: by this we know that we dwell in him, & he in us, that he hath given us of his holy spirit. And a little after: If any say that he loveth God, and hateth his brother, he is a liar: for if he love not his brother whom he seeth, how can he love God whom he seeth not? And we have this commandment of him, that he that loveth God, loveth also his brother. This text hath no need of interpretation, but rather of proof and examination, wherein let every man sound and prove his heart, whether these words be with him or against him. Thou shalt not see the Ox or sheep of Deut. 22. thy brother strayed out of the way, & hide thee from them, but thou shalt bring them again to thy brother. And if thy brother be not thy neighbour, and thou know him not, then shalt thou lead them within thy house, and suffer them to remain with thee until thy brother demand them, and then thou shalt restore them to him: thou shalt do in like manner to his Ass, to his garments, and all the lost things of thy brother, which he hath lost and thou found, neither must thou hide them: thou shalt not see the Ass or Ox of thy brother fallen in the way, and hide thee from them, but thou shalt help to lift them up with him. If the Lord command that our charity be showed in the lifting up of beasts, let us consider with stronger reason, that his majesty would that we have care of the souls of our brethren & neighbours: whom if we see strayed from the way of truth, let us labour to reduce them: if they be fallen into the pit of error, let us offer them our hands rather than to pronounce sentence of condemnation, and pursue them even unto death. Texts of the divine word, exhorting us to love our enemies, and pray for such as persecute us. Thou shalt not walk as a detractor amongst Levi. 19 the people, thou shalt not dress thyself against the blood of thy neighbour, for I am the Lord: Thou shalt not hate thy brother in thy heart, correct thy neighbour, and suffer no sin upon him: Thou shalt not revenge nor keep malice against the children of thy people: but thou shalt love thy neighbour as thyself: for jam the Lord. You have heard that it hath been said, thou Math. 5. shalt love thy neighbour, and hate thy enemy. But I say unto you: Love your enemies, bliss those which curse you, do good to such as hate you, and pray for those that run upon you to persecute you, to the end you be the children of your father that is in heaven: for he maketh his Sun shine upon the good and evil, and sends rain upon the just and injust: For if ye love those that love you, what reward have you therefore? The Pagans do not they the like also? And if you embrace only your brethren, what do you more? Do not the pagans also the like? Be you perfect as your father is perfect that is in heaven. Do not render to any evil for evil: procure Rom. 12. honest things afore all men: And if it may be at least as much as is in you, have peace with all men. Do not revenge (well-beloved) but give place to anger, for it is written: To me belongeth vengeance, saith the Lord, and I will give it: if then thy enemy be hungry, give him too eat, if he have thirst, give him to drink: for in this doing thou shalt assemble coals of fire upon his head. Be not overcome with evil, but surmount the evil by the good. Own nothing to any man, if not that you Rom. 13. love one an other: for who loveth an other hath accomplished the law, which saith: Thou shalt not commit adultery, thou shalt not kill, thou shalt bear no false witness, thou shalt not covet etc. And if there be any other commandment, it is in effect comprehended in this word, Thou shalt love thy neighbour as thyself. Truly if we had this stone of foundation of brotherly charity in the buildings of our life, traffics and contracts with our neighbours, all the parts of this spiritual house which God hath given us incharge, should be well ordered and couched. After the Lord had washed their feet, john. 13. and taken again his garment, and that he was set again at the table, he said unto them: Know you what I have done unto you? you call me Lord and master, and you say well, for so I am: if then I that am Lord and master have washed your feet: you ought also to wash one an others feet. For I have given you example, that even as I have done, you may also do. Why have not we remembrance of this holy ceremony when we celebrate the Supper of christ, seeing that he himself hath prepared the hearts of his disciples with this admonition afore he showed or did institute the sacrament of their conjunction with him, giving them to understand that he is not worthy to receive jesus christ, which doth not apply his heart too wash the feet of his brethren? I speak truth in christ, I lie not, my conscience bearing me witness by the holy Rom. 9 spirit, that I have great sorrow and continual torment in my heart: for I did desire to be separated with Christ for my brethren, which be my parents according to the flesh. When we shall feel our hearts so well touched with the spirit of god, as S. Paul was, let us set upon hardly to correct the errors and opinions of others, and so long as we are fleshly, and guided rather by stomach than spiritual zeal, let us employ our time to pray to God for the ignorant. Let us be then (as chosen vessels of God, Coloss. ●. holy and well-beloved) clad in the entrails of mercy, humility, gentleness, and of a mind of patience, supporting one an other, and pardoning one an other if we have quarrel: as jesus Christ hath pardoned you, even so forgive you others: and besides all this, be attired with charity, the very bond of perfection. And let the peace of God govern in your hearts, whereunto you are all called in one body, and be gracious. The word of God dwell fruitfully in you in all wisdom, teaching and warning one an other, in Psalms, songs, and spiritual praises with grace, singing with your heart to the Lord, whereby we shall see how far from these rules of charity be they, that in place to edify the Church of christ, do rather procure her confusion with their Debates and questions. FINIS.