A supplication exhibited to the most mightie Prince Philip king of Spain &c. VVherin is contained the summe of our Christian religion, for theprofession whereof the Protestants in the lowe Countries of Flaunders, &c. doe suffer persecution, vvyth the meanes to acquiet and appease the troubles in those partes. There is annexed An epistle written to the ministers of Antwerpe, which are called of the confession of Auspurge, concerning the Supper of our sauiour Iesus Christ. VVritten in French and Latine, by Anthonie Corronus of Siuill, professor of Diuinitie.

To my most dearely be∣loued in our Lord Iesus Christ, the onely redéemer and aduocate of men towardes the heauenlye Father, my brother Ministers and Pastours in the Churche of ••ntvvarpe, naming themselues of the Church of Au∣••urge, Grace and peace from God and hys sonne Ie∣su Christe, to the ende, that by the bonde of his holy spirite, vve may all be knit in the vnitie and Confession of the Gospell of Christ.

AT my first com∣ming to this towne of Antwarpe (right honou∣rable in Christ) and that at the request of certain the Faythfull there, I founde cause of singular comforte in the vewe of the wonderfull worke raysed vppe by the Lorde, by meane of his seruauntes, and that in so shorte tyme, as sauing to such as haue assisted it, it maye séeme no lesse impossible than incredible. For if wée wonder in certayne Trées and Fruits, who somtimes yéeld encrease a∣boue custome, or against y^e cōmon course of Nature, when as the Lorde were of

purpose to releue and restore some cou••¦trie afflicted with hunger: what may w•• say of these spirituall plantes which th•• father of mercy so sodenly and agayn•• all hope of man, hath set and planted 〈◊〉〈◊〉 these Low countries, & speciallye in th•• citie of Antwerpe? Truly we are boun•• to acknowledge it as a worke of strang•• maruell of our God, and to say with t•• prophet, this incredible increase hath b•• made by the Lord, whō we find worth•• of admiration in our eyes: it is the rig•• hande of God which hath reuealed h•• vertue: it is the right hand of God th•• hath exalted vs: it is the right hande 〈◊〉〈◊〉 God that hath manifested his power, 〈◊〉〈◊〉 shall not die at all, but we shall liue 〈◊〉〈◊〉 declare the doings of the Lorde: where¦as as I entred more déepely into the vie•• and consideration of these things, so 〈◊〉〈◊〉 thought it also an office and dutie in 〈◊〉〈◊〉 to crie with the sayd Prophet: Confir•• Lord, and aduaunce the worke thou h•• begon in vs: build vp again the wall of thy holy temple: restore the ruines thy heauenly Ierusalem, to the ende th••

the Kings and Princes of the earth may come to doe thée homage and offer pre∣sentes: gather togither againe O God, the dispersed of Israel.

This was the cause wherein I reioy∣••ed for certayne dayes with glad conti∣••uance, till vpon further viewe of the matters of estate within the Citie, I ••ounde occasion to mixe some sorrowe with this my ioye, as séeing on euerye ••ide with what diligence Satan labou∣••ed to hynder the aduauncement of this Church, not onely by meanes of open ••nimies, but also by the indiscretion and ••ant of regarde in such as name them∣selues maister Masons in the house of God: for such as feared God and wished a publication of his glorie, cryed oute and exclamed that the chaire of truth was become the chaire of dissention, ser∣••ing no more as a Pulpit to preach Ie∣••us Christ, the appeaser of troubled cōsci∣ences, to pronoūce an vnity, a brotherly charity, nor y^e mortificatiō of y^e old Adam with the wicked motiōs of cōcupiscence, but rather it was vsed as a place of inue∣ctiues,

& iniuries,* 1.1 with wordes of malice tending to a mutual hate of one towards another, & dissention of doctrine, wherein vpon inquirie of such fault, with the cir∣cumstance & authors of the same, I finde your side not least guiltye, as being such amongest you, who in open assemblye, with words and libels of malice, are not ashamed to call the other Ministers of the Gospel, Heretikes, Sacramentaries, rebels against the state, and people vn∣worthie of place in the common wealth, with other wordes improper and vnfitte for the maiestie of such a place, which is consecrated purposely to teach the word and will of our God.

Nowe (brethren) if such or such lyke matter of reproche should be pronounced in the Pulpit, of certain Monks or mon∣strous Friers, the very organs of the Ro∣mane Antichriste, sent of their suppostes to trouble the Church of Christ, to darkē his glory, and resist the aduancement of his kingdome, we woulde endure them with pacience, as knowing well inough y^t such sorte of Prophetes be the disciples

of Balaam, who sell their toungs to curse the people of God, yea somtimes against the sense of their proper conscience: wée assure our selues that the mouth of suche hypocrites cannot bring forth other than wordes of infection and full of taste of all euill:* 1.2 for they as they are painted sepul∣chres, so canne they not vomit vp other matter than such as is couertly couched within, that is to say, all infection and fil∣thinesse. And we are most certaine, that those kinde of people addicted to Baall and contentment of their belly, séeing the fall of their Marmit by little and little, will enforce themselues to exclayme a∣gainst them that discouer their abuses, hypocrisies, and villainous trumperies: wée beléeue also that such supporters of Sathan, who from the beginning hath bene the Author of dissention, a louer of murther (with desire of effusion of blud) wil labor in the imitation of their father and maister, and that (vnder the pretence of the Gospell) they will proclaime sedi∣tion & trouble, and as the Prophet sayth, vomit furious matter against suche as

stuffe not their bellies according to their fancies and fashions of custom: Of such sorte of raylers we receyue no greate care, séeing we are not ignoraunt wyth what iudgement and punishment, God will visite them though he bée long: for they be of that sorte of whome the Apo∣stle Iude speaketh in hys Epistle Catho∣licke,* 1.3 as vpon whom euill shall happen, for they followe the traine of Cain: they abandon thē selues into the error of the hyer of Balaam, they shall perishe accor∣ding to the contradiction of Core: they are spottes at the Banket of the chari∣table and Faithfull, féeding themselues without feare: they are clouds without water, caried away with euery winde: trées whose fruite is rotten, and of no commoditie, pulled vp by the rootes, and already dead: they be raging waues of the sea, giuing vp their villanies: errant starres for whome is prepared the sha∣dowes of the euerlasting darkenesse: they are murmurers, quarrellers, wal∣king according to their couetousnesse, their mouthes pronouncing wordes of

venemous substaunce, and louing men ••uly for their profite: they incense di∣••isions, and are people of sensualitie, ••••parting nothing with the spirit: they ••re the very painter and portrait which ••he Apostle speaketh of in suche sorte of ••reachers. And therfore we doe esteme ••f them as they deserue, not fearing any ••arme they can doe to the troupe or fe∣••owship electe of God, for they discouer ••••fficientlye their poyson and the leuen ••f the Phariseys.

But touching you (deare and honou∣••able brethren) one worde procéeding ••rom your mouth, pearceth the heart, ••nd giueth vs cause of singular sorowe, ••ith feare least the same stirre vp slaun∣••er to the flocke of Iesus Christ: And ••••o be to him that shall be the cause of ••uch slaunder agaynst one of the least, ••t were better that such a one had fastned ••o his necke a great Milstone, and caste ••nto the bottome of the sea, than to be ••uffered to offend & put dissention in the church, which the Lord begins to norish ••n this town, and who now being in hir

cradle, is in more necessity to be fed with the true word of God, releued in hir affli∣ctions, & comforted in hir persecutions, than to be disquieted with subtill and cu∣rious questions, diuisions and debates vpon the matter of our confession: wher∣in as we both féele and sée the wonderfull benefits which the Lord hath layde both vpon you and vs, hauing drawne vs ou•• of the miserable quagmier and marish o•• superstition and idolatrie amongest the Papistes, so let vs wish (that as true mi∣nisters of God) we may employ our sel∣ues with one accorde to set forth the glo∣rie of him,* 1.4 who of prisoners of darknesse, hath made vs happie members of his most cleare light. If there be anye thing which you iudge not well vnderstanded of vs, were it not better to come to con∣ference with vs, or vse brotherly admo∣nition and conference, than to exclayme in the Pulpitte, and fill the Bookesellers shoppes with Inuectiues and Apologies of spite? were it not better (with inuoca∣tion of the name of the Lorde) to com∣pounde and order quietly the affaires of

the aduauncement of his glorie, than to ••uie warre against our selues with the ••••t of the pen, whose woundes are farre ••ore daungerous and incurable,* 1.5 thā the ••aylings eyther of the bowe or Cros∣••we: bicause the one offendes but the ••odye and fleshe, and the other péerceth ••th déepely and bloudily the renoume of ••e person, which euerye one holdeth in ••lue more deare and precious than ey∣••er golde or siluer, with all the riches in ••e worlde.

Alas miserable and wretched that wée ••re, what condemnation, what iudgemēt ••e we heape vppon our heades when ••e preach to the Souldiers to lay awaye ••heir armes, and forbeare to offend com∣••on wealthes, and we, euen we our sel∣••es, do carie in our Inkhornes weapons ••ost sharpe, with arrowes of poyson to ••hunder vpon such as doe not offer them∣••elues wholy to our aduise and opinions, ••nd refuse to hazarde their fayth in the ••nterpretations which we make of Gods ••orde?

Thys arrogant ouerwéening is the

cause why the Lorde suffereth that the fruite of our preachings is eyther none at all,* 1.6 or at least of so little effecte, that our Audience in their life and conuersa∣tion, doe declare what slender know∣ledge and feare of GOD they learne by our exhortations. God suffereth al∣so to fall vpon vs Inquisitours and per∣secutors in the very same sorte, that we presume to be the Censors of the fayth of others. And bycause we will rule all the worlde by the touche of the Sen∣tence and aduise of this or that man, the Lorde incenseth the verye children themselues to call vs Parciall Secta∣toures, and Admiratours of the opi∣nions of menne, namyng some Marti∣nistes, some Caluinistes, some Ozean∣drines, some Melancthonistes, and some Brentiens, with dyuers other lyke names, and that with good righte: by∣cause we haue not our eyes fixed on the onelye aduauncement of the glorye of Iesus Christe and his Church, whiche is Catholike and vniuersall: But euery one will deale aparte, euery one entyce

and drawe his audience aparte, euerye one maintayne the renoume of his in∣stitutour, and that which worse is, eue∣ry one as supreme Iudge, giues sentēce of condemnation withoute appeale a∣gainst others.

Of thys miserable cause it commeth to passe, that this Churche being at this day deliuered from the insupporta∣ble inquisition and tyrannie of the Pa∣pistes, and that by the grace of GOD, and goodnesse of our King and Soue∣raigne Magistrate, we haue notwith∣standing amongest our selues supreme inquisitors, who with an arrogancie a∣boue the Phariseys, call the other dogs, and worldlings, not considering belike, (such is their arrogancie) that this word worldling, or of the worlde, signifieth a diuision and partition from the bodye of Christe, according to that he himselfe doth saye, that the worlde is his enimie, and that he wil not pray for it: Al which condemnation is foūded vpon that that the worldlings (as they call them) wyll not conforme themselues to the ad∣ministration

of the Sacraments in thei•• fashion, nor giue ouer themselues to i∣maginations and questions of subtiltie, but are contented in the simplicitie o•• the worde of God, with direction of th•• holye Spirite to instructe their consci∣ences.

Other there bée who of their Confes∣sions, Catechismes, Commentaries, and traditions, make as it were a fifth gospel, giuing no lesse authoritie to their parti∣cular interpretations, than if they were of the Articles of Fayth, not refusing to call al thē Heretikes, who point by poyn•• doe not folow their imaginations, which although were good and substantiall to e∣difie, yet are they none other than the breath of men, and therefore vnworthie of comparison with the eternall worde.

These things (Brethren) with the cō∣sideration of thē mouing no small sorow in my minde, foreséeing (as it were) the breach which Satan might make in the house & troupe of God by such a meane, procured me to attempt familiarly one o•• your brethren and companions in the

worke of God, who as he séemed of some superintendence and authoritie amongest you,* 1.7 so I imparted with him the greate ••••aunder growing to the Churches ther∣about, and else where, by such differences and dissentions manifestly published, not onely by bookes of infamie, but also in in∣iurious inuectiues, in open assemblies, whome I requested in the name of the Lorde, to exhort his companions to for∣beare their further procéedings in suche sort, with discontinuaunce of their slaun∣derous order of dooings, altogither vn∣worthie of the ministerie of Christ.

Hys aunswere hereunto argued hys sufficient forwardenesse, complayning al∣beit against others, and saying that the best meane for accorde, were to bring in disputation, and to handle chiefly the que∣stion vpon the Lordes Supper, vpon the diuers and sundrie construction whereof, sprong both the disorder and dissention: I sayd there was slender hope of present accorde this waye, if both the one and o∣ther would not disclaime their stoute & straunge order in proponing their opini∣ons

and interpretations: For (sayde I) if they obserue no more modesty in thei•• words, than they haue vsed temperanc•• in their bookes and wrytings, neythe•• can the cause be determined, nor the er∣rour reduced: for whiche respecte I ac¦coūt it not out of purpose to take a con∣fession of Fayth, and imparte with th•• people those Articles wherein we all a∣grée, leauing the reste that maye bring likelyhoode of dissention, or slaunder t•• the Church.

Herein he séemed to approue my ad¦uise, with persuasion that to take th•• Confession of Auspurge were most ne∣cessarye to enforce this accorde, subsig¦ning suche Articles, as with good con¦science we myghte receyue, and inter¦prete the other according to our vnder¦standing, which we haue already done with meaning to bring them to light t•• the edification of the Church, to the en•• euery one maye sée that the controuersi•• is not so great as is giuē out to the peo¦ple, who being both troubled and ama¦zed with such diuersities, knoweth no••

what path to tread, hearing some preach that Christe is here, and other saye hée is not there, but here: The church of Christ is not suche one, but oures is the righte Churche: wée are of Paule, and they be of Cephas, and others of Apollo. Alas are we baptised either in the name of Paule, Iohn or Martin? Is not only Iesus Christ our Redéemer? Is it not in hys name that we are baptised and broughte into the Church? Is not he the soueraine Doctor, graduated not at Paris, but in Paradyse, whome our Heauenly father hath orday∣ned for our chief schoolemaister wyth ex∣presse commaundement to heare hym?

Why then do we séeke so many maisters and forgers of doctrine? To conclude, I desired the said minister to abstaine from iniurious inuectiues and words of quar∣rell in bookes, with exhortation to his cō∣panions to modestie and séemely tempe∣raunce in their preachings: also to per∣swade the people to faith, mortification and brotherly charitie: which albeit, they haue not obserued, but rather in the con∣trary haue vsed words of slaunder in the

very Pulpit, teaching by that mean their audience to imitate their disorders: And whiche worse is, you other my brethren, euen of late haue caused to be imprinted certain Libels wherin you haue reuersed the names of persons, and by conuersion and change of letters haue moste iniuri∣ously hādled a certain minister of the gos∣pel, calling him a brand of hel, or such like name of reproch, a sutletie far vnworthy your vocatiō. If these matters continue I fear me (good brethren) that y^e iudgemēt of god wil thunder vpon our heades, whē (beleue me) the liuing god wil know how & where to find vs, though we be vnder y^e protection of great princes, for the Lorde wil not leaue vnpunished such insolencies and mistakings of his deare Church, the whiche he hath bought with his bloud & deliuered from the tiranny of Antichrist, so now such men would ef••soones raigne and ouer-rule hir, vnder coloure of pietie and instruction of certain persons, whom the Lord hath stirred vp to minister and serue in his temple. And to speake more cléerly in this matter, know ye (good bre∣thren)

that touching Martin Luther, Philip Melancthon, with other like mē,* 1.8 we esteme thē true seruants of god, to whom as the holy spirit hath plentifully imparted his gifts & graces, so haue they labored with an earnest care bothe to wéede vp y^e abu∣ses crept into our Christian religion, & al∣so to manifest the truth of the Gospell of Christe: albeit we must & do acknowlege thē to be no more than men, & so by conse∣quēce subiect to be ignorāt in many thin∣ges: for so god vseth to bestow his gifts & graces vpon mē, as the condition of their ignorant nature may shew y^t they bée not gods vpon earth. Besides that, it hapneth many times, that the seruants of God do obserue a certain special wisedom, as not willng to reueale al they do vnderstand, fearing their audience not to be as yet ca∣pable of such doctrin, the same happening euen to saint Peter the Apostle of Christ,* 1.9 who albéeit hadde receyued visyblye the holye Spirite, yet hée estéemed the time not yet conuenient to manifeste to the Iewes the abolition of the Lawe, fea∣ring leaste by such a mean the preaching

of the Gospell shoulde be broughte in ha∣tred, and the publication of the same hin∣dered. On the contrary, Saincte Paule was of opinion,* 1.10 that in a matter of so great importance oughte to bée no dreade of daunger, but to make open and pub∣lyke manifestation of the lybertye,* 1.11 whi∣che the Lorde hadde broughte vnto hys Churche. In lyke sorte wée haue rea∣son to presume, that these good seruants of GOD, Luther and Melancthon, sée∣ing the greate resystaunce of the worlde agaynste the preachyng of the pure do∣ctryne, and the abolition of the Papi∣stes abuses, iudged it an acte of wisedome to giue a little place to suche surie of the tyme, and to gaine the heartes of the peo∣ple gently, not to alienate them vntime∣ly by the teaching of the true doctrine of the Sacramentes,* 1.12 expecting from daye to daye more proper and fitte occasion to restors and bring in wholy the true exer∣cise and vnderstanding of the holye cere∣monies, wherin we may be confirmed by the procéedings and degrées of the do∣ctrine whiche wée doe sée in the bookes of

the said holy men.* 1.13 For who can deny that Martine Luther was ignoraunte in manye things at his beginning to preach, which the Lorde reuealed vnto hym after, af∣fyrmyng in the wordes of hys owne mouth, that GOD hadde sente him, not so muche to edifye and reestablishe the Churche of Christe, as to ruinate and batter the kingdome of Antichrist, wher∣in he founde dayly such change of abuses vnworthy to be supported in the Christiā Religion, that in the ende hée protested that the Masse deserued to be abolished, whiche Melancthon in the ende of the con∣fession of Auspurge, maintained contra∣rilye, professing the Masse to bée yet re∣tayned in their Churches. All this not∣withstandyng, you (my brethren) of thys tyme, will not as farre as I fynde, agrée that the Masse is yet retayned in youre churches, no not in the sorte that the con∣fession of Auspurge propoundeth it: The wordes of Melancthon bée these: Falsò ac∣cusantur ecclesiae nostrae, quòd Missam abole∣ant: Retinetur enim Missa apud nos, & sum∣ma Reuerentia celebratur, seruantur ei vsitatae

Ceremo∣niae ferè omnes, preter quam quod latinis conci∣onibus admiscentur alicubi Germanicae, quae ad∣ditae sunt ad docendum populū, that is to say: Our Churches be falsly accused in that they abolishe the Masse, for the Masse is reteyned with vs,* 1.14 and is celebrated with great reuerence, with an vse & obseruatiō of almost al the accustomed ceremonies, sauing that in some places there bée cer∣tain Canticles in the Dutche, intermed∣led with those that are sōg in the Latine, and that to teach the people.

Sée (brethren) howe you would now aduow so goodly a reformation of Masse, being assured that suche institution is the true heape of vanities inuented by men, and tending to the prophanation and a∣bolition of the holy Supper of the Lorde: but if others in the verye tyme of Luther and Melancthon, haue bene moued wyth the spirit of God, and wyth a zeale of S. Paule haue resisted such simulation (wel affected notwithstanding to the glorie of God) proueth it therfore in vs any duety of obseruation of suche Ceremonies, ha∣uing regard only to the authoritie of Pe∣ter?

God defende. No, let Peter remaine still as Peter, and Martine as Martine, that is to saye, as a man that may fayle, and let the spirite of God be encreased by the organs and instrumentes whyche hée shall stirre vp to manifest the truth of his gospell, whether he be Paul or Zwinglius, or Oecolampadius, or anye other of lesse au∣cthoritie than they. And for oure partes, suche organs and instruments of God, let vs receiue, honour, and haue in singu∣lar respecte, without perswasion or belief that they be innocēt, or that they can not erre, or that they bée not ignoraunte of some things. Let vs béeléeue, that from day to daye our Lorde will stirre vp such lyke organs and instruments to aduance hys glorie, and to augment the lighte of hys holy Truth, if our own vnthankful∣nesse be not a barre to such liberality be∣gon by our GOD.

Béesides (brethren) I consider the la∣mentable tyme, wherein those holy men didde lyue, as béeyng employed rather to purge and clense the filthinesse of Pa∣pistrye, than to study or consider of the

introduction of the pure Truthe: they were rather vsed in the resistaunce of the furye of Antichriste and hys supposts, to flée from one coaste to an other, to make Apologies and defences, to aun∣swere the falsehoodes that were laide vp∣on them by dyuers, and to dispute wyth the Monkes of their Purgatorie and Bulles, than that they hadde leysure and quiet libertie to searche by meditation the truth of the Christian doctrine mani∣fested in the diuine worde. By which oc∣casion it came to passe, that their wri∣tings were stuffed wyth so many oppro∣brious and spitefull wordes vnworthy of the true seruauntes of God, and perfecte pronouncers of the Gospel of peace, whi∣che notwithstanding as we supporte such infirmities, as hauing regarde to so wic∣ked a time: So now that god hath sent vs so many beames of his light, let vs leaue to liue and remaine so blind, as in times paste, when we hadde but a glimmering, as it were by suddaine lightning.

My meaning (deare brethren) in al this discourse, hath not ben to other purpose

than to declare the smal occasion we haue aswell one as another, to make Gods or (to say more truly) idols of our doctours, and for their occasions to maintaine par∣rialities, dissentions and debates vppon the matter of our doctrine, to the greate slaunder of the poore and weake conscien∣ces, and notable hinderaunce of the pro∣pagation of the churche: wherein if the Corinthians haue béene rebuked bycause they made Partialities to maintaine the renoume of Saint Paule, the chosen ves∣sell of GOD, Apostle of Iesus Christ, doctour of the Gentiles, and to speake in one word, a man indued wyth moste sin∣gular and excellent giftes, how may God laye it againste vs, who contende, quar∣rell, make continuall warre, and (as a man woulde saye) deuoure one another as Dogs and Cattes, breaking alwaies the bonde of charitie, which Iesus Christ hath lefte of suche estimation.

When the Lorde woulde marke hys disciples and children of hys father, hée willed them not to folowe the confession of Auspurge, nor the Catechisme of Mar∣tine,

or of Iohn,* 1.15 but he saith: In this me•• shal know you are my disciples, if ye lou•• one another: Alas most blind and misera¦ble that we are, whilest wée dispute of th•• true and false interpretation of the word•• of the Sacrament of vnitie, wée break•• the verye vnitie it selfe: in contendyng whether the wicked, infidel, and vnwor¦thy receiue as well the bodye of Chryste, in the Supper, as the children of GOD wée robbe our selues of the very Christ and make oure selues of the number o•• them that receiue him not at all: in sear∣chyng whether Christe come in fleshe, i•• Spirite, or in Sacramente, wée doe de∣priue oure selues of the true communion of Christe: for he that hateth his brother, Christe dwelleth not in him: in siftyng curiously whether the body of Christe b•• giuen to vs in the bread, vndere y^e bread, or with the bread, wée cut our selues of•• frō the true body of Christ, and make vs members of sathan, the father of dissenti∣ons, quarells, contentions and debates.

And for my opinion vpon the matter of the holy Supper, I wyll say in few••

words (good brethren) what I vnderstād, leauing to euery one his libertie to folow that which God shall teache hym. Wée ••now right wel, that the meaning of our redéemer Iesus cōming into this world, was to manifest to men the good wyll of hys heauenly Father towards them: and ••ow his diuine Maiestye had prouided to remedy the fault, transgression, and diso∣bedience of the first Adam,* 1.16 by the innocē∣cie, most pure iustice, and obedience satis∣factory of the second and heauenly Adam. And that men might bée deliuered of the ire and iudgement of God, putting them∣selues vnder the wings and couerture of this Soueraigne and eternall Sacrifica∣tour. And forasmuch as the diuine worde doth shew vnto vs the malediction of mē and transgression agaynste the wyll of GOD, by words taken of oure corpo∣rall nouriture, saying, that as man hathe eaten the fruite of a trée forbidden hym by hys Creatoure, and that by meane of the same eatyng,* 1.17 hée hath made himselfe mimy of the Lorde: In like maner Ie∣sus Christe our Redéemer declareth to

vs by similitude of eating and drinking the Reconciliation towardes GOD that hys obedience hath brought vs, as hée would clearely say, that Man hauyn•• eaten of a forbidden Fruite, hathe pu••¦chased malediction, whereas in eatin•• nowe of a fruite giuen hym by the hand of GOD, hée hathe wonne benedictio•• The fruite and Trée of life whyche w•• oughte to eate,* 1.18 is euen verye hée whych bringeth vs suche happye newes, wh•• with his vertue & power vnspeakable, i•• so tyed and ioyned with vs by the mean•• of Faithe and bonde of hys holye spirit•• that he maintaineth our soules in spiritu¦all and Heauenly life, euen as the brea•• and wine nourisheth oure bodies in co••¦porall lyfe.

Vsyng this similitude the Lord sayet•• in the sixth of Sainct Iohn, that hée him selfe is the breade of lyfe, and gyuin•• life, which is descended from heauen, an•• that who eateth of this breade shall lyu•••• eternallye: That is to say, he shal escap•• the Curse procured by eating of the frui•• defended. He saith also that his flesh is th••

true meat, and hys bloud the true drink: ••nd hée that eateth hys fleshe, and drin∣••eth hys bloude, dwelleth in Christe,* 1.19 and Christ in hym, who is our seconde and ••eauenlye Adam, within whose bodye 〈◊〉〈◊〉 is necessary that wée bée incorporated, 〈◊〉〈◊〉 that he incorporate hymselfe in vs, to ••e ende that wée maye bée able to ap∣••eare béefore GOD, couered wyth the ••antell of hys moste innocente fleshe ful ••f all Iustice.

And bycause our nature is moste dull ••n•• farre from the true vnderstandyng ••f these misteries,* 1.20 oure Redéemer Iesus ••s not only content to propounde vnto vs ••••e coniunction which wée ought to haue ••ith hym, by these similitudes and com∣••arisons of eating and drinking, but also ••••th soughte to shewe vs by some visible ••eremonie, the very same thing that hée ••••the taught vs by worde, to the end that ••••t onely our eares might receiue the in∣••truction of hys preaching, but also oure ••••es féede of some visible representation ••f that whyche we ought to be in Christ, ••nd Christe in vs, that is to say, that wée

be members of him, nourished wyth h•••• proper vertue, and that hée hemselfe 〈◊〉〈◊〉 oure foode. To this ende (I beléeue) th•• our soueraigne doctor Iesus Christ, aft•••• he had supped with his Disciples, and c••¦lebrated the ceremonie of the Pascal lā•• according to the law, to shew vnto y^e pe••¦ple and all the Churche to come, a liue•• representation of the coniunction which hée tooke with his membres by meane 〈◊〉〈◊〉 the sacrifice of his death, resurrection an•• glorification: He tooke bread, and hauyn•• giuen thanks to God his father, he bra•••• it, and distributed it to his Disciples, say¦ing: Take, eate, this is my body which 〈◊〉〈◊〉 deliuered for you: And after he tooke th•• cuppe and saide: This is the cuppe of th•• new Testament, take and drink you all & do this in memorie of mée: that is a•• much as if he shoulde say, to the end yo•• vnderstand what I am to you, wha•• remedy I bring vnto you,* 1.21 what coniun¦ction it is necessary you haue wyth mée and I wyth you: knowe yée that I am bread brokē, offered, & sacrifised for the sa¦tisfaction of your sins, which bread as I

〈◊〉〈◊〉 my selfe, so it is néedful y^t it be in you, ••••d giue you heauenly nouriture euen as ••••e material bread giues you corporal re∣••••ef. And touching the Cup, vnderstande 〈◊〉〈◊〉, that the same doth shew you the new ••estament and confederation whiche I ••actise with you, the whych Testament ••albe ratified with my bloud, and do this 〈◊〉〈◊〉 memory of me: that is to say, when you ••all breake the bread, as I doe, haue re∣••embraunce that you certifie and assure our selues that you bée mine, and I am ••ures, yea youres in suche sorte, as the ••eade is youres whiche you breake, eate, ••••d digeste, and the Wine whiche giueth 〈◊〉〈◊〉 nouriture.

Nowe (brethren) I beséeche you in ••••e name of our redéemer Iesus, consider ••ithout affection, if the interpretation of ••is hole Ceremonie and of these words ••e true or not: If it bée true, to what pur∣••ue doe we searche so many questions, so ••anye subtilties, so manye vbiquities, ••ith other like inuentions to entertayne ••••e worlde in blyndenesse? To what pur∣••••se doe we trouble the people with visi∣ble

ceremonies, with perswasion that 〈◊〉〈◊〉 y^e mean they may receiue Iesus Christ▪ We leaue behind vs, alas and (as it we altogither buried, the doctrine of penanc•• Iustification, regeneration, Sanctifica••¦on,* 1.22 mortification of the olde Adam, a•••• charitie of one to an other, thinges m•••• important and necessary, and in the me•••• while we employ and bestowe our selu•• and tyme in the interpretation of certa•• ceremonies, without the which, god is 〈◊〉〈◊〉 power to shewe vs that whiche they d•••• teache vs. We know also that many h••¦ly mē be deceassed very deuoutly, hauin•• receyued Christe, wythout receiuing th•• eternall signes and visible Elements 〈◊〉〈◊〉 the supper.* 1.23 And to what end wold it seru•• me to eate all the bread whych is in A••¦maine, giuen by the handes of the Min¦sters wyth the wordes of the Supper 〈◊〉〈◊〉 Christ, if I haue not experienced my r••¦nuing, if I haue not tasted my regenera¦tion, if I be not certified that God hath reconciled me with him, and receiued m•• to hys mercy, and that by suche féeling o•• taste I doe not assure my selfe to haue re¦ceyued

Christ?

This is the doctrine, this (say I) is the ••••eaching whiche we ought to preache ••nd repreach, repeate, and remember al∣••ayes to the people, restore to the ••yndes of the ignorant, and propounde 〈◊〉〈◊〉 those that come to learne of vs, not by ••e subtilties of the right hande of God, ••biquities, and such like imaginations. Thys is a thing verye miserable in oure ••••me, that those which speake of the com∣••unication of Iesus Christ, be such as ••••ast proue such a cōmunication in them∣••••lues, a thing to be séene by their wry∣••••ngs: for they speake of Iesus Chryste, ••yther shut within an armorie, or enclo∣••d in past within bread, vnder the bread, 〈◊〉〈◊〉 with the breade, or from vs by xiiij. or ••v. thousand iourneys, as though the true Temple of Iesus Christe, is any other ••hing than the heart of a faythfull man, ••nd he that sercheth it without, shal both ••se his paines and remaine frustrate of ••is hope.

Let vs speake (my brethren) of Iesus Christ and his communication, as peo∣ple

prouing and féeling in our selue•• what is to be nourished in our consci¦ences and soules, with the presēce & ver¦tue of y^e same, otherwise to what vse w•• serue vs our subtill interpretations an•• particular declarations which we brin•• forth? In the ende, the worlde is not s•• blynd, but they can and will vnderstan•• and finde, that we are rather ledde by 〈◊〉〈◊〉 spirite of stomacke, than of the true zeal•• of Gods glory, in the end euery one wil•• sée that those preachers searche no othe•• thing than to maintaine themselues i•• the friendship of the worlde.

* 1.24But nowe to returne to the confir∣mation of the interpretation that wé•• haue giuen to this place of the holy sup∣per, let vs consider, that if in all thing•• that Christ our Lorde hath propounde•• to manifest the necessitie that we hau•• to be in him & be in vs, we should searc•• a presence corporall and fleshly, it shoul•• be (as who say) neuer to come to ende 〈◊〉〈◊〉 for in the olde Testament Christe hat•• bin propoūded to vs in diuers creatures as a lambe, Manna, Water, Stone, Ta∣ble,

meate, bread, feasts, & other things, as may be séene by such as reade the ho∣lye Scripture. He himselfe in his prea∣chings doth cal him a way, a doore, bread of children, a vyne,* 1.25 with other like thin∣ges. Now, if in place where Christ said: I am the doore, who entreth not by mée shal not be saued: he had said this, I am he, shewing with his finger a doore, shall we say for al that y^e Christ hath transfor∣med or transubstantiate himself into the matter of a doore: if our redemer in place where he saide, I am the vine, & you are the brāches, had said, this am I,* 1.26 shewing the vine, and that are you, handling the branches, could we say for all that, that Iesus Christ would cōmunicate his sub∣stance into a grape, & that the Apostles should be transnatured into braunches? sure who were of such opiniō, discouered sufficiently his ignorance & infirmitie.

Notwithstanding, (you others my brethren) make your principal piller vp∣pon such maner of speakings, and all to make the poore ignorant people beléeue that Christe hath made promise to giue

himselfe with the bread, bicause that ha∣uing taken bread, and breaking it, he said this is my body: which wordes (simplye vnderstanded) are as much as to say, my body which is broken, offered, deliuered, and sacrificed for you, is bread, or like to this breade which you breake, eate and digest for the nouriture of your body: In like sort, I being the heuenly bread, shal be broken for you, to the ende you maye haue spirituall and eternall life: there∣fore doe and celebrate this, that is to say, this breaking and receyte of bread in re∣membrance of me.

* 1.27To make conclusion of this matter, I vnderstande that our redéemer Iesus is the fruite of lyfe, who hauing put himself on the trée of the Crosse, hath defaced the sinne and transgression, which the fruite of the trée forbidden brought to vs: And euen as Adam, hauing eaten of suche a fruite, did make himself enimie of God: in contrarie manner, when we partici∣pate with Iesus Christ crucified, we are receiued into the good fauour and loue of oure heauenlye Father, and that by the

onely bountie, merite, and intercession of the self hée, who on the trée of the crosse did constitute himselfe the fruite of lyfe for vs, being assured that the participati∣on of that precious Fruite is not done either by water, wyne, breade, or any o∣ther creature whatsoeuer, but by the vnspeakeable worke and operation of the holye spirite, who hauing called the chosen and predestinate of God, dothe teach them their sinnes and abhominable transgressions by meane of the presenta∣tion of the holy Lawe,* 1.28 he sheweth vnto them their damnation and sentence of e∣ternall death, the whiche they féele so in their heartes, that by experience they may well assure themselues, that the ire and wrathe of God hath bene so mani∣fested to them that they haue swallowed pangs of death,* 1.29 and haue séene before their eyes the throte of hel confound and deuour them: there they finde the fruite of the trée of knowledge of good and euil: they sorowe and wéepe with a penaunce most bitter the miserable bankets or re∣pastes whiche they haue taken of such a

meate and fruite, not only in the person of their father Adam, but also with their proper mouth.

After that by such meanes, the holye spirit hath abased the arogancie of man, his pryde and presumption, and shewed him by experience the definitiue sentēce & arest irreuocable of the eternal against sinners, he beginneth to comfort & giue him good hope,* 1.30 shewing him (as a far off) the Trée of life, and the viuifying fruite hanging vpon it, the which by little and little, degrée and degrée, fayth and fayth, and vertue and vertue, makes him eate, swallow and digest the heauenly breade Iesus Christ, yea with such experience & féeling, that no meat in the world of how great nouriture soeuer it be, is so sēsible in the bodye, as the fruite of life (Iesus Christ) is in the soules of the faythfull, with such manifestation by good workes outwardly, that others may sée & knowe with what meate they be fed.

For when wée eate of euerye other meate, the bodie of him that eateth pro∣ueth only the presence of the meate. But

in suche as eate Christ, the true fruite of the trée of life, is discerned such an exam∣ple in their persons, such ioy and paciēce in afflictions, such care to mortify the old Adam, such a renunciation of the things of the world, with affection to the life e∣ternal, that their neighbours and frends accompanying them, maye sée that they eate other meate than the deuourers of ceremonies doe.

When they haue truely, essentiallye,* 1.31 and really participated of the bodye and bloude of Christ (by fayth as is sayde) of Iesus Christ, all entier, true God, and true man, they assure themselues of such a coniunction with him, that they haue no néede to go to searche him, eyther in the armorie of Priestes, or betwene the hands of mē, to receiue him eyther with the breade, or with the water, as being fully assured that Iesus Christ dwelleth in them, and that they be fleshe of his flesh, and bones of his bones.

And yet for all this, they forbeare not to approche the holy table of the Lorde, to celebrate the holye supper with their

brethren and children of the same hea∣uenly father: Neyther go they thither to receyue Christe of newe in breade or in wyne, neither his fauour or merite: but their firste cause of going thither is, to certifie to all the Church that they are of the number of those that receyue Iesus Christ for their onely redéemer and saui∣our, for their eternall sacrificator, their Captaine, their King, Lord, Soueraigne Prophet and Doctor to teach them in all truth.

Secondly, they take the holye supper as a gage and assurance of the good will of the heauenly father towards them, the same being so constant and firme, that it will neuer chaunge. For euen as GOD hath promised by othe, that the sacrifica∣tor shall be eternall, euen so shall be the sacrificature and sacrifice for expiation of our sinnes.

Thirdly, they receyue in the Supper, the seale of ratification and confirmati∣on of grace, with reconciliation pronoū∣ced by the preaching of the Gospel, to the ende, that by such meane, fayth might be

augmented in them, séeing that God is ••••t ••nelye contented to giue them the ••orde of reconciliation, to assigne his ••••omise•• with the bloude of his proper ••••nne, but hath also signed and sealed his Gospell of re••onciliation with seales, de∣••laring in a wonderfull maner, the very ••hings conteyned in the letters patentes ••nd promise of the Gospell and happye ••ewes.

Fourthly, the faithfull sée in the holy ••upper, as in a table and liuely portrait, ••he communion and participation which ••hey haue inwardly in their hearts with ••esus Christ, knowing also that all the ••uriture and spiritual vigor which they ••e in them, commes of the presence of ••••m whome they consider and beholde fi∣••ured and represented in the holye and sa∣••red ceremonie of the Supper: by meane ••f which consideration,* 1.32 they render than∣••es to the Lorde for the fayth, hope, ••ortification and constancie which they ••éele to be communicated to them by the ••ower and benignitie of him that dwel∣••eth in them. And by this meane, their

faith being augmented, they particip••t•• more and more with Iesus Christ ••nc•• receyued.

* 1.33Finally they learne in the holy Sup¦per, the vnitie and charitie whiche w•• ought to haue one with another: And se¦ing we protest in the receyte of the holy Sacrament to be one body & one church members of one soueraigne head Iesu•• Christ, it is good reason also y^t we learn•• to imitate the Sympathia and mutual cō¦passion whiche we dailye sée in our hu¦maine bodies, whereof if one of our ar¦mes be hurt, the other serueth and com¦forteth it,* 1.34 the féete refusing their prope•• office to marche and go, are content 〈◊〉〈◊〉 kéepe themselues in bed, to the ende th•• arme being hurt, may be in rest, the st••¦macke is satisfied with a slender repas•• to the end to ease that part that is distre¦sed: in effect, euery one of the outward inward members, do so accōmodate the office and function to the ease and com¦fort of the hurt place, that in them may be noted a wonderful harmony & leag•••• of one part with another, the same al••

being liuely represented and expresly re∣••ōmended vnto vs in the celebration of ••he holy Supper of the Lord, to the ende ••hat euery one of vs, may with most di∣••••gent care, labour to preserue the vnity ••f the bodye of Christ, & supporting one ••nother, may learne to couer the faults ••f our brethrē, pardon their wrongs, not 〈◊〉〈◊〉 rebuke and exaggerate too much their ••••norances, but rather to interpret them 〈◊〉〈◊〉 the best, and to teache them with cha∣••itie. Let vs learne in the celebration of ••he holy sacramēt, to make vs partakers ••f the afflictions and persecutions of our ••rethren, whome we confesse in the re∣••eife of the supper, to be the members of Christ with vs.

Behold here (in effect my deare bre∣••hren) one parte of the spirituall fruites ••hat the children of God receyue in the ••eceite of the Supper of our Lord truly administred and simplye vnderstanded, ••nowing right well that Christ had no other meaning in the institutiō of those ••acraments, than to manifest by visible wordes (as Saint Augustine sayeth) the

good wil of God towards them, that is, purge, washe, and make them cleane 〈◊〉〈◊〉 the water of his grace, and by the blou•• of his proper sonne, to conioyne, knit•• and incorporate them with him, euen 〈◊〉〈◊〉 the meate is made one thing with ou•• flesh, in such sort, that euē as by the ex••¦rior preaching of the Gospell, the Lor•• doth offer and presente to all the worl•• the benefit of reconciliation by Christ, like maner the sacramentes be as a tab•• or open shop, wherin the benignitie, me••¦cie and charitie of our God, be exposed 〈◊〉〈◊〉 euery one, offered and represented liu••¦ly in the tables: And miserable shall th•• be, who not searching the life and liuel•• refection and true washing within, d•• embrace the corruptible and deceyuab•• elements, and double miserable shall th•• be, who naming themselues Doctors 〈◊〉〈◊〉 the truth, and pastors of the troupe 〈◊〉〈◊〉 GOD, woulde féede the soules of the•• shéepe with meates that will perishe a•••• corrupt.

* 1.35But nowe to returne to our purpo•• begon, I tooke occasion (my dere belou••••

brethren) to write you these few lines, as ••eing the small fruite of my request on ••our behalfe, when I spake to Monsieur Mathias Yllyricus, who was sayd to be the ••uperintendent of your Churche, wyth ••home I persuaded very modestlye to ••••ew vnto you, and consider himselfe the ••••fancie of this Churche, persecuted and ••••reatened on euerye side, assayled with ••any enimies, and battred with diuersi∣••••e of opinions, with aduise besides, that ••••e time was more proper to preach and ••eache to the people the fayth and hope ••hich we ought to vse to mortifie oure ••icked affections, with a regarde of care 〈◊〉〈◊〉 intertaine the league of charitie one ••ith another, than to imparte with the ••••mple and ignorant sort such debates and ••uestions, as we haue raysed vppon the ••atter of our confessions: Séeing with∣••ll, that such dissentions are rather pro∣••ounced of a iollitie of the hearte to pre∣••erre eloquence, and procure to our sel∣••es a peculiar estimation amongst men, ••han of purpose necessarie for the edifi∣••ation of our pietie: which albeit he sée∣med

to like of, with a disposition to ad∣mitte and performe my requestes, yet contrarilye, I sée he is eyther the author or instigator of a cōfession of faith which you haue set abroache in this Church of Antwerpe: in whiche confession, I can not only finde any one poynt of the thrée mentioned in my conference with him, but also it semes to certen, that you haue raised this confession expresly to trouble this poore afflictted Church. The Lorde of his goodnes giue you true knowledge and repentance of that which you doe: for touching the chiefe poynt of our re∣ligion, that is to say, Fayth, I finde not in your confessiō many texts nor places which kindle the hart of man to imbrace the doctrine of Iesus Christe. A thing which I coulde easily appointe with my finger, if I woulde as vainely employe my tyme in confutation, as I sée a num∣ber do at this day in disputation: only I thanke GOD that by other meanes he hath taught me the doctrine of his truth▪ for if at my first arriuall, I had encoun∣tred your confessiō of faith, to learne m••

to be a christian, I could not haue much profited in a lesson of faith so full of que∣stions, debates, and dissentions.

Deare brethren, if you will with iud∣gement reade ouer that, which your au∣thor hath writtē in your name, you shall finde, that neither Scotus, nor any other Sophisters of the Papists, haue so much ••ndarkned the doctrine of Iesus Christ, nor cladde it with so many questions, as certaine of you haue done: whereof (for example) let vs suruey briefly foure cer∣taine pointes, and that more to reueale the slender edification that their readers may hope for of such lessons, than to en∣cumber our selues with the confutation of such vanities.

Touching that which you say of our inheritance of the originall sin,* 1.36 and frée will lost, the worlde it selfe doth declare well inough at this daye, that euery one hath gotten a good lumpe of the inheri∣tance of the corruption of Adam, and the originall sinne, as they call it, and your writings shewe that you haue had youre parte thereof. And I beléeue

(as you say) that men nowe a dayes haue not any Frée will, séeing it maye be fur∣ther beléeued, that there be a great many that haue slender sense, and well worse vnderstanding, as being altogither ruled and caried ouer by their affections.

Touching the matter of the incarna∣tion of the sonne of God, and redemption of man, I coulde well haue pardoned you the obmission of the subtill questions you vse therein, searching curiously the house wherein Christe dwelleth. Item, what make we of ascension? or the significati∣on of this worde heauen? or the righte hande of God? so that you woulde teache vs the true meane to receyue Iesus Christ into our selues, séeing it pleaseth him, in respecte of his goodnesse, to make his dwelling in the hearts of the faythful and regenerate. Otherways, of what vse is Iesus Christe to vs, being so far from the hart of man, as you make him? B. 4.

Touching youre place of iustifying fayth, I vnderstande not your language, where you say that only fayth, by meane whereof we take (as of a hande) the be∣nefite

of Iesus Christe to obtaine iustifi∣cation, regeneratiō and health: the whi∣che indéede is true: but immediatly after you say, that by the Sacramentes, are imputed and applied to vs the iustice and merite of Iesus Christe: B. 4.

Item, in the same doctrine of Iustifica∣tion, you say it is a moste harde question to know what is that true Iustice which makes vs iust and agréeable to god, with atteinment of eternall life: but I had ra∣ther that without so many argumentes, confutations, and subtilties, you hadde shewed to the poore and ignorant people, what is the christian iustice, and by what meane shée is giuen to vs. B. 5.

In the tractate of good workes you saye, that the workes which men oughte to call good, are those whyche God de∣maundes in hys worde, and that those which be regenerate and guided by y^e spi∣rite of God, are they whiche shewe the fruites of a good Trée: I beléeue it well, and conclude vpon your saying, that who hath not zeale, loue, charitie, who suffe∣reth not all things with pacience, taketh

euery thing in the best part, couereth the faults of his neighbor, and laboureth not to put peace in place of dissention, can not haue regeneration. And touching the rest of your questions, whether good workes concurre in iustification, as a cause for∣mall or efficient, the simple people haue not to doe, contenting themselues wyth this beliefe, that regeneration and faith without good works is a méere hipocrisie & thing dead, and that it is necessary, that our new obedience serue as witnesse of our reconciliation and iustification.

Nowe (deare brethren) as I am voide of intent herein eyther to examine or exaggerate the newnesse of youre con∣fession, and much lesse to confute it by ar∣gumentes, so I will leaue to the conside∣ration of the Reader, youre excuse in cut∣ting off the commandement of the liuing God, vnder pretext of certaine gloses and distinctions vnworthy to be vttered: for here we doe not dispute whether the com∣maundement not to make anye images of veneration, be a commandement par∣ticular, or an appendix of an other, whe∣ther

it be ceremoniall or morall: but wée will here mayntaine that it is an auda∣citie moste cursed to cut off from the law of oure God any one worde, séeing speci∣ally that that summe and content of cō∣mandement is so shorte and compēdious, that it conteineth but ten commandemē∣tes, the which if god woulde haue abrid∣ged, he knew better how to do it, than wée and therfore such as vndertake to correct his stile and accuse him of prolixitie, giue sufficient proofe of their abhominable te∣meritie.

But let vs nowe come to the princi∣pall poynte of your debate and auncient question, the which vpon a brauery you séeme to renue vppon euery purpose and place, without hauing respect to the gret slaunder of those that bée weake. Firste you vtter the summe of your confession of the Supper in these wordes:* 1.37 Credimus igi∣tur Christo affirmante, quòd corpus & san∣guis eius verè ac realiter in sacra Coena ad∣sit, detur{que} externo modo accipiendum cùm Pane & vino, non fide tantùm, aut spiritua∣liter, id{que} tam ab indignis, quàm à dignis

sumantur, & contraria docentes, cum Augu∣stana confessione consentiendo, damnamus. That is to saye: Wée beléeue in Chryste who assureth vs that his body and bloud be truly and really in the sacred Supper, and that it is gyuen vs in taking it out∣wardly wyth the bread and wine, not on∣ly with faith and spirituallye: the whyche body is eaten aswell of the vnworthy as of those that be worthy: And those that shall teache the contrary, wée (sticking to the confession of Auspurge) do condemne them.

Sée here (my brethren) youre goodlye entrie of the article of your supper, whi∣che we may, not improperly, liken to that of the newe inquisitors, who condemne, anathematize, excommunicate, and call Heretikes, and cut off from the commu∣nion of the Churche, all those whiche re∣ceiue not their cōfession, which me think you doe also as of purpose to maintayne yours of Auspurge, as though it were a fifth Gospel, or new article of the Créed. What shall we say (brethrē) to these mat∣ters? haue you no shame that men of good

iudgement and vnderstandyng, shoulde reade suche arrogant and rashe wordes? Who are they that haue se•• the authour of the confession of Auspurge, or that of yours in such aucthoritie or degrée of the Churche, that they may pronounce sen∣tence of damnation agaynste suche as will not admitte theyr interpretation vp∣pon a place or Texte of the Scripture? What is hée of anye iudgement at all, who will not feare to forsake the tyran∣nie of the Papistes, to euer into an n∣ther, almoste of like condition? Wée call the Pope Antichriste, tyrant and but∣cher of mens consciences, bycause that wythout libertie to heare men speake, he cōdemneth and excommunicateth them: and yet your doings are nothing inferior to his crueltie, in pronouncing condem∣nation, not onely agaynste your enimies, but also againste suche as you receiue for youre brethren and companions in the worke of the Lorde, and w••o no lesse for the duety of Christians, than to take away the slaunder from the Churche of Christe, doe searche by all theyr possible

meanes to lyue in loue and friendshippe with you.

I coulde willingly say to the authour of youre confession, as the Apostle sayth: my brother, my friend, what art thou that condemns the seruants of another? Who hath giuen thée such power? Art thou his redéemer? Art thou his iudge? Art thou he in the name of whome he hath bin bapti∣sed? Hath he not a maister, who, if he fall will raise him again, and hath the power to do it? But of what purpose are these words, whē we find our harts so hardned that wée féele not at all the very chastise∣mēts, which God lets fal vpon our heads

Lette vs marke and consider what miserable issues our preachings, confessi∣ons, writings, and commentaries, bring forth: Let vs also behold what fruits are broughte to our audience by our words, what reformatiō of life in our churches, wherein raigne still wantonnesse, lubri∣cities, gluttonies, drunkennesse, vsurie, deceites, with a thousand such like vices, whiche we lette passe, making our selues many times (by winking) companions to

those that commit them, swallowing (as our Sauiour Christ saith) the Camels, & streigning the little Gnats, whiche mea∣neth that we pronounce condemnation a∣gainst suche who pierce not the subtilties of oure interpretations in Christes Sup∣per, making smal reckning of the crimes and dissolutions whyche are committed dayly afore our eies. I praye you what may meane so many sortes of communi∣cations of Christe, the one phisicall, and the other mysticall, an other spirituall, and an other sacramentall, togither also with those which you putte in your con∣fession, the one common bothe to the good and to the euil, when they say, This is my body, & the other whē they say: Do thys in remembraunce of mée. Those wyth suche lyke communications of Chryste, wée neuer learned in the worde of God, but of the contrarye, wée knowe for truth that there is but one meane to receiue Iesus Christe, and haue communication wyth hym, that is to saye, liuely faith, and that accompani∣ed with repentance & penance for our sins

passed & newnesse of life to come, I would to God we were well taught and exerci∣sed in this maner of excommunication of Christe: for touching the rest, what assu∣rance may we take of the doctrin of your article, whyche is not drawne oute of the word of god, but rather of the interpreta∣tions of men? I pray you shew me where it is that Christe affyrmeth, that hys bo∣dye and bloud be truely and really in the bread, vnder the bread, or within y^e bread of the Supper, and that hée giueth hym∣selfe to be eaten exteriorly with the bread and Wine, the same béeing done not on∣ly by faith, or spiritually, but that hée is eaten as well of the vnworthy as those that be worthy.

Mée thinke (deare brethren) that, sée∣ing you will be estéemed so diligent in the obseruatiō of the wordes of the scripture, as preferring nothing whiche is not dra∣wen out of the same, it is necessarye you know,* 1.38 that in all your article there is not one word of the words of Christ: but wée know that both he himselfe and his Apo∣stle teacheth vs the contrary, saying, that

the vnbeléeuing and vnworthye can not possesse Christe, nor be members of hym, séeing they haue not a mouth of fayth to receiue hym.

Besides, I sée that your very confes∣sion doth not accorde at all, wyth that of Auspurge, wherof you make so greate a buckler, no lesse to mayntayne you in the good opinion of the worlde, than to bring youre selues in, vnder the prote∣••tion of Princes and potentates, who at the beginning, vsed very wisely and chri∣stianlye the presentation of thys Con∣fession. For the wordes of the Authour bée these, Article, 10. De Coena Domini do∣cent, quòd cum pane & vino verè exhibean∣tur corpus & sanguis Christi, vescentibus in coenae domini, that is to say: Touching the Supper of the Lorde, they teache, that wyth the bread and wine be exhibited the body and bloud of Christe, to those that eate the Supper of the Lorde.

In these wordes the Confession of Auspurge, make no mention to receyue the body of Christe really and exteriorly, as you say in youres, neither make they

mention at all that the worthie and vn∣worthie doe receiue it.

But herevnto you saye, that we hau•• not the true and incorrupte confession o•• Auspurge, but that you haue certayn Co∣pies and exemplaries thereof beste corre∣cted, whyche you folow in your doctrine: is it possible (brethren) you shoulde bée so negligent in the correction of youre con∣fession wherof you make so great value▪ I am not of opinion that the princes pro∣testants wold suffer to be printed in thei•• townes, Articles of their confession, con¦taminated and imperfect: truly you trou¦ble greatly the world: for if those whic•• follow not your confession, be condemne•• by your sentence, and you onely haue th•• true copie of this confession, wée must 〈◊〉〈◊〉 thē necessarily come to you as to a spring or fountatne of truth and helth: some ma•• saye (as in derision of those things,) tha•• wée muste come on pilgrimage to searc•• youre Registers and Libraries, as in ty∣mes past they went to Ierusalem, Rome, o•• S. Iames. Oh good God, what mockerie what presumption of people? But, to pre¦uent

you of cause of complainte againste vs, and that your inconsideratiō be more manifestly discouered, we wil receiue the article of your incorrupt confession, whi∣che as you say to bée reserued with you, so you shall fynde it beareth not a worde of that which you haue vttered.

Youre wordes bée these: Sequimur igitur in hac controuersia sententiam decimi articuli Augustanae confessionis: po••rò ar∣ticulus ille decimus ita habet in incorruptae confessione, quàm sequimur: De Coena do∣mini docent, quòd corpus & sanguis Christi verè adsint, & distribuantur vescentibus in Coenae domini: & improbant secus docentes. That is to say: Wée followe in this que∣stion and debate the aduice and sentence of the tenth Article of the Confession of Auspurge, which tenth article is written in this sorte, in the confession whiche wée followe, whiche is not corrupted: It is taught, touching the supper of the Lord, that the body and bloud of Christ be tru∣ly presente, and bée distributed to suche as eate in the Supper of the Lorde, ney∣ther are they approued which teache o∣ther

wayes.

Nowe (brethren) I praye you shew•• mée where it is that you finde here you•• realities, and vbiquities, or that the vn¦worthy doe eate the body of Christe, wit•• other sortes of doctrines which you hau•• preferred, and wold authorise them wit•• the confession of Auspurge, whyche not¦withstanding, wée will not receyue as 〈◊〉〈◊〉 rule of oure Christianitie, and much less•• the Confession of anye other man that i•• vpon earth.

Wée will be Christians, and so be cal¦led, we will folow the confession of faith whyche oure GOD the father, and Ie¦sus Chryste hys Sonne haue lefte vnt•• vs: that is to saye, the dyuyne word•• in the olde and newe Testamente th•• summe of oure Religion: Wée receyu•• the simbols of fayth receiued of olde tim•• in the Churche: we haue not bin bapti¦sed in the names of Martine, Zwinglius or Caluin, but in the name of the Father the Sonne and the holye Ghoste: by whyche meanes wée detest and abhorr•• all those names and surnames of Par∣tialities,

that is to saye, Martinistes, Zwinglians and, Caluinists, with other ••ke, knowing very well that GOD is ••reately displeased wyth suche separati∣••ns and partialities in the doctrine of re∣••gion. And I wish with al my heart, that ••he doctours whiche haue taught here be∣••re, and suche as at this day doe preache ••e Gospell, were of more modestie and ••isedom, and purely consecrated to search ••he glorie of the Lorde, and not theyr ••wne proper praise: then should the peo∣ple bee in more lybertye of conscience, ••nd the worshippers of one onely God, ••nd not of mortall men, ignoraunte and ••ynde, who, makyng themselues as Idolles, doe desire to bée followed and ••olden in greate admiration: I woulde 〈◊〉〈◊〉 God that euery one woulde saye with Sainct Iohn the Baptist, it is méete that Iesus Christe be exalted and magnified, ••nd that I be diminished and vnknown: ••t is to Iesus Christ, to whome we ought ••o send the poore soules, desirous to finde ••nowledge and iustice, and not to youre confessions, institutions, catechismes, or

commentaries.

For the reste (brethren) you séem•• to complayne of the greate diuersitie 〈◊〉〈◊〉 interpretations that many haue pronoū¦ced vpon the words of the Supper, wh••¦che partly I can not denie, bicause man desirous to make their churche apart, do raise their value or estimation of them selues among their audience, wyth pr••¦tence to celebrate their owne names: fr•• whence it procedes, that hauyng but on•• truth, and one simple intelligence in th•• wordes of Christe, all suche as digref•• from the same, to vse some strange an newe order, do euery one bryng into th•• Churche his innouation.

But I beséech you cōsider, whether a¦mongst those that receiue the tenth Art••¦cle of the Confession of Auspurge, ther b•• any diuersitie of interpretatiō, to the en•• that if you wil haue all the worlde (for 〈◊〉〈◊〉 eschuing of the condēnation of your sen¦tence) to folow your confession: you fir•• labor to establish an accord amōgst you•• selues, and then euery one wil deliberat•• vpon that he hath to doe. For you bein••

deuided amongst your selues,* 1.39 & of diuers ••pinions, we are ignorāt in the part we ••ught to folow to escape your cōdēnatiō.

First you know well that Mathias Yl∣••••ricus, whome I thinke to be the author ••f your confession, is not of opinion with ••hose that haue composed and presented ••he confession of Auspurge, and you and ••e are not ignorant of the contētions, de∣••ates, and dissentions, which be euen till ••his day betwene him & others: Al which I will not here repeate, bycause my in∣••ente is not, to kindle the coales of dissen∣••ion, but rather to quenche them, I will ••ot bring to lighte the faultes of others, ••ut rather couer & hide them, albeit it is ••asie for euery man to sée, both how thin∣ges haue passed, and how they are now v∣••ed, and that by Bookes that are printed.

Touching the breaking and brusing of breade, you sée I am sure, that in thys ••owne of Antwerpe, the Ministers be not of accorde. I leaue aparte the truthe of the Question, which you call indifferent,

notwithstanding that the institution 〈◊〉〈◊〉 the Lorde beareth by manifest wordes the breaking of the bread. S. Paule ca••¦leth y^t holy Supper the breking of bread whych also all the auncient church do ap¦proue. And for my part, I am of opinio•• that in the ceremonie of the holye Sup¦per, the breaking of breade oughte to b•• obserued, as signifying and assuring t•• vs that Iesus Christ was offered & bro¦ken for vs: for the reste, as when Chris•• celebrated the supper, whether the bread he had then betwene his hāds,* 1.40 was grea•• or little, I leaue the decision of that que¦stion to Monsieur Mathias Yllyricus, wh•• saith that Iesus Christe in the Supper brake the breade, bycause the cakes wer•• too great, and hée had not made prouision of little waffernes as we vse, so that ne∣cessitye forced hym to breake the breade without hauing intent to teache vs any•• thing by the breaking of the bread.

The Churches of the moste noble Prince elector and Countie Palatine, re∣ceiue the confession of A••spurge, and yet in youre Catechisme you teache that the

vnfaithfull and vnworthye doe not eat•• the bodye of Christe in the Sacrament, the which is against your article, and cō∣se••••••tly against the confession of Au∣spurge.

The Diuines of the renoumed prince of Hess•• haue receyued the confession of Auspurge, and yet Andreas Hyperius do∣ctour of the vniuersitie of Marpurge•• be∣longing to the sayde Prince, rece••yued the Confession presented by the Straun∣gers out of the towne of VVesell, against which confession Heshussius his compani∣ons and yours, haue raised many deba∣tes, to banish from the countrey such as folowed the said confession, the same ar∣guing manifestly, that you and your com∣panions be not of accorde with the chur∣ches of the sayde Prince.

Ioannes Pimeerus; a man learned, and no lesse deuoute, as you knowe, albeit be receyued the confession of Auspurge, writ notwithstanding, a booke against the said Heshussius, refuting the opinions of the Supper, and other things, the whiche Heshussius nameth himselfe to be of the

confession of Auspurge, and your adhe∣rent and confederate to maintayne this dissention.

In the yeare 1565. the righte noble Prince elect of Saxon, presented to the v∣niuersitie of VVittemberge, the writings of Ireneius and Iames Andreas, as vpon meaning to examine thē touching their opinion of the supper, where vnto the v∣niuersitie aunswered, that the sai•• ••en∣rius and Andreas, vsed in this matter di∣••••••s and sundrie orders of speache, both now, dangerous & altogither vnknown to the auncient Church, that is to saye, that the humanity of Christ was disper∣sed into euery place▪ that the humanity of Christe was Creatour of all things, that Iames Andreas confounded the com∣munication of languages or properties in the person of Christe, and that they shared that the vniuersitie of Tubinga & the church of VVittēbergh were troubled with these innouatiōs of doctrine, exhor¦ting them to cease from such disputati∣ons, with contentment onely to beléeue that the wordes of Christ be true, when

he sayth, this is my body. Now my bre∣thren, what part I pray you shoulde we follow, séeing both the one and the other be of the confession of Auspurge?

Paule Eberus denyeth expresly, that the vnworthy eate the fleshe of Christ, who being of the confession of Auspurge, doth neither agrée with you, nor yet with Brentius, who maintaineth, that Iudas (in the Supper) did as well receyue the body of Christ, as S. Iohn, or S. Peter.

The eyght article of the confession of Auspurge doth teache, that the vnfayth∣full are not members of the church, and therefore receyue not but the outwarde signes of the Supper. So that when you lay that the vnworthie receyue the body of Christ, you are there contrary to your own proper confession. I pray you what coniunction is there betwéene light and darknesse? What acquaintance betwene Iesus Christ and Beliall? No, let vs ra∣ther remember and retayne that whiche the Prophet sayth, that God loueth not the wicked nor their wickednes, neither shall the vngodly dwell with him.

Philip Melancthon, author of the con∣fession of Auspurge, in the Apologie of the same confession doth teache, that the participation of the body of Christ is re∣ceyued of the faythfull by the meditation of his benefits: then to receyue Christ, it is not néedefull to gnawe him or breake him with our téeth. Besides, the wicked which haue no meditation, nor godly re∣cordation of the benefites of Christ, al∣though they chaw the bread, yet can they not receyue Christe by the saying of the same Author, to whome your doctrine is contrarie in this poynt.

Martine Luther hath ben estemed a good interpreter and vnderstander of the con∣fession of Auspurge, and yet he fayth that the very iuice and mary of the holy Sup∣per, is to receiue an assurance of the re∣mission of oure sinnes by the sacrifice of Christ. Those then that say, that the vn∣faithfull and vnworthy receiue the bodye of Christ, which is the iuice and marow of the sacrament, be contrary to the said doctor: and by consequent, to the confessi∣on of Auspurge, the which you do in you••

Article.

The Duke of VVittembergh, willeth and meaneth that his confession agrée with that of Auspurge, and yet the arti∣cle of the Supper in his confession is in∣terpreted by the wordes of Ezechiell, say∣ing this Quarey or tyle is the towne of Ierusalem. &c. That is to say, doth signi∣fie or meane the towne of Ierusalem. &c. Who then will not receiue this place in the interpretation of the Supper, disa∣gréeth with the confession of the sayde Prince, and by consequent, with that of Auspurge, amongst whom is Kemnitius, who reiects wholy this place in the mat∣ter of the Sacraments.

Touching this worde (vnworthye) and who ought to be called so, you be not of accorde: for Heshussius your compani∣on, with large argumentes goeth about to proue that the faythful cānot any way be called vnworthy. Kemmitius (in the cō∣trary) maintayneth that the place of S. Paule treating of the vnworthinesse of such as receyue the Supper, ought to be ••••••erstanded and interpreted by the o∣ther

place of the Gospell, where the Cer••¦••uriō saith that he is not worthy that I••¦sus Christ enter into his house, as the a••¦cient doctors haue interpreted it. Whic•• of these shall we beléeue, séeing they be 〈◊〉〈◊〉 contrarie opinion, and yet both the o•• and other followers of the confession o•• Auspurge?

The xiij. Article of the Confession o•• Auspurge, teacheth that the lawfull vs•• of the Sacrament demaundeth necessar••¦ly Faith, without which vse, the Sacra¦ment is no Sacramēt. Those then whic•• haue not fayth in the administration o•• your Supper, haue not also, neither Sa¦crament nor body of Christ, and therfor•• the Communion that the vnworthie do•• make, resistes your owne confession.

The xxj. Article of the confession 〈◊〉〈◊〉 Auspurge sayth, that for the difference 〈◊〉〈◊〉 ceremonies and traditions of men, a m•• ought not to accuse the other Churches and much lesse condemne them of erro•• nor call them aduersaries, who are of contrarie opinion: And yet you (my br••¦thren) call the other Ministers of thy

Church, aduersaries, enimies, and peo∣ple cut off from your companie, bicause they do not blesse at the aultar the bread ••efore they doe distribute it, with obser∣uation of other ceremonies that are of ••ustome in your Supper.

Touching this worde (with) when you saye the bodye of Christ is receyued with the breade, you are not of accorde: for certain of your cōfession affirme that Christ is enclosed within y^e bred, others, vpon the bread, others, as the fire with∣in the hote water, others, as y^e fire with∣in the burning iron, others, as the grāge or house within the letters or wordes of contract: in effect, who woulde recite all the similitudes & interpretations which they of the confession of Auspurge, haue made vpon the words of the supper, and all to maintaine the doctrine of the pre∣sence of Christ, linked with the exterior ••lements, should find the discourse long, and the matter of small purpose. In the ende, Iohn Alasco, superintendent of the Church of London, being in the Church o•• Frankefort, and séeing such dissentions

tending rather to dissolue the vnitie 〈◊〉〈◊〉 the Church, than to redresse it, is of opi••¦nion, that, that worde of the Confession of Auspurge, where Christe is receyued with the breade, signifieth, that when th•• faythfull eate the breade in the Supper with their corporall mouth, their spirite with the mouth of Faith receyues Iesus Christe, whiche is on the righte hand•• of GOD. And suche interpretation o•• this worde (with) was receyued of th•• Senate of the towne of Frankefort, as a declaration agréeing with the confession of Auspurge, whereby the poore straun¦gers which are withdrawne thither, liue•• in peace and quiet, vntill by reason of o¦ther quarelles, this Question was eft∣soones renued, by whiche meane they be¦came in effect the cause of the dissipatio•• of so flourishing a Church. There be al∣so amongst you that say, that the body o•• Christ is present in the Supper, as Iesu•• crucified, was present to the eyes of th•• Galathians, and as the day of Christ wa•• present to Abraham: and yet are they re∣ceyued into the company of these which

maintaine the Confession of Auspurge. And bicause Heshussius, being at the vni∣uersitie of Hidelbergh, made himselfe eni∣mie to this interpretation, and troubled the Church with debates and questions: it is sayde he was banished from the said vniuersitie, like as diuers haue alreadye put in wryting many things belonging to this dissention, and others whiche we haue mentioned.

Beholde (brethren) one chiefe occasion much hindring manye men to embrace the true religion, and to bring themselues into your assemblye, as séeing amongest you so great diuersitie of opinions. And for your partes, touching the matter of the Sacraments, you pursue them so e∣gerly, so sharply, and with such bitternes and stomacke, y^t the very blinde themsel∣ues discerne in you, more desire to obteyn victorie, than zeale of God to instructe your ignoraunt brother. For when we haue a direct will towardes our neygh∣bour, with a liuelye touche of compassi∣on of his ignoraunce, and haue a Chri∣stian desire to manifeste vnto him the

truth, we do not procéede by iniuries, ex∣cōmunications, nor condemnations, the same being in déede the very effects and motions of a contentious and arrogant spirite, with a minde full of felonie. But of the contrarie, we vse swéete and softe words of inducement, with persuasions of modestie, as knowing assuredly, that man is a kynde of creature so fierce of stomacke, as he is not to be qualified o∣therwise than by gentle admonishment, and specially in the case and question of his religion, which hauing hir true foū∣dation in the bottom of his hart, it is im∣possible to plant persuasions of religion afore we haue ouercome & gayned that place with gentle allurements, and then with frute, to plant there the doctrine of fayth. Besides also, you labor vs greatly to enter into disputation in this Church vpon the poynt of the supper, which we will not refuse, so that it may be done in good order, and with the consent of the state: we would also that you agrée first amongest your selues, to the ende we might knowe what part to maintayne:

Wherin albeit I cannot but feare, that your intent was rather to search matter of triumph without victorie, with occa∣sion to sende of your bookes to the nexte fayre of Frankefort, than of a zeale & pur•• affection to pacifie this afflicted Church: toward which God graūt vs the zeale of his glory. And I pray you, of what pur∣pose wold it be to vs vpon the disputatiō to agre with you: seing that by such mea∣nes, we shuld fal into y^e euil wil of a gret part of the Princes Protestants of Ger∣manie, who abhorre alredy the opinions you haue vttered of the person of Christ to be in the presence of the Supper? by the same meane also, we shuld make our selues companions and adherents to Yl∣lyricus, your Superintendent, or author of your confession, who is hated of the moste noble Churches and vniuersities of Germanie, and chieflye in VVittenberge, who hath bin y^e mother nurse of the first Protestants. These things considered, I sée neither order to dispute, nor reason to come to accord with him & his adherēts.

The seconde point, wherein I reque∣sted

Mathias Illyricus and you, to take some paynes, was, in the doctrine of mor∣tification, a thing most necessary for this lamentable time, wherin we sée so many Epicures, so many Libertines, so manye Atheists, and people abandoned to all fil∣thinesse and dissolution: of which so prin∣cipall a matter you touch not one worde in all your cōfession, but rather with your vnbridled order of procéeding, shewe to y^e people great example of immortification. By the which, those that haue iudgement in spirituall things, maye sée that youre doctrine and Scripture is not a doctrine taught by the spirite of God, and recey∣ued in his schoole: but rather certayne textes and propositions gathered oute of the papers and Bookes of others, who (peraduenture) haue proued better than wée, that whiche they haue taughte and left in writing.

The last part of my request to M. Illi∣ricus, was, to exhorte you to intertaine a charitable and louing vnitie, to the ende al the church might be edified, as well by the one as the other, which he hath done

quite contrarie in your cōfession, as wit∣nesseth the words of y^e xvij. article in this sort: Quod aduersariorum coena impie cele∣betur. Si quis hactenus dubitauit, vtra sen∣••entia sit verior in sacramentaria cōtrouersia, ••lli sanè vel ex solis ipsorum agendis ac formuli•• sacra communionis, & ipsa praxi coena statue∣••e haud difficulter poterit. Tantis enim corru∣••ptelis, sacrilegijs, in tam sacrosanctis mysterijs ••assantur, vt citra horrorem ac tremorem eas ••ophanationes, pia mens cognoscere non possit. ••as igitur vastationes ac violationes tanti my∣sterij hic breuiter exponemus, vt sibi pusilli Christi cauere à tantis piaculis & ira Dei pos∣s••nt. Multis ergo modis eorum liturgia impiè ••••ragitur. That is to saye: If any by the things aforesayde, be yet in doubte, not knowing whiche is the truest opinion in the matter of the Sacramentes, he may easily be certified of a truth in beholding their actions and ceremonies in the cele∣bration of the Communion:* 1.41 for there be so many corruptions and sacrileges in so holye mysteries, that a Christian mynde cannot behold such prophanations with∣out horror and feare. We will then de∣clare

briefly in this Epistle, the destru∣ctions and violations that are commit∣ted in so great a mysterie, to the ende the little ones of Christ maye stande vpon their gard against such execrable crimes, but speciallye againste the ire of God. Their ceremonie of the Supper (that is to saye,* 1.42 of the sacramentaries as you call them) is celebrated with impiety in ma∣ny sorts. First you say, that we make no benediction vpon the bread. Secondly, in that, that when we giue the breade, we exhort those that receyue it, to haue re∣membrance of Iesus Christ broken, of∣fered, and sacrificed for our reconciliati∣on to the heauenly father, and satisfactiō of our sinnes with the diuine iustice. Thirdly, bicause that in this, we séeke to be folowers of Iesus Christ, who cele∣brating the supper, sayd to his disciples: Take and eate. &c. Fourthly, you accuse vs in that we forget in the Supper the wordes of consecration. Fiftly, for that we pronounce not the wordes of conse∣cration, to the ende the bread may per∣ceyue our voyce, and so vnderstande the

worde of God, and so be conuerted into the body of Christe. Sixtlye, you accuse vs, bicause we persuade the assistantes, not to settle their eyes vpon the conside∣ration of the visible & exterior elements, but rather raise our minds & cōsideratiō to Iesus Christ, the true heauenly bread for the nouriture of our soules, who be∣ing already immortall, is glorified vpon the right hande of the Father. The sea∣uenth impietie which you saye we com∣mit, is, That we tell the assistantes that they take the breade and wine in remē∣braunce of Iesus Christ. In the eyght, you saye we fayle, in that we vse the wordes of Christe, saying: Take and eate, and haue remembraunce of Iesus Christe employed for you, wherein ac∣cording to your scoffes of custome and poeticall sleightes, you make vs like to the Beguiars and Beguines, when they féede in their repastes. The Lorde pardon you such orders of teaching to your neygh∣boures, and reueale vnto you the mo∣dest grauitie whiche he demaundes in those that professe themselues pastors of

the shéepe, and pronouncers of the Go∣spell. Ninthlye, you blame vs in that we doe not counterfeite Iesus Christ as the Priests of the Papists doe, as obseruing not point by point, and worde by worde, the ceremonies that he made, and speake not in the same order the wordes which he pronounced. Your tenth and last accu∣sation is, in that (as you saye) we rob de∣ceitfully the supper of the wordes of con∣secration, by meane whereof the body of Christ ought to come thither, and yet we say to the assistants that they receiue the bodie of Christ.

Beholde (deare brethren) one part of the accusatiōs wherwith you haue char∣ged vs touching the matter of y^e Supper, whervnto I will not aunswere, as being things so vaine & of so small importance, that there is none participating with ey∣ther pietie or godlinesse, which accoūt not the time lost, or at least euill employed in the debate of such things, for as the Lord hath made vs once to vnderstand (by his grace) what it is to receyue Christe, and that we haue felt the fruites of his pre∣sence,

so all youre accusations and Ar∣gumentes of persuasions to the contra∣rie, are but superfluous. And therefore in place to make you aunswere, and fall into the faulte whiche I sée in many, who doe nothing in all the tyme of their life, but dispute and debate, I will praye to that good God, to giue vs all a grace of participation wyth his lighte, whyche chaseth awaye all darkenesse of error and ignoraunce.

I praye you what fruite can procéede in writing a newe booke of the questions and differences, that these .xxx. yeares haue bin so sharply argued, and yet with∣out profite. Would it be any other thing than in causing to bée reprinted sundrye repetitions, to fil the faires of Frankeforte and set the bookeprinters on work? A va∣nitie moste greate, and yet followed of manye men of knowledge, who, desirous by these meanes to borrowe themselues an estimation, wish that the world knew that they haue such a facilitie to compose bookes, that in one euening after supper, they can write as many quaires, as may

suffise a spéedy Printer to imprint in a wéeke. Considering (alas) not at all, that the deuotion of a christian consists not in wordes, nor in the multitude of papers and bookes, but in the true feare of God, accompanied with liuely faith and care∣full mortification, with study, by all oure possible means to preserue the bond & lea∣gue of charitie one to another, giuing the worlde to knowe, by oure lyfe and exam∣ples, that our confession is the better.

I coulde haue wished (deare brethren) that where in your confession, you haue disgorged so manye iniuries at youre pleasure, againste suche as desire youre wealth and honour, at the least that you had giuen a shew of a christian modestie. But it séemeth that you woulde make this youre vncharitable dealing an eui∣dent witnes & proofe of the hate and euill wil you beare against your neighbors, & that without any iuste occasion in them, calling them aduersaries and ennimies, prophaners of the Supper of the Lord, & darkening wyth corruption the words of S. Paule. You call them sacramentaries,

people that know not what meaneth the ascention of Christe, what is hys righte hand, nor what is glorification of the hu∣manitie of the Lorde, wyth other lyke thynges.

Let vs leaue, let vs leaue (good bre∣thren) such maner of disputation, and let vs forget to maintaine oure owne inter∣pretation: yea let vs search the edification of the church of Christ, and not our own glorie. Let vs studie to leade men by our preachings to Iesus Christe oure Soue∣raine doctour, and not to followe neither the cōfessiō of Auspurge, the Catechisme of Martine, nor the interpretatiōs of Iohn nor Peter. Lette vs make it knowne to all the princes and potentates of Germanie, that al those questions be banished, and wée desyre to lyue in reconciliation and friendshippe: And let not the weake haue occasiō to say, that we serue most as mat∣ches and bellows, to kindle the hearts of such personages, to make them shew thē∣selues enimies of those who confesse one selfe Gospell of Christe with them.

Truly the Doctors, Pastors, and Mi∣nisters

of the Gospell, ought to bée suche now, as by word and writing, to become suters to the Princes Protestants, to take into their protectiō, and vnder their wings, the churches which the Lord hath stirred vp in these lowe Countries, and that they maye become humble interces∣soures to the king of Spaine, oure soue∣raine Magistrate, for pitie ouer hys poore and moste loyall subiectes, who without any offence vnto the Maiestye of theyr Prince bée persecuted, murdered, afflicted as seditious and rebells, and hādled with more crueltie than may be beléeued but of such as haue séene it.

In the meane whyle, wée triumph in the Pulpit wyth béestowing here and there, captious Inuectiues, callyng some Caluinists, some Sacramentaries, some seditious and rebelles, breakers of Images with other lyke. Wée sende oure Confessyons stuffed wyth Iniuri∣ous matters, debates, and quarrells, to the Princes of Almayne, to the ende they may sée what valiant champions we are on this side. And howe (at the least) the

Confession of Auspurge triumpheth in the towne of Antwerpe by oure meanes. In the whych meane while, the glorie of Iesus Christe is buried, or altogither forgotten, and we haue so hardened our harts, that the afflictions of our brethren and neighbors doe not touche vs at all, but we heare them reckened, and recken them our selues with scoffes and mocke∣rie, thinking to escape better cheape, by∣cause we are couered with the confession of Auspurge.

No no (brethren) it can not be so, for God knoweth how and where to find vs, though it be in the bottom of the sea: he hath his armes so long, that he is able to draw vs from the lappe of the greatest Monarches of the earthe. And therefore lette vs not put our truste in the strength of the fleshe, but rather let vs march with all feare afore GOD, and search only his glorie. And in place to make factions and separations of the Churche, let vs go with one courage and heart to batter the kyngdome of Sathan, wyth the supersti∣tions and Idolatries broughte into our

Christian religion by him and his suppo∣stes.* 1.43 Let vs make warre against vices, and not against men, whiche be the crea∣tures of God (bée they Papists or other) discouering so the abuses, as neyther the abusers nor they that be abused thynke, that we crie out against them rather by iniurious malice, than for a zeale wée haue to drawe them to one estate.

Of what purpose is it to vs to fill our Bookes and writings wyth iniuries a∣gainste the Pope, Cardinals, Bishops, Priestes, and Monkes, and to studie for exquisite words and infamous epithetes to breath vppon them in the pulpit? Are wée so forgetfull that wée remember not what we haue bene our selues? Lette vs beare in mynde, that there haue not pas∣sed manye yeares since wée were in the same pitte and quagmier plunged vppe to the chinne, yea euen to the top of our hea∣des, from whence, if the Lord of his good∣nesse haue drawne vs, bestowing the tre∣sures of his mercie vpon vs, followeth it therefore that we shoulde either exclame or crie out against such as vnhappily re∣maine

yet in the place, from whence we are come? Were it not better to offer thē our hand to helpe to pull them out of the pitte, and to exhorte them gently to ac∣knowledge the myserable estate, wherin they are? for it is impossible euer to gayn their hearts by the way we take, bycause man wil be in libertye touchyng hys be∣léefe and religion: and the more he shall be resisted, the more eigre will he be foūd in the pursute of that that is defended vn∣to hym: employing hys bodye and goods, wyth lyfe and all (if n••ede be) to preserue his libertie in these points, and lastly wil estéeme those as hys sworne ennimies, who by anye other meanes (than gentle∣nesse) will séeke to spoyle hym of this li∣bertie.

To thys (brethren) you maye aun∣swer me, that the tirannye of the papists is so abhominable, that there is no heart possessed with anye Religion,* 1.44 whose paci∣ence maye endure so intollerable a yoke into the church of God, séeing they ar not contented to bury the benefites of Iesus Christe, to rob and vsurpe his dignitie, to

make themselues merchāts of his bloud and redemptiō, to beguile and seduce the poore people and their consciēces sending soules to hell, in place to draw them out of purgatorie, and lastly as a full of their tirāny haue subdued and put vnder their féete the Monarchs, Emperours, Kings, Princes, and Magistrates of the earth, forcing them to an humilitie vpon their féete: they haue vsurped Seigniories and principalities by violence and effusion of mans bloude, to t•••• ende to make them∣selues princes and great Lords and theyr children, neuews, and allies, hauyng at∣tyred themselues gorgiously with stolne feathers, like to Esops crow: and where afore they were so simple, that they hadde scarcely wherewith to fill their bellies, nowe some of them are béecome Prin∣ces, some Dukes, Earles, Marquesses: others triumph at theyr pleasure, deuou∣ring the goodes of other men: all whych is tollerable with them, bycause that the Pope their father hath put them in pos∣session of suche wealth iniustly vsurped.

And if anye one (kindled wyth the grace

of our Lorde) be priuie to such abuses, and goeth aboute to discouer them to the people, incontinent the Popes, their Parentes and Allies, with open mouth doe call suche Preachers Heretikes, A∣postates, banished Strangers, and peo∣ple vnworthye of reliefe in a Common state, and will enter forthwyth into de∣uise and trauaile, and that with all dili∣gence, to commit them eyther to the fyre and fagottes, or otherwise to extirpe them quite from the earth: bycause they feare that the preachers of truth, discouering their pot of roses (as the prouerbe saith) and that the worlde vnderstanding their tirannies, euery one will withdraw and take away his fether rightely belongyng to hym: and so in the end, the Crow will eftsoones become a crowe, and this ioily fellowe dothe returne to his first begger∣lye estate.

Herevnto I aunswere and saye, (good brethren) that you haue greate reason, and I woulde in GOD the stones had mouths to manifest suche abuses. But yet there is necessarye to our side a

sober obseruation of modestie in y^e words we vse to speake:* 1.45 for my part, I dout not at all, that the diligence of the Popes, Cardinals, with their parēts and Allies, is not rather to maintaine their vsurped estates, than the glorie and zeale of God: for if they had anye religion, they would shew it in their life and cōuersation. But (alas) all the worlde séeth that the grea∣test zealors and defendors of the Papists, shewe almost no feare of God: and the Popes thēselues, deride with open throat our sauiour Christe, according to the exā∣ple of one that died not long since, who ha∣uing lefte behinde him many lordships to his children and nephews, vsurped by ty∣ranny, saide (in sorte of railing or madde scoffing) that this fable of Iesus Christ, had greatly profited many houses, who of shifting roysters and disordered people were become possessoures of large reue∣nues. Marke this blasphemie, consider what religion this holy S. Peter and vi∣car of Christe hadde in his hart, who not∣withstanding vsed his tymes and occcasi∣ons so conueniētly, as he forgat nothing

that concerned his profite. But my hope is in God, that he will destroy that Baby∣lon, and the tyrant Nemroth, that defen∣deth hir, his parents and Allies, who to preserue their vsurpations, raise warre against the children of GOD, and mur∣der them.

Expecting (deare brethren) this hor∣rible iudgement and moste assured pu∣nishement that wil fall vpon them, let vs vse pacience in the wrong they offer vs: If they call vs heretikes, bicause we will not folowe the faith of their Popes, but embrace that which Christe hath taught vs. Let vs estéeme oure selues happie, if they call vs Apostates, bycause we bée come forth, or rather the Lord hath won∣derfully deliuered vs frō the Idolatries and superstitions of the Papistes. Lette vs accompt our selues neuerthelesse hap∣py: for my part, I protest afore the Lord, that it is to mée a title and surname of glorie and dignitie, to be called Apostate of the Pope and the Antichriste of Rome. If they call vs banished from our coun∣trey, let vs rather reioyce than discom∣fort,

knowing that God hathe not bani∣shed vs from his grace, neyther is it Christe that hath throwne vs out of hys spirituall kingdome: but it is the inquisi∣tours, who woulde either haue banished or burned vs per effigiem, in spending their rage vppon the strawe and papers, by∣cause they coulde not execute it vpon the flesh and bones of the members of Iesus Christ. Let vs giue thanks to god in that such banishments and persecutions pro∣céede not to vs as being guiltie either of thefte, murder, or treason to our Prince and magistrate, nor attainted of any o∣ther offence worthy of punishment, but bicause we search the health of our soules in the simple and pure word of God.

If they call vs straungers, let vs re∣membre that the heauenly father,* 1.46 which hath aduowed vs for his children, is lord of Heauen and Earth. And into what part so euer we shall go, we be in the coū∣trey of our father, we be his proper inhe∣ritaunce, as the Prophete sayeth in the Psalm. 7. That the righteous shall dwel in the Earth, and be lawfull possessors of

the same. Let vs comforte oure selues in this, that neyther oure running oute of the countrey, nor oure absence from the lande of oure birth, hath béene moued by any vsurpation of the possessions or goodes of other: but onely to giue place to persecutions. Such fléeing awaye is not shamefull, but rather honourable, séeing we are companions of oure heade and redéemer Iesus Christe, who from his childhood was a stranger in the coun∣tries of the Egiptians, shewing the per∣secutions of Herode.

If our persecutours doe curse vs, let vs blesse them, if they search or séeke oure death, let vs pray for their life: And when ther shall come question to discouer their abuses, tyrannies, and extortions, let vs vse it with sobrietie, modestie, and gra∣uitie, that it may appere euen to themsel∣ues, that we are not led by any malice a∣gainste their persones, but of a spirituall zeale to the glorie of God, the aduaunce∣ment of the kingdome of Christ, chiefe of the church, and to the health of the soules of the poore and simple people beguyled,

and seduced euen vntill now, by the prea∣chers of dreames and fables, who vnder the colour of Iesus Christe, haue marti∣red his church: and being in déed very ra∣uening Wolues, doe name themselues pastors and sheepherdes, of the troupe of God. Lastely, lette vs endeuor to liue in peace one with an other, whether they be of y^e Romish religiō, or reformed church, praying always to the Lord that he will lighten vs in our ignoraunces, whiche wée ought to shewe to euery one wyth all modestie and gentlenesse, accordyng to the example of our mayster and Redée∣mer Iesus,* 1.47 who hath not disdayned to re∣ceyue gently, and teache myldly his very enimyes persecutyng hym dayely,* 1.48 and making coniurations to take from him his life. Let vs remember that being euē vpon the crosse, pinched with the extreme pangs of death, not mynding his owne paines, he had remembrance of his eni∣mies, with prayer to his heauenly Fa∣ther, to pardon their offences: let vs imi∣tate the Lorde our creator, whose mercy and goodnesse are so plentiful, that he ma∣keth

his Sunne shine both vpon the good and the euill. Let vs not vse regarde, that this man hath suche an ignoraunce, nor that man will receiue any article of oure confession. Let vs loue all, helpe all, em∣brace all, and support the ignorances and infirmities of all. For better were it that we failed in this point (if it be a fault at all) than to make vs iudges of the con∣science of an other, and giue out sentence of condemnation against those that agree not with vs.

For ende (deare brethren) I beséeche you take in good parte this my Epistle or Letter, mouing no otherwise than of an affectioned hart towards you, wherof the Lorde is my witnesse, and I assure it in myne owne conscience: and let it not (I praye you) be an occasion to you to write Bookes nor Pamphlets, ••eing I haue no meaning to enter into defiance, or warre with the pen, neither doth the tyme serue for it, but rather of néede to vs all to ap∣ply our selues to better things, and lette vs labour to encrease our knowledge in that which we want to be doctors of the

Gospel: for the acknowledging of our ig∣norance oughte rather to incense vs to a will to learn, than to make our selues in∣quisitours and censors of the Faythe of others, with employing the tyme to fill bookes and papers, wyth questions alto∣gither impertinent to edification.

I humbly beséech the soueraine maie∣stie of our good God and heauenly father, that it will please hym to furnishe youre iudgements and vnderstādings wyth the knowledge of hys holy wor••••, to the end that by the meane of youre preachings, youre audience may learne a true faithe, an assured hope in Iesus Christe, and a carefull mortification of the olde Adam, and that the same Lorde, so renue youre harts and enflame your wills in the affe∣ctiō of charitie towards your neighbors, that from henceforth, wée, béeing ioyned with you, and you with vs, in we liue in peace, and tranquilitie of body and spirit in the assembly of our Lorde Iesus soue∣raine pastor of our soules, who, hauyng bought vs by the inestimable price of his obediēce, and bloud most precious, it may

also please him to garde vs agaynste all dissentions, & make vs liue in the vnitie of himselfe, vntill, that being spoyled of this corruption, we maye perfectly re∣ioyce in the coniunction of him and the e∣ternal glorie promised vs by his meane, of the which in his own person, y^e rather to make vs inheritors therof, he hath al∣redy taken possession, sitting on the right hande of God with all power in hea∣uen and earth. To whome be all glorie and empire for euer. A∣men.

In the tovvne of Antvverpe .ij. of Ianuarie, 1567.

Your affectioned brother in Iesus Christ, and humble companion in the vvorke of God, Anthonie de Corro, of Siuill.

Notes

• * 1.1

  In the Pul∣pit ought not be pre∣ched other vvords thā of God, to knovv and serue Christ
• * 1.2

  Descriptiō of the false Prophetes and prea∣chers of the Papistes.
• * 1.3

  Reade the Epistle of S. Iudas the Apostle.
• * 1.4

  A meane to accorde questions concerning the do∣ctrine.
• * 1.5

  VVarre of learned mē most slaun∣derous.
• * 1.6

  VVhereof it cōmeth, that the au∣dience in the refor∣med church to be de∣formed in liuing.
• * 1.7

  M. Yllyrye
• * 1.8

  The autho∣ritie of Lu∣ther and o∣ther Do∣ctours of the Gospel.
• * 1.9

  The vvis∣dome of S. Peter.
• * 1.10

  The zeale of S. Paule.
• * 1.11

  Galath. 2.
• * 1.12

  Reade the ••••utles of Melancthō to Luther, but chiefly the second.
• * 1.13

  Reade th beginning of Sleidan historie.
• * 1.14

  VVhat sup¦per the Protestants had in the beginning.
• * 1.15

  The marke of the Chri¦stians. Io••n. 13.
• * 1.16

  Doctrine of the holy Supper of Christe.
• * 1.17

  The summe of the Do∣ctrine 〈◊〉〈◊〉 Christe.
• * 1.18

  Christe is the Fruite of the Tree of life.
• * 1.19

  The true vnderstan∣ding of the vvordes of Christe. Iohn. 6.
• * 1.20

  Cause of the celebra¦tion and in∣stitution of the Supper
• * 1.21

  Interpreta¦tion of the vvordes of Christe in the Supper.
• * 1.22

  The Spirit of God is not lincked to out∣vvarde ce∣remonies.
• * 1.23

  The recei∣uing of the sacraments serue no∣thing to suche as vvil not re∣ceiue Christe.
• * 1.24

  The vn∣derstāding of the vvordes of the holy supper.
• * 1.25

  Note the absurditie of the false interpreta∣tion of the vvordes of the supper.
• * 1.26

  Note the interpreta∣tiō of these vvordes.
• * 1.27

  Comparisō betvveene the first and second A∣dam.
• * 1.28

  Meane to receyue Christ. Election. Vocation. Penance.
• * 1.29

  The true preparatiō to knovve Christ, is to knovv the necessitie vve haue of him.
• * 1.30

  The faith∣full feele the presēce of Christ in their heart.
• * 1.31

  The life of a Christian shevveth that he hath Christ in him.
• * 1.32

  Sacrifice of thanks gy∣uing in the holy sup∣per.
• * 1.33

  Confirma∣tion and augmenta∣tion of Christ re∣ceyued in the supper.
• * 1.34

  The holye supper re∣presentes vnto vs a brotherly charity of one to an other.
• * 1.35

  The occa∣sion of the vvriting of this Epistle
• * 1.36

  Reade the Articles of the confes∣siō of faith of Yllyric, the better to vnder∣stande the Articles folovving.
• * 1.37

  The opi∣nion of Math. Y•• lyricus & his compa¦nions tou∣ching the Supper.
• * 1.38

  ••Vhat ••niunction ••etvvene ••hrist and ••eliall. 〈◊〉〈◊〉. Cor. 6.
• * 1.39

  Thei of the cōfession of Auspurge, agree not amongest themselues vpon the vvordes of the supper. Reade the booke na∣med Anti∣these of the true & fal•• exposition of the tenth Article of the Cōfes∣sion of Au∣spurge, the Authour of the same is Sybran An¦dreas. Touching the dissen∣tion of M. Ylliricus, vvith Phi∣lip Melan∣cthon, and those of the confessiō of Auspurge, read the e∣pistles of Melancthō in manye places, but chiefly the Page 452. Also the Acts Synodals imprinted in the yere, a thou∣sande, fyue hundred fiftie and nine. Also the ansvvere giuen to the legate of Saxon by Philip Melancthon.
• * 1.40

  Seeke the confession. K. 10. &. 11.
• * 1.41

  A sharpe poynt of M. Yllyri∣cus in his confession.
• * 1.42

  The prea∣chers of the confes∣siō of Au∣spurge ac∣cuse the o∣ther mini∣sters.
• * 1.43

  VVee ought so to preach and vvrite a∣gainst the abuse of the Papists vvyth a Christian modestie.
• * 1.44

  The tirāny of the Pa∣pists vppon the spiri∣tualtie & tēporalitie.
• * 1.45

  The cause vvhy the papists and ••heir allies ••ake vvar against the Gospell.
• * 1.46

  The chil∣dren pf God are ne¦uer out of their ovvn countrey.
• * 1.47

  Iohn. 3.
• * 1.48

  Luke. 7.