church as the church of Rome of Ausbâ—ough Lyence And yet is y e churcâ—e otheâ—wyse taken and many wayes whiche it nedeth not nowe to recyte Here therfore I beleue that there is one churche of theÌ„ whiche haue the same one spyrite that assureth theÌ„ that they be verely thâ— chyldren of the family of God and these are the fyrst fruites of the churches This churche I beleue erre not in the truth that is to saye in these fyrst pryncypall articles of the fayth vpon the which our christen relygion standeth and is fouÌ„ded I beleue also the vnyuersall sensyble churche to be one whyle it holdeth this true confession spoken of before And I beleue them to be of the same churche who soeuer by christen profession obeyth it accordynge vnto the wrytteÌ„ worde and promyse I beleue Isaac Iacob Iuda beynge infantes and all that were of the sead of AbrahaÌ„ and also those infantes whose parentes in the prymatyue churche at the prechyng of thapostles turned vnto christ to be of this church For Isâ—ac oâ—her of the olde fathers excepte they had ben of the churche they had not receyued y e bagge and cognysance therof Syth they wâ—re then of the churche beyng infantes then aâ— well therof must our infaÌ„tes lytle ons be of the churche to Vvherfore I beleue and know that thynfantes coÌ„seigned with the sacrameÌ„t of baptisme be of the church For the infantê acknowledge it by the mouthes of theyr godfathers and owne fathers to in y t they be offered of theyr parentes vnto y e churche yea rather the promyse whiche is no lesse made vnto our infaÌ„tes but more largely oftener theÌ„ to thynsantes of the olde fathers offer them vnto y e churche These are the pryncypall grouÌ„des foundacions as touchynge the infantes to be baptysed coÌ„mended vnto the churche agaynst the which all the daâ—tes engynes of the Catabaptistes that is to saye of them y t wyll haue vs christened agayne may nothiÌ„g preuayll For they are not onely to be baptysed y t beleue but they that are of the churche by the reason of the promyse of gods worde For els shuld none of the apostles haue baptysed any man wheÌ„ none of y e apostles were sure of the fayth of hym y t outwardly aknowleged and obeyed theyr prechyngê For Symon y e iuggler charmer Ananias Iudas to and many mo were baptized wheÌ„ they obeyed and toke the name of christeÌ„ men and yet had they not fayth Agayn Isaac yet an infant was circuÌ„cised when he neither sayde he wold be of the church nor yet beleued but the ê“myse tolde theÌ„ y t he was of the churche of god Sith then our infantes be in the same place that thynfantes of the Hebrews were therfore doth y e promyse concernynge them made vnto our church both name them confesse them to be of the churche Vvherfore verelye aswell doth baptisme as circumcission we speke of the sacramente of baptisme nothynge els require then the one of these two either the aknowlegiÌ„ge or name gyuyng or els the couenant or promyse whiche all shall be more clere by these that folowe ¶ The .vii. article Seuently I beleue yea I knowe it verely that all the sacramentes neither gyue they grace nor yet bring it nor dystribute any grace at al. In which assercioÌ„ ê‘adueÌ„ture I shall seme to bolde to affyrme moste myghty Emperoure but yet my sentence standeth faste For grace for as moche as it is gyuen and made vs by the holy goste I speke latynely vsynge this worde Grace for forgyuenes indulgence absolucion and a free benefyte so doth this gyfte peerse and enter onelye into our spirites Nowe the holy goste nedeth nother gyde nor caryer for he hymselfe is the brynger and power and myght wherby althiÌ„ges are borne hauing no nede to hymselfe to be borne neither haue we red in any place of scripture that sensible thynges as are the sacramentes shulde certaynly brynge with theÌ„ the holy goste But yf the sensible thyngê be at any tyme brought with y e spirite theÌ„ was it the spirite that broughte them with hym and not econtrarie the sensible brought the spirite For when the vehemente wynde was brought and with the wynde was broughte the tongues the spirite brought them not they the spirite So dyd the wynde bryng the quailes and toke awaye the locustes but neuer were quailes or locustes so swyfâ—e as to brynge the wynde with them So when the wynde beyng so great that it myght eueÌ„ hylles haue taken away goyng ouer Hel as yet was not the Lorde borne in that blaste And to be shorte lyke as the wynde bloweth whether his natural course lyeth we hearyng his voyce not knowing whence he coÌ„meth nâ—r where he falleth euen so is it with euery man that is borne of the spirite y t is to wytte that is inuisible and insensybly lyghâ—ened 〈◊〉 of the spirite and drawne of god the father The verite hath spoken these thynges Wheâ—fore it can not be that thorowe thie dopynge into the water nor by this draft nor y â— morsell nor that anoyntyng that the grace of the spirite be brought into vs for yf it be so then were it knowen howe where by whom into whom the spirite were brought For yf the present effect of grace were bounde vnto the sacramentes in the whiche it shulde nowe be brought and worke then were al they gracelesse whiche had not receyued the sacrameÌ„tes albeit they be elâ—cte and chosen whiche election is by the grace of god in Christe Ephe. i. Neyther doâ—h Materia or subiectum hynder the course of the spirite as our diuynes skold and dyspute it for that the matter must fyrst be disposed or the grace of baptisme or of the thaÌ„kes gyuynge as they saye be gyuen hym whiche muste fyrste be prepared vnto it For after them he that receiueth this grace by the sacrameÌ„tes either he himselfe prepareth hym selfe or els is he prepared of the spiritâ— yf he prepare hym selfe then may we of our selues do that same thynge whiche grace goyng before which they call gracia preuenieÌ„s shulde do so is gracia preuenieÌ„s put out of office If he be prepared of the spirit to receyue this grace then I aske whether this be done by the inducynge of the sacrament or withoute the sacrament yf it be done by the meanes of the sacrament theÌ„ must man be prepared vnto one sacrament by another and so shall we neuer come to the fyrst sacrameÌ„t but procede into infinite sacramentes for no man can be after this wayes prepared to a sacramente withoute another former sacrament yf we be withoute a sacrameÌ„t prepared vnto the receyuyng of the sacramentall grace theÌ„ must the spirite be present with his benygne grace before the sacrament be gyuen and grace receyued before the sacrameÌ„t be mynistred Of whiche we gather whiche thynge I do gladlye admytte in the sacrameÌ„tes that the
wytte the bodye and soule be both mixte confounded togyther when that thyng is spokeÌ„ by the hole man because of the vnyte of the parsone whiche because of the propertye of the one parte alone parteyneth but to the one part Paul sayth wheÌ„ I am syke then am I most strong Vvho is here syke Paul And who is it that is also so stronge â–ª Paul But is not here great repugnance and contradiction in Paule to be both syke â–ª and hole both at once No verely For Paule though he be but one parsone yet is he of two natures Vvherfore â–ª when he sayth I am syke verely the same persone speaketh which is Paul but that same syknes is not appropriated vnto both his natures but onely vnto his body And where he sayth also I am stronge albeit the parson of Paule speke it yet is it his soule onely whiche is in the syknes of his body so stronge So we say the sone of God is deade euen the very same which for that so perfyte vnite of his persone is both god and man but yet as concerning onely his humanite and manhed he dyed Thus not I alone do beleue but so dyd all the catholyke faythfull both olde newe beleue bothe of the Godhed of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe And thus beleue they that now professe aknowlege the truth vnfaynedly ¶ The .ii. Article Secondarily I knowe and beleue that the moste hyghe godhed which is my god hath constituted and decreed frely of all thynges so that his counsell dependeth not of the occasion of any creature for to ordayn and decree any thynge eyther fyrste discussed debated by reason or fetched at any ensample is a token of the breach and imperfection of mannes wysdome God therfore whiche froÌ„ euerlastynge vnto euerlastynge beholdeth althynges with one cleare presente looke nedeth not any reasonynge or to tary depeÌ„de of any fact But he is all alyke euer wyse prudent good c. and so doth he frely decree and dispose all thynges what soeuer they be for all are his Oute of this his vnserchable goodnes althoughe he shuld make man in y e begynnyng whom he knew well that he shuld fall yet had he then of euerlastynge also decreed that his sone shulde be cledde with the nature of man to repayre and restore thâ— fall For by this waye his goodnes is made manyfest ouer all For in this his goodnes is contayned both his mercye and iustice His iustyce he expressed when he casted oute the transgressours of y e plesauÌ„t Paradyse byndynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases laynge a lawe vpon hym whiche he was neuer able to beare yet is y e law ryght holy and good And here is he nowe become twyse a miserable mortall wretche learned not onelye his fleshe to haue had fallen into miserie but also his mynde for feare of the lawe nowe traÌ„sgressed to be greuously vexed and troubled For wheÌ„ as toutchyng the spirite he sawe the lawe to be holy iuste and the messaÌ„ger of the mynde of god as that same thynge whiche coÌ„mauÌ„deth nothynge els theÌ„ that which equite perswadeth with y e same eye also seynge hym selfe in nothynge to fulfyll the mynde of y e lawe so in his owne iugement coÌ„dempned all hope of that felycite clene cast awaye he fled lyke a desperate maÌ„ from the syght of god lokynge for nothyng els then to suffer perpetually to beare the heuy payne of euerlastynge tormeÌ„tes And hytherto was the iustyce of god declared manyfestly But when the tyme shulde come to shewe y e goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice then god sente his sone to take our nature in euery behalfe saue in y t at it is prone dysposed to syn to thenteÌ„te that he now being a brother lyke vnto vs might be a mediator to be offerd vp for vs to satisfie y e iustyce of god whiche it behoued to coÌ„tinewe both as holy inuiolate as his goodnes and mercye pure and vnspotted that the worlde â—hulde be assured both of his Iustyce to be â—eased and also of his present benygne mercye to be offred vs. For syth he gyueth vs for vs his owne sone howe can it be but that he gyueth vs with hym and for his sake all thynges Vvhat thyng is it of which for his sake we be not suer of whiche so huÌ„bled hym selfe that not onely he wolde be lyke felowe with vs but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fauour and grace of the goodnes of god wherby he so loued the world that is to wyt man kynde that he wold laye forth his owne sone to y e death for the lyfe of it These I thinke are the lyuely fountaynes and swete veynce of the gospell This beleue I to be that onely one alone sufficient medicyne for the syke soule wherby she is restored to God and to her selfe For nothynge els maye assuer her of the fauour and goodnes of god but god hymselfe It is he that hath so lyberally so plentuously so prudently powred forthe his hole grace fauour into vs that now there is no more left that we can desyre vnles any man were so bolde as to require of hym more then ynough and aboue so hygh a redoundaunte plentuousnes ¶ The .iii. Article Thyrdlye I knowe no notherway no nother hoste nor sacrifice for synnes to be purged then christ For not Paule hymself was not crucified for vs. There is no nother pledge of the goodnes mercy of god so certayn and vndoubted nothynge so farme and faste as is god Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ. Vvherfore here are forsaken and lefte both the iustificacion and satisfaccion of workes also the expiacion intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god For this is that onely mediator betwene god and man euen Christe Iesus both god man Thus therfore standeth ferme and faste the eleccion of god For whom he hath chosen he so chose them before the creacion of the worlde that throughe his owne sone he wolde purchace and posses them For as he is benigne and mercyfull so is he holy and iuste Vvherfore all his workes resemble and sauour of his mercye and ryght wysnes so y t his eleccion expresseth them both For it came of his merciable goodnes to chose theÌ„ whoÌ„ he wolde haue it was his ryghtwysnes to purches hym his elect to Ioyne them to hym by his sone made for vs y e host and sacrifice to satisfye the iustyce of god ¶ The .iiii. Aarticle
vnite of the essence Yea it shulde be more able to seperate the vnite of thessence whyle one person adsumeth vnto hym a creature whiche the other in nowyse take not then the humanite to be in one place and the diuynite euerye where shulde deuyde the person when euen in the creatures we see the bodyes to be bounde to one place and yet theyr power and vertue to be spred excedyngly wyde As is an ensaÌ„ple in the sonne whose bodye is but in one place and yet is his vertue and powre stretched ouer all places And the mynde of man wrandreth euen aboue the starres and sercheth the depest of the earth whyle his body is but in one lytle place Agayne yet sayth christ yet agayne I leaue the worlde I go to the father Here is this worde LEAVe as before was this worde HAVE so that our aduersaries can not say and glose it out addyng we haue hym not visiblye For when he spake a lytle before of the visyble subtraction and withdrawyng of his bodye he sayd thus for a lytle whyle ye shall not se me c. who wolde here conteÌ„de of this sayinge ye shall not se me his bodye to be present but yet inuysible verelye none excepte suche as wolde iugle with his sayinges and his presence and absence bodely Vvherfore shulde he fle mennes syght which wolde be here and shewed hymselfe so ofte vnto his disciples after his resurrection But it is expedient sayth he that I go my waye But and yf he were here styll it shuld not be expedient that we shulde not se hym syth as ofte as his disciples doubted of his bodely preseÌ„ce he exhibited and offerd hymselfe manyfestly that neither sense nor mynde shuld not suffre any lacke of hym nor he diceyued but fully and certainly adsuered of his presence hymselfe sayinge vnto them fele and touche me and feare not For it is I my very selfe And vnto Mary he sayd Touche me not Albeit he shewed hymselfe to her visibyle And wheÌ„ he was nowe goynge hence and shulde commende his disciples vnto his father he sayd After this tyme I shall not be in the worlde Here is a verbe substantyue after this I am not in the worlde as well as is in these wordes This is my bodye So that nother here can our aduersaries say that there can be no trope whiche denye that verbe substantyues maye receyue any trope But the thynge it selfe nedeth no suche euasioÌ„s for it foloweth But these are in the worlde whiche Antithesis and contraposicion teacheth playnelye hymselfe as concernyng his manhed not to be in the worlde after that his disciples shuld be in it And to knowe wheÌ„ he went his way not as they rather fayne lye expouÌ„dynge it that he shuld but make hymselfe inuisible thus sayth Luke And when he shulde take his leue at them he wente his waye from them was taken pv into heauen He sayth not he vanysshed out of theyr syghtes or made hiÌ„selfe inuisible Of which thynge Marke thus wryteth The Lorde after that he hadde spoken vnto them he was taken vp into heauen and sytteth on the ryght hande of God he saythe not he taryed here styll and made his body inuisible agayne Luke in the actes when he had sayde these thynges they beholdynge hym he was borne vp and eleuated and the cloude toke hym oute of theyr syght The cloude couered hym which cloud it had ben no nede of yf he had but onely haue had withdrawne the syghte of hymselfe and so to haue had ben here styll presente onely inuisible neyther had it haue ben neade to haue so ben borne vp and eleuated And euen there in the same place it is wrytten This same Iesus whiche is taken vp from you into heauen euen thus shall he come as ye haue sene hym go heÌ„ce into heauen Vvhat can be more clere manifest then these wordes FroÌ„ you saith he he is taken vp wherfore he can not se styl with them after his manhed nother visiblye nor inuisibly But wheÌ„ we shall se hym come agayne euen as he thus went his waye then shall we knowe hym to be presente in dede both bodely and visibly But so longe as he thus yet come not agayne we muste nedes beleue that as concernynge his humayne nature that is his maÌ„hed he sitteth on the right hande of the Father vntyll he come agayne to iudge the lyuynge and the deade And as for them that denye Christes bodye to haue a place sayinge that it is not in any place let theÌ„ loke howe openly they go bliÌ„dfolde agaynste the truthe For he was in the kryb vpon the crosse and in Hierusalem wheÌ„ his parentes sought hym in the sepulcre and without the sepulcre for the aungell sayd he is rysen he is not here behold the place where they had layd hym And yet leaste they wyll saye his body to be euery where let theÌ„ heare this The dores shutte Iesus came stode amonge them what nede were it for a bodye to come and to go from place to place that is in all places what nede was it for hym to saye I shall go before you into Galile syth his body was there already yf suche a body shulde be euery where that but inuisiblye He shuld haue left out these wordes he came and I shall go before you and haue sayd I beynge euery where presente wyll shewe my selfe visible here there c. But awaye with these tedious sophisticall vanites which take awaye from vs the verite both of the humanite of Christe and also of holye Scripture These testimonies proue euydently christes body to be nowhere present but in heauen to speake orderly and ryghte accordynge to the scriptures of the nature properte of the bodye of christe adsumpt taken vnto the person And as touchyng the confereÌ„ce of scriptures that apere contrarye what soeuer they tell vs of the myraculouse powre of god yet oughte we neuer so to wreste them to make vs beleue that God doth any thyng coÌ„trary to his owne worde for that were his impeteÌ„cye agaynst his power not with his power Also that the naturall bodye of Christe is not eaten with our mouth himselfe declareth it when he sayd the Iewes stryuynge murmuriÌ„ge vpon the bodely eatyng of his fleshe The flesh whose eatyng ye mysse vnderstaÌ„d profytethe nothynge at al that is to eate it naturally but to eate it spiritually by fayth it ê“fyteth moche for it gyueth lyfe Vvhat soeuer is borne of fleshe it is but fleshe what is borne of the spirite is spirite Nowe yf the naturall bodye of Christe be eaten with oure mouth what els but fleshe is it that coÌ„meth of that naturall fleshe so eaten least this argumeÌ„t seme but lyght to some meÌ„ let vs heare the tother parte what so euer is borne of y e spirite is spirite ergo what soeuer is spirite it must be borne of the spirite yf theÌ„ the
fleshe of christ be so holsom and suche saluacion vnto the soule it must nedes be eaten spiritually and not carnally that is to say with fayth and not with oure teth And this pertayneth vnto the matter substaÌ„ce of the sacrameÌ„tes that the spirite is begoteÌ„ by the spirite not by any bodely thynge as we touched it before Paule warneth vs of this thiÌ„ge in that he sayth Albeit he knewe christ somtyme after the fleshe yet nowe he knoweth hym nomore concernyng the fleshe By these places we are coÌ„strayned to confesse that these wordes This is my bodye must nedes be taken not naturally but sygnificatiuelye sacrameÌ„tallye in sygne as are these This is the pasouer or passynge fore bye spokeÌ„ of the pascall lambe For that same lambe so eaten yearly in that solempne feste holden was not the selfe passynge foreby but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done Vnto this agreith well the succession imitacion for the supper succeded the lambe Vvhiche thynge teacheth warneth vs that Christe dyd vse lyke wordes in a lyke phrase for the succession obserueth the imitacion Vnto this agreeth the selfe same coÌ„posicion and ordre of the wordes the tyme also speaketh coÌ„senteth to the same maketh all for it so the olde passouer is but remembred and the newe thankes gyuyng is instituted also the very propertie of all the memorialles and remembraunces all make for this same sence whiche callyng them the name of the same thynge wherof they make the memoriall or remeÌ„braunce So dyd the Athenienses call thalleuacion or the easmente of theyr coÌ„mon dette not as though yerely their dettes shuld be eased or paid but because thei celebrated that thynge perpetually that Solon had in tyme past made and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge And euen so the thynges whiche are the sygnes and memorials of the verye body bloude of christe are called his bodye and bloude Now here foloweth argumeÌ„tes Lyke as the body can not be fed with any spirituall thiÌ„ge nomore can the soule be fed with any bodely thyng But and yf the naturall body of christe be eaten theÌ„ I wolde wyt whither it fede the bodye or the soule it fedeth not y e bodye ergo it fedeth the soule yf it then fedeth the soule theÌ„ doth the soule eate fleshe and so is it false that the spirite is borne onely of the spirite Secondarely I aske what thynge is it that the body of christ naturally eaten maketh it perfyt effectuously If it remytteth syn as one parte wytnesseth ergo the disciples got remission of theyr synnes by eatynge it in the mauÌ„dye and then christe dyed for them in vayne But yf his bodye eateÌ„ dispenseth and distributeth the vertue of Christes passion as the same parte sayth then was the vertue of the passion and redempcion disposed and distributed before it was begon And yf it fedeth the bodye that it shuld be healed to ryse agayne as a certayne other maÌ„full folisshly affyrmeth then moche more shulde it heale our bodye lyfte it vp agayne from syknes But Ireneus otherwyse vnderstandeth this sentence y t is to wyt our bodyes to be fed nourysshed with the body of christe to ryse agayn deifyed vnto lyfe For his myndes that the hope of our lyfe to come resurrection is stablyshed by the resurrection of christe beholde this faier maner of speche Thyrdly yf the naturall body of christi was gyueÌ„ the disciples at his supper then must it nedes folowe that they eate it euen as it theÌ„ was theyr beyng and lyuynge but then was it a passible and a body that myght suffre wherfore they eate a body that myght be wounded and suffer death for then was it not yet gloryfied But yet when they saye that they eate the same body but not as it was passible but euen suche one as shuld be after his resurrection then obiect we thus ergo Christe had then two bodyes at once one that was not yet glorifyed by his death resurrection and another that shuld be gloryfied or els was that same one selfe bodye at the same tyme both passible and impassible And so syth in his agony his maÌ„hed feared the death it might be gathered that he suffered not but that the body endewed with this gyfte of impassibilyte vsed and enioyed it Vvherfore it maye be thought that it suffered not but apered to haue had suffred deth which opinyon of these blynde sophisters opeÌ„ vs the waye vnto Marcions heresye There maye be yet moste noble Emproure .vi. C. mo argumeÌ„tes made agaynst these papistes but we shall be coÌ„tent with these at this tyme. Nowe that the olde Doctours which shalbe the laste parte of this article do agree with vs I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose saynge in his commentarye vpon the fyrst pystle vnto the CorinthiaÌ„s vpon these wordes cap. xi Shewe and gyue thaÌ„kes for the death of the lorde c thus For bycause we be delyuered by the death of the lorde we remeÌ„brynge this thynge in eatynge and drynkyng do signify his fleshe bloude whiche haue ben offred vp for vs. c. Here speaketh Ambrose of the meate and drynke at that maundye wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying which in his .xxx. treatise vpon Ihon affirmeth that the body of christ muste be in one place where the prynted bokes haue for oportere that is for it muste nedes be they haue it maye be in one place but they prynte it false For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them it is red oportet it must be in one place wherby manifestly we se the olde doctoures not to haue had vnderstanden it of the naturall eatyng of christes bodye but of the spirituall eatyng what so euer they haue spoken soleÌ„pnelye of the Supper For when they knewe that the body of Christ must nedes be in one place and that at the ryght hande of the Father in heauen they neuer were so vngentel to pluk his body downe theÌ„ce to breke it agayn and chawe and chaÌ„me it with the stynkynge teth of men Also Austen writynge agaynst Adimantum in the .xii. ca. sayth That these thre sentences the bloude is the soule this is my bodye and the stone was Christe were spokeÌ„ in a sygne to sygnify one by the tother and after a longe processe he sayth I may interprete that presepte to be layde in a sygne for the lorde doubted not to saye This is my bodye â–ª when he dyd but gyue the signe of his body these are AusteÌ„s wordes Here is lo the key wherwith we may vnlocke all the darâ—ke wordes of the olde doctours of
ne cloth nor comforte nor harboure me in any one of these my lytle sely membres but ye bytterly coÌ„maunded all the Englyshe hostes in Anwerpe in no wyse to suffre vs to come into theyr howses for anye releyse and socour Oh crull seade serpeÌ„tyne wheÌ„ wylt thou feare god more then maÌ„ Wylt thou dissemble with god dampne thy owne bodye and soule for a transitorye coÌ„maundement or pleasure of any mortall man Fearest thou not haste thou not a soule is there no hel is thy soule mortal is there no woâ—lde of soules after this is there no God to whoÌ„ hertes reynes and thoughtes are layde wyde open Suerlye at your departynge and as soone as your soules shall be cyted to apeare before youre iudge Christe ye shall seale the moste bytterest remorse of coÌ„science also at your generall iudgemeÌ„t with moste horrible feare shall ye be so smyten that ye shall byd the mountains to fall downe vpon you to couer you from the fearfull face of your iudge Then shal we stande agaynst you iÌ„ great coÌ„stancy for that ye haue thus cruelly persecuted vs. Vvhiche thyng your selues beholdiÌ„ge you shall be troubled with horible feare waylynge for the anguishe of your myndes saying within your selues beyng sorowful but all to late lo these are they whoÌ„ once we had in decision reuyled spytefully oure selues then madde had wente theyr synes and learnynge to be madnes and heresie so puttyng them to death moste cruelly shamefully but se howe they be noumbred amonge the chosen of God and we our selues theÌ„ were heretykes erred from the waye of the truth the lyghte of the iustifyinge by fayth onely shyned not vpon vs but we wearied oure selues in our owne wicked vyle workes but y e waye of the lorde we knewe not RepeÌ„t ye therfore in tyme yf ye wyll not be dampned for it is gods cause and his worde whiche you persecute we defende with peryll of oure lyues Vvherfore we dayly praye in fayth that hâ— wolde coÌ„uerte you or els take you away that his churche myght breath a lytle in rest If there be any feare of God in you ye shall repent or els our praiers are promysed shortly to be herde of hym whiche stereth vs vp with his spirite thus to praye Amen ¶ Quod impii cupiuÌ„t irritum fiet ¶ Imprynted by me Rycharde wyer i. Theâ—sala â— i Parai xxiiii His confessioÌ„ of the vnite trinite of God His faythe of Chrâ—ste the â—one of god man Of the .ii. natures In one person The distinct ê“perties and operacions of the .ii. natures in christ diuide not the person Lucâ— ii The diuers propertâ—esâ— chriâ—t aâ— câ—mo to the hole persone bycause of the inseê‘able vnite of botâ— the natures in hym selfe IonÌ„ vi Pete falleth fre libertyi The providence of God Of maÌ„s â—reacioÌ„ In the goodnes of God reiuâ—eth his mercye and iustyce His iustice Noâ—â— fulfylleth the law but onelye Christe His mercye Christâ—â— incaâ—nacion The swete vaynes of the â—ospell Roma viii Ihoâ— iii. The onely â—wet sufficyent medicin of the soule One waye aâ—one Unto our recoÌ„cylynge and felycite eueÌ„ Christe Iustificacion satâ—sfaction thorowe worâ—es arâ— here fallen The eâ—ectâ—on of god standeth faste Ephe. i. Of Originall synne Bonde ar so called because they be pÌ„serued when theyr takers myghte kyll them Ro. iiii Rom. v. Adam his cryme is the cause of our calamite Out of the syn sprynggeth the condycion It is but a sole hardy rashnes to dampne infantes deê‘tyng vncristened with water Mathe. viii Marke the last Gâ—nesi xvii Of the churche of the electeâ— Ephe. i. Ephe. v Act. â—iii Ephe. i. The felicyte of fayth is to know our selues the ayers of eternall lyfe Of the vnyuersall and sensible churche In this churche are euen the euil â–ª â— Pet. i. The thyrde â—aâ—ynge of the churche The fathers motheres and churcâ—e acknowledge them infaÌ„tes to be of the church Gene. xvii The promise is to Abraham I. wyll be the God of thy sede The sacrameÌ„ts giue not grace Num. xi Exo. x. Iohan. iii. The sacramentes represent the analogy of the thynge iÌ„uisibly done by the spirite Sacramentes are testimonies by whiche we shew vs to the churche to haue receyued forgyuenes of our synnes The sacrameÌ„â—s represeÌ„t the analogie of the thynge inuisiblye done by the spirite Of the holy supper of the lord IoaÌ„ xvi Mathe. the last Iohan. xvi the text hath pusillum for post â—ac Luke the last Actes i. Onely the spirite gendreth spirituall thynges ii Cor. v. One the sâ—â—uesactioÌ„s myndesâ— the Eucariâ—tye to take awaâ—e synnes and to dâ—sâ—eÌ„ceh the râ—misyoâ— of synnes 〈◊〉 on the crosse A preueÌ„tynge of our aduersary obiectioÌ„ Ambrose â—usten Origen All the olde doctours spake in a similitude represeÌ„tacion when they spake of the vse fruite of the eatynge of this Sacramente DecolaÌ„padâ—us Images where perell is lest they be worshypped oughte to be taken awaye Preachers to be banished and brent is â— token of gods presente plages PrechiÌ„g defeÌ„deth bothe lawes iustyce â— prynces â—â—iuris inutile pondus Mathe. â—xv Euerlastinge Hel fyre is euerlastyng An exhortacion vnto the Emprour his Noble prynces The fruites of the Gospell preched The frute of mannes doctrine Psal x. psal x. ii Psal. xiii Psal â–ª lxiii Apo. xii Maâ—he xxv Psalm C.xx SapieÌ„c iiii v. Lucke xxiii Sapi. v. Psalm â—i