Two very Godly and comfortable Letters, written over into England. THE ONE TO A GODly and zealous Lady: wherein the Annabaptists error is confuted: and the sin against the Holy Ghost plainly declared. ¶ THE OTHER AN answer to a Godly Merchant's Letter: written for his comfort, being grieved with the heavy burden of sin: wherein is declared the true confession of sin. Written by T. C. AT LONDON Printed by Edward Allde for Edward White. 1589. A comfortable Letter written to a Godly and zealous Lady: Wherein the Annabaptists error is briefly confuted, and the sin against the holy Ghost, plainly declared. MADAM, where as it pleased your good Lady ship to require me to writ unto you my mind, concerning the true sense and meaning of this place of S. Paul, in his Epistle to the Hebrews: Heb. 6. 4, It cannot be that they which were once lightened & have tasted of the heavenly gift, and were become partakers of the holy Ghost, and have tasted of the good word of God, & of the power of the World to come: if they fall away (and as concerning themselves, crucify the son of God a fresh, and make a mock of him,) that they should be renewed again by repentance. Madame, many in time The error of the novatians, and now of the Anabaptists. past, and at this present day mistaking this text, and not truly understanding it, both have been and are encumbered with the Novacians error: which is, That after man by Baptism and the holy Ghost is regenerated, and hath tasted of the grace of God, and hath embraced Christ and his holy word, if he fall to sin again, he is without remedy of Salvation. Undoubtedly this is a very damnable error, enough to bring all them that are infected therewith to desperation. But albeit they ground this their error upon this afore alleged text of S. Paul, and certain other texts: yet they miss the Mark, because they take this Scripture too straitly, not referrng it to many other places of scripture, which plainly show: That when soever and how often so ever a Sinner repenteth him truly of his sins, and committeth himself with a sure faith unto the mercy of God thorough Christ: God receiveth him again to grace and salvation. Doubtless No prophecy in the scripture hath any private 2. Pet. 1. 20. interpretation, but must needs be expounded according to the general articles of the Christian faith and agreeable to other texts of holy scripture, and so must this text be also. Now truth it is, that there is almost innumerable texts in holy scripture, that most plainly do declare: that when so ever a true repentant sinner by unfeigned faith returneth unto God, and asketh mercy for Christ's sake, he shall undoubtly have it. And albeit the holy scriptu●● is full of such places, yet here by God's grace, I will show and rehearse to you some of them, to give you occasion to mark them, and such like places as you shall find almost in every leaf of the Bible. Pro. 24. 16. A just man falleth seven times, and riseth up again. Mark the scripture saith: he riseth up again. The wickedness of the Ezech. 33. wicked shall not hurt him, whensoever he converteth. Note what it saith: when soever he converteth. Let the ungodly man forsake Esay. 55. his own way, and the unrighteous his own imaginations and turn again unto the Lord, so shall he be merciful unto him. Thou disobedient Israel jere. 3. turn again (saith the Lord) and I will not let my wrath fall upon you. Thus saith the Lord: do jere. 8. men fall so, that they rise not up again? or if Israel do repent, will not God turn again to them? Turn you unto me (saith Zach. 1. the Lord God of hosts,) and I will turn me unto you. Remember from whence Apoc. 2. thou art fallen, and do the first works. Mark in the Gospel of Luke. 15. Luke, the example of the unthrifty Son. Also Christ said unto Peter, Peter I have prayed Luke. 22. for thee, that thy faith fail not: and when thou art converted, strengthen thy Brethren. Mark, he saith: When thou art converted, etc. Lo, if you weigh these places of scripture afore alleged, and almost innumerable more of the same sort, you shall perceive evidently, that though A Christian have sinned never so oft (as who doth not daily offend God) yet when soever he returneth unto God by true repentance (which consisteth of inward contrition & a sure faith in Christ jesu) he is assured by the word of God to recover and receive again the grace, favour▪ and mercy of God, which thorough his disobedience he had worthily lost and immediately to enjoy full, absolute, and perfect remission and forgiveness of all his sins, thorough jesus Christ, in whom he reposeth all his faith, trust and confidence of salvation. The Gospel assureth him no less saying: So God loved the world joh. 3. that he gave his only begotten son, that who so ever believeth in him should not perish, but have everlasting life. More over, if you mark well the examples of godly men, which are registered in holy scripture, you shall plainly perceive, that albeit they were highly in God's favour, yet for all that many of them had great falls and committed very heinous offences, but they did rise up again returning to God's mercy by true repentance & faith, and so recovered again their former grace, which they thorough their own folly had lost. Aaron was so much Aaron. favoured of God, that by God's calling he was made the high bishop and curate over his People. And yet at the light request of the Israelites, he let them make and worship the Golden Calf, contrary to his Conscience: by reason whereof both he and they committed that most detest able sin of idolatry, and yet he by true repentance and faith, returning to grace was saved. David God's dear darling, David. after that he had the knowledge of God, and had much tasted of his grace, being endued abundantly with the holy Ghost, and gracious gifts from above, fell both into the sin of adultery and murder. And yet by true and unfeigned repentance, returning to God's mercy, was accepted and received again into God's favour. Manasses also contrary Manasses unto his Conscience, fell willingly to idolatry, but yet he rose again by true repentance and faith, and recovered again the grace of god. So likewise that wicked The sinful Corinthian 1. Cor. 5. man of the City of Corinthus, whom S. Paul straitly charged the Corinthians to excommunicate and erclude out of the holy congregation of Christian men, and that they should neither eat nor drink with him, because of his open and abominable crime of incest and outrageous whoredom: and yet when he declared himself to be truly repentant for his great and infamous sin: Saint Paul admonished 2. Cor. 2. them with all gentleness and Christian Charity to receive him again into the Congregation as a Christian Brother, and so to esteem him and take him. What shall I say of Peter Christ's Apostle? Peter. Had not he a sure knowledge of Christ, confessing him openly before all the Apostles, To be very Christ, the son the living God? Was not he even then endued with the holy Ghost and grace from above, unto whom jesus Christ said: Blessed art Math. 16. thou Simon, the son of jonas, for flesh and blood hath not opened that unto thee, but my Father which is in heaven. And yet after all this, he had such a fall, that contrary to his own conscience, willingly without any compulsion, threats, or imprisonment, he did most cowardly and shamefully forsake and deny Christ, not without blasphemy, swearing that he never knew him, cursing and committing himself to the Devil if ever he had to do with him. What would the Novatian and Annabaptiste say unto this? Was it not a fall? Can there be any greater sin than this? Was it not done of knowledge? Was it not done willingly? Was it not against his own conscience? Yes doubtless, it was no less but against his own conscience. But yet thanks be unto almighty God, it was not the sin of blasphemy against the holy ghost, neither the sin unto death, the which Saint john speaketh of, for he 1. joh. 5. continued not therein unto his end, but immediately he went forth of the Bishop's house and wept bitterly, very much lamenting his heinous offence, and by faith he returned again unto christ Mat. 26. knowing his mercy to be infinite and without measure: and so he was accepted unto grace again, & Christ appeared unto him (to his great comfort) after he rose again from death to life and afterwards sending down his holy Spirit, endued him with wonderful gifts of grace from above. And then Peter became a strong Champion, setting forth Christ to be the only saviour of the whole world Preaching and openly confessing him before all men, without any fear, either of the Scribes, Pharisees or. Magistrates. Now good Madam, lay this example of S. Peter to this text of S. Paul to the Hebrews: It can not be that they which were once lightened, etc. If they fall away etc. that they should be renewed again by repentance. If a man would apply the aforesaid example of S. Peter unto this text of S. Paul, he would think that Peter should utterly have been cast away from God's favour, mercy and grace. For first it can not be denied, but that he was once lightened, that is: endued with the true knowledge of Christ to be the only Messiah and saviour of the world. secondly, he had also tasted of the heavenly gift, which was a true faith in christ jesus, openly confessing the same before all the Apostles, being fully persuaded in his own conscience what Christ was. thirdly, that Peter was become partaker of the holy Ghost, and had tasted of the good word of God, it appeareth evidently by Christ's sentence, saying: Blessed art thou Simon, for flesh and blood (that is man) showed thee ●●ot that, but my father ●hich is in heaven. Which ●as by the inspiration of ●is holy spirit. Finally, Peter had a taste of the world to come. For he did see in the mountain the transfiguration of Christ, & so did james Mat. 17. the more, and john the Evangelist also. Where in the presence of them all Christ was transfigured and showed himself unto them in the form of a glorified body, So that his face did shine as the Sun and his clothes appeared as white as the light. There appeared also among them Moses and Elias. And even there the clear voice of God the father of heaven, was plainly heard among them out of the cloud, saying upon Christ. This is my dearly beloved son, in whom I delight, hear him. Lo, all this and much more Peter both heard and saw, being almost continually in Christ's company, eating and drinking with him, hearing daily his heavenly doctrine, preaching and teaching, seeing every where (as occasion served) his great and wonderful miracles. And yet for all this, what a great fall Peter had, it appeared plainly by his denial of Christ his loving master and Saviour, and by the circumstances thereof, which I touched before. But yet to make Peter's fall more horrible, Christ said unto him and unto all the other his Apostles, when he sent them ●●●rth to preach the Gospel of salvation. He that denieth Math. 10. me before men, I shall deny him also before my Father. Alas good Peter, what case stand●● thou in now● How doth this saying of Christ touch thee▪ remembering this saying of Christ, art thou not utterly at thy wit's end? Is it not most certain, and true, that thou hast too horribly fallen after that thou hadst tasted of all these gracious gifts, before rehearsed? Hast thou not contrary to thine own conscience most shamefully denied thy master & saviour Christ before men? Ah good soul what shall become of thee? How wilt thou answer for thyself? for it seemeth here plainly, that both S. Paul in the afore alleged place to the Hebrews and also Christ himself in the scripture afore rehearsed have given sentence of condemnation against thee. Wherefore, both the Novacian & the Annabaptist, grounding themselves upon these two places of holy scripture, will plainly pronounce thee to be a reprobate, and that thou art dispatched, and utterly cast away from all hope of salvation. But here let us not too lightly pass over, but earnestly weigh and deeply consider, what may be said in this matter on Peter's behalf. And first it may be rightly answered, that that place of S. Paul unto the Hebrews, maketh Heb. 6. nothing against S. Peter, neither yet against any Christian man, how grievously or how often soever he hath sinned, so that he hath not utterly forsaken Christ and fallen clean away from him. For S. Paul saith: It cannot be that they which were once lightened, etc. If they fall away they should be renewed by repentance. Mark here diligently that S. Paul saith: If they fall away. He saith not If they fall, But: if It is not all one thing to fall, and to fall away they fall away. For it is not all one thing to fall: and to fall away. For Peter did fall, but he did not fall away from Christ, but returned unto him again. An old proverb it is: A man runneth A Prouerb● very far, that never returneth again. All we christians do daily fall, for we daily break God's commandments, but yet we do not fall away from christ neither refuse we him to be our Saviour, but acknowledging our manifold sins and offences: we daily return unto him again by true repentance, faith and amendment of life, nothing doubting of his great & unmeasurable mercy towards us. They fall away from christ Who falleth away from Christ. the utterly forsake him & refuse him to be their saviour, & never returneth unto him again to obtain his mercy, but are become plain Apostates, utterly forsaking the christian faith making but a mock of Christ, persevering in their obstinate Apostasy & unbelief, even till their lives end: as did judas the 1. Tim. 1. 2. Tim. 4. traitor▪ julianus Apostata Simon Magus, Porphirius, Hymeneus and Alexander the Coppersmith. Secondarily▪ as touching the saying & threatening of Christ, saying: He that denieth me before men, I shall Math. 10. deny him before my father. It is to be considered that all the terrible threatenings that are in the holy scripture threatened against great sinners, are threatened conditionally, A good and general rule to be noted. that is to say: if the sinners do not truly repent and return unto God by Faith & amendment of life, this plague and punishment or that, shall light upon them. But if they at the Preaching, reading, or hearing of God's holy word, do repent & return unto God, by faith & godly life, than that Plague threatened shall not once touch them. Example by the Ninivites upon whom jonas God's Minister and preacher, jonas. 3. (or rather God by him) pronounced this terrible judgement, saying: There are yet Forty days, and then shall Ninivye be overthrown. But there, as the Scripture saith: the people of Ninivy believed God and earnestly repent them of their great sins, and so was the sentence of GOD retracted, and the City saved and not overthrown. So likewise this terrible sentence of Christ: He that denieth me before men, I shall deny him before my Father, must needs have this condition joined A condition. with it: If he doth not repent, neither return again: But Peter did both repent and return again unto Christ. For albeit his Faith was weak and faint, (as was the faith of all the Apostles) yet it was not utterly extinct. For Christ had said unto him before. Simon, I have prayed for Luke. 22. thee that thy faith fail not. And in any wise take heed, and note this well: Christ said not: He that denieth me, I shall deny him, though he repent and return. But remember well that Christ said: M 〈…〉. 9 I came not to call the righteous, but sinners to repentance. Peter therefore repent, and returned unto Christ again, and so was received unto grace and was saved. Wherefore good Madam, in this hard Texts of S. Paul unto the Hebrews, way well this condition: (if they full away) For they only fall away, which commit that most horrible crime, which is called in the holy Scripture, The sin unto death, blasphemy against the spirit, and sin against the holy ghost, which never shall be forgiven, neither in this world, neither in the world to come. Question. But here it might be demanded, what that sin against the holy Ghost is, and wherein it differeth from all other grievous sins. Answer. Whereunto I answer. That there is difference in sins, it may cléerlye be gathered of Christ's words, saying: I say unto you, Math. 12. All sin and blasphemy shall be forgiven unto men, but the blasphemy against the spirit shall not be forgiven unto men. Lo, here is the matter plainly opened by our Saviour Christ, what kind of sins shall be forgiven, and what never forgiven. blasphemy against the spirit shall never be forgiven: all other sin and blasphemy shall be forgiven. And Christ in saying: All sin shall be forgiven, compriseth both original sin, and also actual sin. Moreover Christ speaketh here of three sorts Three sorts of Sins. sin.. Blasphemy. blasphemy against the Spirit. of sins. The first he calleth Sin, the second Blasphemy, and the third blasphemy against the Spirit. Which the scripture also calleth, The sin unto death, and the sin against the holy ghost. These three kinds of sins, and the difference of every of them, I intent by Gods help severally to declare unto you so briefly as I can, and so for this time commit you unto God, and first, consider well what sin is. Sin is every wilful disobedience, Act or deed, sin.. that is done contrary unto the Law and Commandments of God, without murmur, grudge or evil speaking, either against the Law, commandments, or God himself, that is the maker and giver of the law. As is idolatry, superstition, perjury swearing unadvisedly, breaking of the Holy Day, dishonouring father and Mother, Murder, malice, hatred, envy, wrath, strife, treason, sedition, slander, Whoredom, theft and such like. All these and such other are called, and are indeed sin so long as the doers of them do neither murmur, repine, grudge nor speak evil against God or his holy Law: neither allow in their conscience the thing and evil that they do, but rather do utterly disallow, accuse and condemn in their own conscience those their own damnable acts, as evil and detestable. The second kind of Sin is blasphemy: mark it well, and consider how it differeth first from sin, and then from the sin against the holy ghost. Blasphemy. blasphemy is more heinous than is sin alone, for all blasphemy is sin, but all sin is not blasphemy. For truth it is, that blasphemy compriseth in itself both sin, and also a murmur, grudge, reviling, evil speaking, slander and reproach of God and Godliness, but it is alway coupled with ignorance and unbelief, and proceedeth not of such obstmate malice as continueth to the end of the life, as doth the sin against the holy Ghost. In this sin of Blasphemy S. Paul offended before his conversion unto the faith of Christ jesus. For thus he speaketh of himself. Before, I was a blasphemer, and a persecutor, and a Tyrant, but I obtained mercy, because I did it ignorantly in unbelief. Lo, here it is plain and evident, that this blasphemy, though it be a great offence, yet it is remissible and forgiveable, and is not excluded from Grace and mercy, because it proceedeth of Ignorance, and not ●f knowledge, nor of obstinate malice, that doth endure to the lives end. Neither is it the sin unto death: and therefore we may lawfully pray for such blasphemers. As S, john saith: If any man 1. john. 5. see his Brother sin a sin, that is not unto death, let him ask and he shall give him life. In this simple blasphemy (for so we may call it) many of the jews offended, taking Christ to be nothing less, than the Son of David or Messiah, because his parents were very poor, and himself supposed to be but a poor Carpenter's Son, which bore but a simple port in the world. Yea, and some of them that crucified Christ, were overwhelmed in this simple blasphemy. And therefore Christ prayed for them, saying: Father forgive Luke. 23. them, for they know not what they do. So Peter in his Sermon excused the crucifiers of Christ, saying. Now dear brethren I know that you have done it through ignorance. etc. Repent you therefore and return, Acts. 3. that your sins may be done away. So did S. Steven also pray for his persecutors, whom before he called stiff-necked, adversaries Acts, 7. of the holy ghost, Traitors and murderers of Christ. Doubtless he would not have prayed for than so ear nestly, unless their sins had been forgiveable. And therefore their sin and offence was no more but simple blasphemy. The third kind of Sin, is blasphemy against the Spirit. They commit blasphemy against the spirit, or sin against Blasphemy against the Spirit. the Holy Ghost, which willingly, upon knowledge, and advisedly contrary to their own conscience do deny, forsake, impugn, slander, revile, and persecute the plain, open, manifest, and known truth, stiffly, maliciously, and obduratly, persevering and continuing without unfeigned repentance in that their wilful blindness and obstinate malice so long as they live in this world. As did Pharo, Saul, Herod judas the traitor, julianus Apostata, Porphirius, Himeneus and Alexander the Coppersmith, with other. But mark this diligently that we can not (as far I can perceive) certainly judge of these Blasphemers against the spirit before the time of their departure out of this present life: because we cannot certainly knew, whether at the end of their life they can repent and by faith return and take hold of the mercy of God or not. We may conjecture, Coniecturare uncertain. but we cannot as I suppose) certainly define of them. Let us consider that the thief that hung on the right hand of Luke. 23. Christ, even at the last hour, repented him with a strong and Faithful prayer, committed himself wholly unto the mercy of Christ, and was saved. In consideration whereof, let us think it to be our bounden duty (as the Prophets, Christ and his Apostles did) to revoke and calback again open sinners and blasphemers to earnest repentance for their own sinfulness, and to have a sure trust in the mercy of God, and in the merit of Christ's passion and death, though they be even at the departure out of this present life. For it is never too late so long as life lasteth. Let us therefore with all ferventness call upon them and exhort them in any wise, with a good courage and a sure and undoubtful Faith: ask, call and cry for gods mercy, for his sweet son our saviour jesus Christ's sake: and undoubtedly they shall have it. For sith the beginning of the World hitherto was there never one that in faith asked mercy heartily, but he had it, thorough the gracious goodness of our aforesaid merciful Saviour jesus Christ, unto whom with the Father and the holy Ghost, be all Lawde and Praise, world without end. Amen. An answer unto a godly Merchant's letter, wherein is plainly opened the true way of confessing our sins. THE grace and peace of GOD, be given unto you, through jesus Christ, etc. Whereas in your last Letters, to me most Trusty and assured Friend, you instantly desired me to write unto you, what I have read and learned in holy Scripture, touching The Confession of Sins. truly Sir this your reasonable request, I would, if I were able right gladly satisfy. But as you know, I am far unable to pen this matter according to the worthiness thereof. Nevertheless, when I consider with myself, how much I am bounden to you, for your loving kindness daily showed to my poor kinsfolk and friends in England, I cannot but think it to be my bounden duty somewhat to gratify you again. And albeit that ignorance, rudeness of style, and lack of learning plucketh me back from the handling of this matter, yet the consideratione of your great discretion and gentleness pricketh me forward to attempt what I can do therein. Certes, I nothing doubt, but that you will gently accept my simple rudeness, good will, and endeavour in this behalf, no less then if the matter were gloriously garnished with Eloquence, and set forth with the most profitable persuasions of the freshest Philosopher or Rhetorician in both Universities in England, I trust you will credit and embrace the truth though it be never so basely and homely written or declared unto you. For the truth shall abide and flourish, when all profane painted persuasions, and fond pharisaic all fantasies shall vanish away, and be scattered abroad as dry dust before a whirl wind. Wherefore to keep you no longer from this matter, I shall by God's grace, so briefly as I can declare unto you, what I have learned & read in holy scripture, concerning this article, of confession of sins. And that is this that followeth. Of Confession of Sins. THE holy scripture, doth diversly in sundry places set forth & treat of the Confession of sins. In some places it maketh mention of a general and A general Confession solemn Confession openly made of all the People being assembled and gathered together, at the appointment, calling and exhortation of their high Magistrate, bishop, Curate, or public Minister of God's Word. The cause thereof was commonly some great plague, vengeance or punishment, wherewith God scourged them for their sinful, heinous, and abominable offences, committed and done by them and their forefathers, example thereof we have in the second book of Esdras, where it is thus written. In the four and twenty ●eem. 9 day of this month, came the Children of Israel together with fasting and sackclothes, and earth upon them, and separated the seed of Israel from all the strange Children, and stood and knowledged their sins and wickednesses of their fathers, & stood up in their place, and read in the book of the Law of the Lord their God, four times on the day, etc. And after a solemn rehearsal of the judgements, and great mercifulness of God declared in holy scripture: they conclude thus saying: Thou (O God) art righteous in all that thou haste brought upon us, for thou haste done right. As for us, we have been ungodly, and our Kings, Princes, priests and Fathers have not done after thy Law, nor regarded thy commandments & thine earnest exhortations, wherewith thou hast exhorted them, & have not served thee in thy Kingdom, & in thy great goods that thou gavest them etc. and are not converted from their wicked works. Behold, therefore are we in bondage this day. Yea, even in the land which thou gavest unto our Fathers to enjoy the Fruits and goods thereof, behold, there are we bondmen, etc. Lo, Here is a solemn open Confession. Would God that this example of public Confession of sins, were well practised through out all Christendom, namely at this day, seeing that the plagues of God do daily increase more and more upon us, our sinful lives & abominations justly deserving the same and much more. There are also three Three more sort of confeson of sins. more sorts of Confession of sins. declared in the holy Scriptures. The first is secret confession of sin only unto God. The second is an open confession before men. The third is a private and secret confession made unto man. Confession unto God only. As touching the first, it is an humble and lowly confession of sins, made unto God, even from the heart. As when a sinner examineth his life by the commandments of God, & so findeth his conscience burdened and encumbered with sin, and feeleth thereby what danger of damnation that he is in: this feeling of his sick conscience will greatly move him to seek a Physician. And when he perceiveth that there is no medicine will heal his disease but only the mercy of God, he will not cease to make all the suit that he can to obtain it. He will without any delay prostrate himself before God, and with an humble, lowly, and contrite heart & mind acknowledge himself grievously to have offended his Godly majesty, in thought, consent, delectation, word, and deed. He will never leave off his lamentable suit and faithful prayer and request of this his bountiful mercy, till he obtain it. The swelling rage of his putrefied conscience will never be assuaged, till the precious oil of God's mercy have suppled it, mitigated it, quieted it, and utterly cured and healed it. Of this manner of confession the holy Scripture doth many times treat, both by plain authority and examples. By authority. If we knowledge our sins Authority. 1. john. 1. (saith S. john) God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Examples there be many. Of which I will at this time content my self with two or three. King David feeling the David. intolerable burden of his sins, cried out saying. Have mercy upon me (O God) after thy great goodness, Psal, 51. and according unto thy great mercies, do away mine offences. Wash me again from my wickedness, and cleanse me from my sin. For I knowledge my faults, and my sin is ever before me. Against thee only against Psal. 24. thee have I sinned, for thy name's sake (O Lord) be merciful unto my sin, for it is great, The Publican also The Publican. Luke. 18. saith: Be merciful (O God) to me a sinner, This confession and knowledging of our sins unto God if with a contrite and sorrowful heart it be done in faith, God (which knoweth the secrets of every man's mind) will accept and allow, though the repentant sinner uttereth not one word with his mouth. Example of the sinful The sinful woman. Luke. 7. woman, that came unto Christ. She spoke nothing, but wept, and lowly fell down at Christ's feet, and washed them with the tears of her Eyes, and dried them with the hairs of her head, and anointed them with ointment. All which things were evident witnesses of her true and unfeigned repentance of her sins, and fruits of her sure faith, that she had in Christ's goodness. For whose comfort Christ said, thy sins are forgiven thee, thy Faith hath saved thee: go thy way in peace. This earnest confession of sins unto God should every Christian, daily practise and exercise unfeignedly. Of this aforesaid confession to God, springeth out the Confession of our own sinfulness before men. For he that felt a taste of the mercy of God, as he shall see occasion to Confession of sins before men. glorify God by his example, will not be ashamed either privately before one man, or openly before many men, yea, though all the whole world were present, to confess himself to have been an horrible, transgressor of God's Holy commandments. He will nothing doubt, but that he with this his meek Confession, shall much glorify God, and move the Hearers by his example, to abhor sin, and change their evil life. Of this, we have an evident example in God's chosen vessel. S. Paul, which after his conversation unto the faith of Christ, was not ashamed many times, openly to confess before Act. 22. 16. men, what an unmerciful Tyrant & ungracious graft he was against the Holy Congregation of christ, before his conversion to the Faith. This thing also ashamed he not to write and set forth to the whole world, saying: I am not worthy to be 1. Cor. 15. 1. Tim. 1. called an Apostle, because I persecuted the congregation of God. And in an other place he saith: I was a blasphemer and a tyrant, etc. And after Christ jesus came into the World to save sinners, of whom I am chief. This example of Saint Paul very few of the Papists in England have followed, unless it Few of the Papists of England follow this example. were by constraint, for fear of bodily punishment. And therefore for my part, I suspect them to remain Papists still in their hearts. For if they had unfeignedly abhorred papistry, they would after this example of S. Paul with all their hearts, have confessed themselves to be deceived, and also to have with false doctrine deceived the people, and therefore have openly and heartily asked them mercy for the same: by doing whereof doubtless, they should very much have glorified God. The third manner of Confession of sins is a private Confession to man. And that is of two sorts. The fi●ste is for the direction, establishment and comfort of a man's own Conscience Private confession of sin is needful to many for knowledge, counsel and comfort. towards God. The other is touching the reconciliation and confession of a man's fault and trespass to his Neighbour whom he hath offended. And as touching the first way of private Confession to man, I think it is a good and wholesome manner and fashion convenient and needful to be used and observed of many of God's People for three causes, that is, for knowledge, counsel, and for comfort. first for knowledge: For knowledge. as when a simple man or woman that hath heard little or no preaching of God's word, by reason whereof they have almost no knowledge of God or his Commandments, neither of the profession of Baptism, neither of faith, neither have they in a manner any knowledge at all of the way of Salvation by Christ's death. Is it not needful (think you) for such ignorant persons to hunt and seek out some discrete and learned minister of God's word, and to acknowledge unto him their great ignorance, and to require at his mouth the knowledge of the Law of the Lord, and of the way of salvation? Is it not written, That the priests lips Malac. 2. should be sure knowledge, that men may seek the law at his mouth, for he is a messenger of the Lord of hosts? It is meet therefore that Priests should have good knowledge in God's word, for they are appointed to be shepherds over the flock of Christ, to feed the souls of gods People with the delicate food of God's word, & specially with the holy bread of life Christ jesus, that came down from heaven to save all his people from their sins. But alas for pity, the spiritual shepherds in many places of the world, and specially in England are very rude, unlearned, and unable to teach other men, because they themselves lack the knowledge and right understanding of the holy Scriptures. For how should they teach others, being unlearned themselves? doubtless it hath been heard of, in not a few places of England, that the Parishioner hath been better learned in holy Scripture than the Parson or Vicar, which thing is much to be lamented: Is it not a great shame, It is very strange that the sheep should have more wit & learning, than the shepherd. yes, it is utterly against nature, that the Sheep should be wiser and better learned than the shepherd. But no men are so much in this behalf to be blamed, as the bishops: partly for admitting such doltish dodipoles to the office of the ministry: and partly for the instituting to fat beneficies, and to the cure and charge of Christian souls, so many unlearned Idyotes, which neither can nor will feed them with the Spiritual food of God's word. Our Lord redress this matter. Amen. Secondarily, this private Confession is very For counsel needful for Counsel, specially for such persons, whose consciences are encumbered with scrupulous Superstition of meats, vows, or with perplexed doubts in causes of matrimony, of restitution of wrong gotten, or withholden goods: of reconciliation, and such other: Or else, if they be sore assaulted with divers temptations of their ghostly enemy the devil, and know no remedies how to avoid them. In all these and such like doubtful cases, whom ought they rather to go unto, and ask counsel, then of the herdman of their Souls? In wordly affairs and business which way a man may defend his right title of inheritance, and how he may overthrow his adversary that would do him wrong, men will spare for no labour nor cost, but will retain of their counsel the best lear nedmen of law that they can get: much more in spiritual matters for the soul's health, ought every true Christian to seek for the best learned and discreet este Ministers of God's word, to satisfy their consciences in doubtful causes, and to show them apt remedies for the avoiding of their sundry temptationes of their ghostly enemy the Devil. For if he be a good Spiritual Physician, he will minister unto the patiented a convenient medicine for the healing of his spiritual sickness & disease. And the patients duty (if he will recover his health) is no less than thankfully and obediently to embrace & receive the wholesome counsel of his spiritual Physician. For the wise man Pro. 22. saith: He that is wise will be counseled. When john the Baptist preached in the desert▪ the people came unto Math. 3. him from jerusalem, and all the regions round about jordan, confessing their sins. And the Publicans came also to be baptized, and said unto him: Master, what shall we do? Lo Luke. 3● here the Publicans, which were very extortioners and bribers, at the Preaching of john the baptist, came unto repentance, and calling him Master, asked him counsel how they should order their lives. Then he like a discrete ghostly Father said unto them thus: Require no more than is appointed you. As though he should say: For as much as heretofore you have been extortioners and very Caterpillars and bribers, and have taken more of the poor people, for task, tribute and custom than you ought to have done. Now seeing you are converted and become the disciples of the heavenly doctrine, you must with all diligence change your evil life unto a better, and oppress the people no longer, but take your appointed duties and no more. So likewise the soldiers also asked him and said: What shall we do then? And he said unto them: Do no man violence nor wrong, and be content with your wages, etc. If the same trade were likewise had in use among us that are now living, so that when soever we were encumbered with any grievous temptation, or entangled or overthrown in the same if we even then as soon as we could possible would consult with our souls physician, to know which way we might best avoid the temptation hereafter, were it not a godly fashion and worthy praise and commendation? Example: If a young An Example. man being sore tempted unto Whoredom, and many times overcome of his temptation, hath yielded and given himself over unto the Devil for that time, committing the very act of filthy Whoredom and adultery: If he (I say) upon the consideration of his own damnable state that he standeth in, would go unto a discrete, godly, and well learned Preacher of God's word, and plainly utter unto him his abominable deeds in general words, and ask his best counsel and advise therein. Truly this Preacher would first declare unto him by God's word, what great danger of eternal damnation that he then stood in, and plainly tell him that God saith in the Holy Scripture: That neither Whoremongers nor adulterers shall inherit the Kingdom of God: And that God threateneth to judge and condemn both Adulterers and fornicators. And so grounding himself upon the Scripture and such like, thereby beating into his Conscience, the fear of God▪ he would 〈◊〉 him in any wise earnestly reperte himself of his great sin, and commit himself by earnest, faithful, & continual▪ Prayer, to the mercy of God in Christ jesus. And in any wise without any dela●e, refuse that filthis and detestable fashion of living, or else, though he seemed never so much outwardli in this miserable world to flourish, yet should he continually live without the favour of God, and under his great wrath and vengeance, not being in that state the servant of God, but the devils slave & bondman, out of God's Kingdom, and subject to eternal death and damnation. This thing earnestly How a great sinner should use himself to recover the favour of God. heard, diligently weighed, and déepelye from the very he art considered: If this sinner were one of God's flock, at the hearing of this terrible sentence of the Law, he would tremble & quake for fear, weep, wail and lament his horrible and detestable state, cry and call incessantly for the unspeakable mercy of God in Christ jesus, trusting by his only means to obtain and get again the favour of God, which thorough his careless disobedience he had lost. And feather, he would humbly desire Counsel, which way he might best hereafter avoid that horrible crime of filthy whoredom and adultery. Then his discreet preservatives against whoredom. ghostly father would exhort him, in any wise with all his due diligence, daily and continually to practise these whole some preservations and most present remedies against whoredom. That is to say. first, to eschew idleness, and always be occupied in some honest labour and business. Then to avoid all occasions of evil, all suspect houses and wanton company. Again, to beware of filthy communication, wanton songs & histories of bawdry & neither speak nor hear such filthiness. Further, to use sobriety and temperance in the use of meat, drink, sleep and apparel. Moreover, to be daily conversant, with such Persons, as are hothe chaste, honest, virtuous and godly. Beside that, to remember daily what painful passion and death, Christ suffered for our sins, and filthy affections. To consider also the certainty and suddenness of death, and what a strait account and reckoning must be given of every idle word: much more of filthy acts and uncleanness. But specially to use daily, faithful and fervent suit, Prayer and supplication unto God, for the grations gift of chastity and cleanness of heart. And finally if these ●e practised, and will not serve nor suffice, for the avoiding of Whoredom, then in any wise to take a wife, for when all other remedies fail, that with the practising of the other will serve. For that is the most present medicine, and natural remedy that God hath properly ordained, to cure the disease of filthy concupiscence, whoredom and adultery, after the doctrine of S. Paul, which faith: To avoid Wh●●do me, let every man take his own wife, and 1. Corin. 7. every woman her own husband. Thirdly, this private ●●●●lession, is chiefly needful for them that are tormented in their Consciences, and are not fully persuaded that their sins are forgiven them, by reason whereof, they are half in desperation. These I say, have much need of a discrete spiritual Physician to comfort them. For unless their, weak faith ●e stayed and lifted up by some comfortable restoratives of the sweet promises of grace and mercy in Christ's jesus: it is to be feared, that their ghostly enemy Satan, will shortly bring them to desperation, and finally to everlasting damnation. Therefore here the discreece ●oule Physician, will labour with too the and nail, to beat into this spiritual patients mind & remembrance, the most sweet, plain and evident promises of God's aid and assistance, to be always ready to them that ask it in faithful prayer. Wherefore it is very needful to such weaklings in the Faith, that are so sore bruised in Conscience, to make all the haste that they can possible, to the herdman of their souls, and plainly to open and acknowledge their grief unto him, desiring to here of his mouth the comfortable promises of grace in Christ jesus, to stay and lift up their weak and feeble Consciences. saint james saith: Pray one for another, that ye may be healed. For (saith james. 5. h●) the fervent Prayer of a righteous Man availeth much. If the prayer of one godly person be of much value, then is the prayers of two good Christians, agreeing together in prayer, for any Godly purpose, of more value. For Christ saith: If two of you shall agree upon Math. 18. earth (for what thing soever it be that they desire,) they shall have it of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst among them. Mark that Christ saith: If two of you shall agree upon earth etc. And where two or three are gathéred together in my name, there am I present among them. And I pray you, is not this weak faythed person and his curate consulting of these matters gathered together in Christ's name? If they be (as undoubtedly they are) then is Christ in company with them, by the assistance of his grace and presence of his God head. Again, if they two, thus assembled do agree to pray together to God, for the increase and establlshment of the faith, of this Spiritual patient, then saith Christ unto them thus: If two of you shall agree upon earth, (for what thing so ever it be that they would desire) they shall have it of my Father which is in Heaven. Good Lord what a comfortable place of scripture is this? For we may learn by it, that if there be but two people gathered together in Christ's name▪ for any good and godly purpose, then is Christ present with them▪ And if they agree to ask any godly request of God, they shall have it granted, what thing soever it be (saith Christ) so it be a godly request contained within the limits of faith & charity, and agreeing unto 1. john. 5. the will of God▪ For ●● john saith: If we shall ask any thing, according to his will he heareth us. But here one will say: Objection. Sir. me think you take the scriptures too straightly, if you would bind us to confess our faults only to a priest, or only to our own Curate. For albeit S. james saith jam. 5. Knowledge your faults one to another. Yet he saith not one lay man unto a Priest, nor one Parishioner unto his own Curate, and to no other: but he saith generally, one to an other. Therefore I think that I may aswell make my confession to any other man, as unto a Priest, or unto mine own curate. Answer. Truth it is, that thou mayest freely choose any discreet Christian man, that is well learned in the holy Scripture, and resort to him for learning, counsel, and comfort: but yet for all that, there is none so meet for thy purpose in that behalf as thine own Curate (if he be no Papist, neither or corrupt judgement in the scriptures, but be honest, discreet & well exercised in God's holy word) For he is appointed of God to be herdman of thy soul: at whose mouth thou mayst lawfully require learning, counsel and comfort, yea, he is called and appointed of God to preach unto thee, and to all other his Parishioners, both privately and apertly, secretly and openly, the Gospel of Christ to comfort thy soul when need is. Which preaching of What is the true absolution. God's mercy, freely given to the faithful for Christ's sake, what other thing is it, than the true absolution of their sins? For what other thing is the private absolution of the priest, but a private or secret preaching of Christ's Gospel. What can the Priest more promise the sinner by his absolution, but thereby to declare unto him, that if he repent him of his sinful life, and unfeignedly purpose to amend, reposing his whole faith, trust and confidence in the promises of grace and mercy in Christ jesus, that than God's truth shall save him for Christ's sake? Can he promise the sinner any other thing then to be saved, if he from the heart do repent, believe, and purpose to walk in a new life? I think not. Resort therefore to thine own Curate if he be honest, discreet, (and well learned, as I said before) and think him to be that person that is appointed of God, to minister Christ's Gospel and his Sacraments unto thee, at such convenient times, as shall be needful to the comfort of thy troubled conscience. There is also another kind of private Confession, Confession of reconciliation. which may aptly be called, the confession of reconciliation. As when I have offended my christian Brother, and have provoked him to anger: It is my bounden duty, to reconcile myself unto him, and to acknowledge my fault, and desire of him forgiveness thereof. This Confession is no less than commanded of Christ to be done, & he esteemeth it so necessary to be done, that he proffereth it, and will have it done before we do any outward service, sacrifice, honour or worship unto himself. For this he saith: If thou offerest thy gift at the Altar, and there remember'st that thy brother hath ought against thee, leave there thine offering before the Altar, and go thy way first, and reconcile thyself to thy brother, and then come did offer thy gift. L●●, h●●re may we see that Christ so much regardeth the atonement of them that are at variante, & the mutual redress of charity, unity, peace, and concord between them, that he will have that done before we shall ●●● allowed of him to do any acceptable service or outward worship unto him. And truly I am much afraid, that the transgressing of this commandment of Christ, will condemn almost all the whole world, because there is so much breach of charity, and so little regard of mutual reconciliation and atonement. How be it, they that are of God, regenerated by his holy spirit, will be very circumspect and take good heed that they give no just occasion of anger unto their neighbour. But if they chance at any time (as all men are frail) by their occasion to offend and grieve their even Christian: yet they will seek all means to their possible power, and with all the speed that they can, to be reconciled again unto them. For who knowing that he can by no means obtain God's favour, unless he be at one with his neighbour, will not in this point lay all worldly shame apart, and (submitting his obedience unto the commandment of Christ) go to his neighbour, knowledge his fault unto him, and humbly desire the forgiveness of his trespass? truly he that unfeignedly feareth God, and intendeth earnestly to avoid his displeasure will not stick to do● this godly work, but will be glad to do it and much more. Also, I think it not unprofitable for you, if I inserte the judgement of some of the Ancient Fathers touching the Confession of sins. chrysostom saith, I say not unto thee, that thou Chrysostom upon the 12. to the Heb. the 31. Homely. shouldest bewray thyself abroad openly, neither yet accuse thyself before other. But I will that thou obey the Prophet, which saith, Show unto the Lord thy way, (that is, thy manner of living) therefore confess thy sins before God, Confess thy sins before the true judge, with prayer for the wrong that thou hast d 〈…〉 e, not with thy tongue, but in the memory of thy conscience; And then at last believe, that thou mayest get mercy; if thou have them continually in thy mind, thou shalt never keep any evil in thine heart, against thy neighbour. And furthermore saith chrysostom, If thou be ashamed Chrisostom upon the 56 Psalm. to tell any man thy sins, tell them daily to thy soul; I say not to thee that thou shouldest confess thee unto thy fellow servant, that he might rebuke thee for them, tell thy sins unto God, which healeth them, and if thou do not tell him them, he knoweth them, for he was by when thou didst them. Chrisostom upon the in comprehensible nature of God in the 5. Hom. Again he saith, I desire and pray you, most dear brethren, to confess you oft unto the immortal God; and after that ye have reckoned up your sins, ask forgiveness and that God will be merciful. I do not lead thee into the common Hause of thy fellow servants; I compel thee not to open thy trespasses unto men, rehearse thy conscience before God, declare and open thyself. Show thy wounds unto the most excellent Physician, and ask of him a medicine. Show unto him that will upbraid thee of nothing, but will most gently heal thee. It is the office of God only to quicken within, and to take away sin, which faith by the Prophet Cyrillu● upon john the 11. Chapter. I am he that putteth away your iniquities. And the same cyril saith upon john, in the ●0. Chap. and in the 12. Book 56. Doubtless it belongeth only unto God to be able to lose men from sins, for to what other man is it lawful to deliver and quite the breakers of the Law from sin, but to him that is the Auctor of the Law. And it followeth: For when they forgive and hold, the spirit which dwelleth in them, forgiveth & holdeth through them. It appertaineth only to God to forgive sins, Ambrose upon the l●tter of the Corinthians 12. Chapter. and to give the Holy Ghost if God have the effect and end of our health, man can have no praise in this thing. And the same Ambrose saith: The word of God forgiveth sins, the Priest is the judge. And the same Ambrose saith: He alone▪ forgiveth sins, which alone dieth for our sins. Austen in the b●oke of wholesome teachings. ●. Austen saith: All evil vices ought to be far away from us, whiles Christ will be our heritage▪ Therefore because that we be uncertain of ●●che things, let us fall down lowly in the sight of our only Saviour, and let us bring forth our sins roundly at once that our heavenly Father may take them away, and when we have confessed us, let us not justify ourselves in our Prayer, lest we go away condemned as the Pharisee did. Let us remember the Publican, and let us pray, so that we may deserve to get forgiveness of our sins▪ let the crying of our heart beat and ascend unto the ●ares of almighty God For with a pure mind he will be pleased in the time of Prayer. It is not now necessary Chrisostom in a sermon of Confession and repentance. to confess, other being present, which might hear our Confession; let the seeking out of thy sins be in thy thought, let this judgement be without the presence of any body, let only God see thee, making thy confession. God which doth not upbraid thee for thy sins, & cast them in thy teeth: but loseth them for thy Confession. Go and show thee to a Priest, etc. who is the Ambrose in the third Sermon, upon Beat● immaculate. true Priest, but he that is a Priest for evermore? after the order of Melchisedech. What have I to do Austen in the tenth book of Confession in the third Chapter. with men? that they should hear my Confessions, as though they should heal all my diseases? Hear is a curious and a busy kind of 〈…〉, to know another man's life: and a slow sort to amend there own. Wherefore seek they to hear of me what man I am, which will not hear of thee (O Lord) what they be. Christ could not have Theophelactus upon Luke, in the first Chapter. been known any other way, but by forgiving the people their sins, for it is the office of God to forgive sins. Of a surety it belongeth to the virtue of Christ to deliver men from the Chrysostom upon the fifth chap. of Matthew fifteen Homely. filthiness of sins, but that they fall not again a fresh into them, it pertaineth to the cure and labour of the Apostles. And chrysostom, upon the eight Chapter, in the liij. Homilye saith: The bondage of sin is most grievous, & from it only God can deliver us. For no man hath power to forgive sin, save only God. We are reconciled and Austen in his book called Enchiridion, the 32. chap. brought in favour again with God thorough Christ which is the mediator, that of Enemies we might be made Sons. And in the nineteen. Chapter. Neither should we be delivered thorough him as 〈…〉 lie the mediator of God and man, Christ jesus, if he were not also God. But when Adam was made, that is to wit, a right man, he needed no mediator. But when as sin did separate and sunder mankind far from God, we must be brought in favour again with God, by a mediator and a mean which was only borne without sin▪ lived and was slain, unto the rising again of the flesh and to everlasting life. Beware thou show any Chrisostom of Lazarus in the 4. Sermon. man thy sins, least he cast them in thy teeth, and revile thee for them. Neither do thou confess thee unto thy fellowe-seruaunt, that he might tell thy faults abroad, but to him which is the Lord and Master, which also suffered for thee, to him that is kind and gentle, and then show thy wounds unto him, which is a Physician. And a little after he saith: God will that thou shouldst tell, not that thou shouldst be punished, but be released and justified, Seeing that we know Chrisostom of repentance in the fourth Homely. these things, let us always flee for secure unto God, which both will and may take away all our griefs and sins. If at any time we must get any thing of men, by prayer, we must first meet with the Porter, and entice the flatterers, the jesters, and the Players, and scoffers, and oftentimes go a great way. There is no such● thing in God, ye may easily get by prayer of him, he will grant you your petitions and Prayers without any money or cost. Saint Ambrose saith: Peter mourned and wept, because he erred as a Ambrose upon Luke. man. I find not what he said, I know that he wept, I read of his tears, but I read not of his satisfaction. Thou needest no helpers nor Advocates with God, neither any great Chrisostom in the Homely of the going forward of the Gospel. running about to flatter other men, but though thou be alone, and haste no Patron or Advocate, and makest thy Prayer thy own self unto God, doubtless thou shalt obtain thy purpose. For God doth not so easily hear when other prayeth for us, as when we pray ourselves, although we be full of much evil and unrighteousness. Thus have I declared unto you after my slender gift of knowledge both the judgement of the Ancient Fathers of the Primitive church, and what I have read & learned in holy Scripture, touching the confess 〈…〉 of sins. Besides all these former forts of confession, there was also used in the primatife Church, an open Confession, which they that had been excommunicated Another Confession for great and ha●nous sins, made before the whole congregation at such time as they were restored again to the same. But because this is now out of use (it is the more to be lamented) I will here speak no more of it. But whereas in the latter end of your letters, you instantly desired me to write unto you, what I think of the ear Confession, that is so straitly commanded among the papists. truly to utter my Conscience plainly unto you in few words: Abuses of ear Confession. I think it bringeth many a simple soul to the hazard of damnation. For doubtless there are many shameful abuses therein, of which I will (by the grace of God) rehearse two or three which are intolerable. First, it is commanded of necessity. Through which abominable commandment, the simple common people (for lack of good instruction) think (for so are they deceived by false teaching) that without ear confession, they cannot be saved, So this opinion of necessity of the one party, and the compulsarye laws made of stinking Papists for the maintenance of the same, on the other party, (I know this certainly) bringeth very many to perplexed and doubtful straits of conscience, which (if it be not in time removed by the sw●te promises of grace i●●hrist) will doubtless d●ine than to desperation. secondarily, it is no 〈…〉 le bondage of Christ●n ●eus consciences to ●empell the● to number ●ll their sins particularly, with all due circumstances of time, person and place: and how many times every sin was committed. Which opinion persuaded to the unlearned People, is not unlike to bring many of their souls unto the devils danger. For they think themselves bounden in Conscience (for so are they coruptly taught) to confess every sin particularly by itself, and ●● open and declare to their ghostly father, every circumstance of the same. And yet sometime for fear, and sometime for shame, they confess not all, but concealeth and hideth some offence. Which not confessed oppresseth their weak and feeble Consciences, sometime three or four years or more, and so all that space they think themselves because of that concealment to be in the state of damnation, and quite out of God's favour. And many times (if the thing were thoroughly known) it is scantly so weighty a matter, as the eating of an egg upon a friday, so deeply are the Popish traditions printed in their tender Consciences, esteeming the breach of them to be a greater offence, than idolatry, blasphemy, perjury▪ theft, slander or any transgression of God's holy commandments. Which thing ought to make all the Babylonical bishops ashamed (but that they are passed all shame already) because they suffer God's people to be so drowned in ignorance, that they can not discern the commandments of God, from the dirty dregs of Papistical traditions. And albeit the holy scripture alloweth these sorts of Confession that I have spoken of before in this Epistle: yet for all that, the proudest papist of them all, cannot find in holy Scripture these words or sentences: To his own Curate whatsoever he is: all Sins particularly: all circumstances: & such like trash. For all these are nothing else but Pedlarye patches of papistry. Which I pray God may be purged again, and banished out of Christendom, and that shortly. Finally, beside the aforesaid abuses of ear Confession, the common sort of people are therewith two manner of ways deceived. first, because they think, that their Confession is the cause of forgiveness of their sins: by reason whereof, they blot out the blessed benefit of the passion and death of Christ our only Saviour: which is the only obtayner of Grace and Mer●ys, for the Sins of all mankind secondarily, because they are fully persuaded that the Penance, that is, that Fasting, Prayer, or alme 〈…〉 enjoined them of their ghostly Father, is the due satisfaction and full recompensation to God, equivolente for their sins past, which they have confessed to the Priest: And so for lack of knowledge and instruction, they are therein utterly deceived. For sure it is, that to God, no man is able to satisfy for Sin: for that satisfaction hath only our Saviour Christ wrought in his painful 〈◊〉 ●●▪ but ●● will at this 〈◊〉 〈◊〉 them over 〈◊〉. Thus 〈◊〉 have I 〈◊〉 〈◊〉 you of the Confession of sins, to declare unto you my conscience and simple judgement therein, according to your request in you: 〈◊〉 Letters, written unto me by NICHOLAS NERIN, from Roan in France, the eight day of JANVARIE. And ●● you accept of my rude writing and collection in this matter: I shall by the grace of God do mine endeavour likewise in other matters of holy Scripture, to show you hereafter my small and slender knowledge and judgement. Thus the living God increase in you daily more & more, faith, charity, meekness, godliness and patience. Amen. From Copyn Haven in Denmark the 3. of Februarye. ¶ If you writ again to me write to Geneva, for thitherwards by God's grace, I intent to go shortly. Yours in the Lord. T. C. 〈◊〉 by Edward Allde for Edward White, and are to be sold at the little North door of S. Paul's Church at the sign of the Gun.