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
equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whylâ—s we thus stode vp redy to gyue this rekenyng â—here came tydynges yea tydyngê rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ê‘plexite doubte for on the one parte the loue of the truth carefull zeale and study for the coÌ„mon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most coÌ„uenyente vnto your hyghnes A none after this yet when we sawe the confessyoÌ„ of other men yea and the confutacion of theyr aduersaryes also whiche not with staÌ„dyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my couÌ„trye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf iÌ„ any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the suÌ„me of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe meÌ„ but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde ¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposicioÌ„ of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of maÌ„ whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persoÌ„s For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man coÌ„stituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the toâ—her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same peâ—sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smyâ—eth downe oure enemies with a worde and euen he hym selfe wheÌ„ he was deade resumed his lyfe ascended vnto heauen and sent â—s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that ofteÌ„tymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs wheÌ„ it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concerniÌ„ge the propertie of his diuine nature and godhed forgyueth synnes As wheÌ„ we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be wouÌ„ded wheÌ„ only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ê‘sones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to
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
this sacrameÌ„t Euen that thynge whiche onely was but the signe of his bodye to be called y e body it selfe Let them go nowe they that lyfte and condempne vs of heresy so longe as they may se themselues to condempne by the same broyd euen the cheâ—e pyllers of the olde doctours diuynes contrarye to the decrees of the Popes Of these wordes it is full manifest that the olde doctours and diuynes dyd alwayes speake sygnificatiuely in the significacion therof when they attrybuted somoch vnto the eatyng of the bodye of Christe in the supper â–ª that is to wyt not that the sacramentaâ—l eatynge myghte pourge the soule but fayth in god thorowe Iesus Christe which is the spirituall eatynge dyd pourge it of the whiche fayth spirituall eatyng these outwarde thiÌ„ges are y e significacion and shadowe And as the corporall fode susteyneth y e body as doth wyne refreshe it make it glad so doth that fayth stablysshe our mynde and certyfieth it of the mercye of God in that he gaue vs his sone as he refressheth oure mynde with the bloude of hym when our fayth certyfieth vs that our synnes which so burned our coÌ„science be quenched in his bloude Nowe therfore let vs be contented with these places albeit a man myght compyle ryght great bokes to declare and confyrme that the olde doctours were of oure syde Neyther lette not the boke nowe lately made of Eccius of the sentence of the olde doctours moue and peruerte any man whose sentence the good maÌ„ promyseth hymselfe to defende so plainly y t al men may se it For we shall se shortly the confutacion of this boke by oure brother Decolampadius a man excellently learned whiche from the begiÌ„nynge of this stryfe hath taken vpon hym to affyrme and declare the sentence of the olde doctors in this matter And we whiche also are in this senteÌ„ce haue I thynke performed it plentuouslye in many bokes wrytteÌ„ vnto dyuers men what soeuer in this matter may be desyred required for a more playne exposicioÌ„ coÌ„futacion of oure aduersaries ¶ The .ix article For the nynth article I beleue that the Ceremonies whiche hurte not the fayth by any supersticion nor be contrary to the worde of god maye be suffred vntyll the daye starre of truthe be more and more yet sprongen and gyue vs lyghte albeit I wote not whether some suche may be founde to be tolerated for a tyme for charities sake But thus do I beleue that by the same mastres teacher euen charite say I syth suche ceremonies can not be vsed and stande without great offeÌ„ce that then they shulde be abolysshed taken awaye althoughe they reclame and barke agaynst it whiche are of no faythfull mynde For christ forbode not Mary mawdelen to powre forth her oyntmente vpon hym althoughe the couetousnes and infydelite of Iudas dyd swell agaynste it proudlye But the Images whiche stande forth to be worshypped I reaken them not amonge these ceremonies but to be of the noumbre of those thynges whiche dyrectlye fyght agaynst the worde of god But suche as are not setforth to be worshipped or where there is no perell that they shulde in tyme to come be worshypped so farre of am I that I wold dampne them that I aknowlege that science and crafte in paintyng and karuynge to be the verye gyftes of God ¶ The .x. article For the tenth I beleue the offyce of interpretynge scriptures or preachyng to be right holye as an offyce among all to be moste necessarye For to speake orderly we se amonge all men the outwarde prechiÌ„g of the apostles and Euangelistes or byssoppes to haue had gone before the fayth which fayth we ascribe onely vnto the holy goste For we se ahlasse a great manye hearynge the outwarde preachynge of the gospell but they beleue it not which coÌ„meth for lacke of the spirit whyther so euer therfore these preachers be sent there is it a token of the grace of God that he wyl make the knowlege of hym manifeste vnto his electe and chosen And vnto whom these preachers be denyed there is it an euydeÌ„t token of his wrath to be at hande as euery maÌ„ maye gather of the prophetes and of the example of Paule whiche was somtyme forboden to go to some men in the meane reason called and sent to other men Yea both lawes and prynces may haue no greater a presente healpe to defende the coÌ„mon iustyce then by preachynge For in vayne is it commaunded that that iuste is vnlesse they vnto whom it is coÌ„maunded haue a consyderacion of that at Iust is and so loue equyte mynister the same And vnto this loue and consideracion do the preachers as mynisters prepare excyte mennes hartes but the spirite is as the auctor both of the teacher also of the hearer These maner of mynisters which teache comforte fere take cure faythfullye ouerseyng and visitynge the people of Christe with the worde we acknowlege reuereÌ„ce and embrase But this offyce whiche baptiseth and in the supper do heare aboute distrybute the body and bloude of the Lorde for thus we call the holy breade and wyne of the supper euen the thyng signyfied for the sygne visyte the sike and fede the pore with thy ryches and in the name of the congregacion ye and these mynisters also whiche reade interprete scriptures teache and instruct other or professe that they them selues or other myghte be so enformed and taught that in tyme to come may be very pastours and trewe curates ouer the coÌ„gregacion we loue reuerence and kysse But as for these myterd mynisters and crosyerde clâ—rkes whiche rablemeÌ„t is borne to consume and deuour fruites we beleue that they be vnprofytable dunge sakes and dyrtie burdeÌ„s of the earth and to be euen the very same in the body of the church that they deforme croked buÌ„ches crouched shulders vpon a maÌ„s bak ¶ The .xi. article For the .xi. article I knowe that Prynces rulers iustly consecrated and promoued vnto theyr offyce to syt in the stede of God no lesse theÌ„ do the preachers For as the precher is the mynister of the celestial wysdome and goodnes as he that shulde teache faythfully and briÌ„g forth errours into lyghte to be knowen euen so is the prynce or ruler the mynister of goodnes and iustyce Of goodnes as when with faythfulnes modestlye lyke god he both heareth delybreth with couÌ„cel vpon the causes of his subiectes Of iustyce as when he breaketh the audacite of the wycked and defendeth the innocentes These gyftes yf a prynce once haue them I beleue his coÌ„scieÌ„ce can feare nother enemy nor nothynge els But yf he wante them albeit he shewe hymselfe terrible be dreaded yet beleue I y t in nowyse can his conscieÌ„ce be absolued that he be dewlye consecrated and put in the offyce NotwithstaÌ„dyng yet beleue I that a christen man oughte to obeye suche maner a
tyrant vnto that occasion of the whiche Paule speketh yf thou mayst be at lyberte vse it rather whiche occasion yet beleue I to be shewed of god onely not of man ye and y t not darkely but so apertly as was kinge Saule cast away Dauid receyued to be his successour Also as concernyng tribute custome tol to be gyueÌ„ to prynces for the defence of y e realme I coÌ„sent constaÌ„tly with Paul R. xiii ¶ The .xii article In the .xii. I beleue that fained lowde â—ye of Purgatorie fyre to be a thynge so contumelious and iniurious vnto the free redempcion gyuen thorowe Christ as it hath ben lucrose and profytable to auctors and inuentorâ— therof For yf it be necessary that our synnes muste nedes be purged with suche fyery tormentes then were Christe deade in vayne then were grace and fauour voyde Vvhiche what can be inuented more pernicious in all christen religion either what christ haue they whiche wyll be called christen yet fere they this fyre yea smoke rather then fyre but hell wherwith Ixion and TaÌ„talus the vnfaythfull rebelles and stourdye aduersaries to god are punyshed for euer I do not onely beleue but I knowe it also For the verite when he speaketh of the vnyuersall iudgemente he affyrmeth that after that iudgemente some shall go into fyre euerlastynge Vvherfore after the generall iugement there shall be fyre perpetuall By whiche saying the Catabaptistes may the feblyer pretexe cloke theyr errour with this theyr Perpetuum wherby they teache that theyr perpetuum dure no loÌ„ger then vnto domes daye For here speaketh christe of the ê‘petual fyre to burne after that iugement to torment the deuyll with his auÌ„gels with the vngodly that contempne god with those myscheuous tyruÌ„tê which oppresse the truth with lyes not healpynge of fayth mercy theyr pore neighbours beyng in necessite These sayd articles constantly I beleue I teache defende not by myne owne wordes but by the scripture of God And I promes professe god wyllynge so to do whyle I lyue excepte any man can as apertly and playnly as we haue now done the same say forth confyrme the contrary by the very holy scriptures truly vnderstaÌ„den For vnto vâ— it is nolesse ioyous and plesaunt then trewe and iuste to submytte these our sayinges vnto the holy scriptures and to the churche that iugeth by the spirite accordyng to the Scriptures We myght haue had declared these thiÌ„ges all plentuouslyer and more at leÌ„gth but when the occasion wolde not suffer it we are contented with these as they are whiche we thynke to be suche articles as meÌ„ may lyghtly carpe and touche at as it is nowe a dayes the coÌ„mon maner but yet shall there noman confute plucke them quyte awaye But yet who soeuer wyll tempt it to touche theÌ„ away he shall not escape quyte hiÌ„selfe for yet haue we more armour in store which we shall bryngeforth but for this tyme we haue suffyciâ—ntly proued our parte Wherfore moste myghty Emprour and ye other prynces Lordes and nobles the legaâ—â—s and heades of the coÌ„mon weale I beseche praye you by Iesus christe the lorde and our brother for his mercy and ryghtwysnes sake for his iudgement when he shall render vnto euery man as he is worthye whiche seeth all mennes councele myndes whiche distroubleth and subuerteth the purposes of euyll Prynces vngodly delyberynge and agaynst God decreynge and enactyng and wickedly coÌ„maundyng euen our god I saye that exalteth the humble casteth downe the proude I desyre you I saye that ye neglecte not nor conteÌ„pne not the pore selye symplenes of me nowe monysshynge in tyme. For often tymes haue euen the verye rude deluers herbes and worte sellers spokeÌ„ in tyme that it behoueth Yea and the verite hymselfe hath chosen weake symple persons to promulge and preache hiÌ„selfe Besydes this remembre that your selues be but men which your selues may both dyceiue and be dyceyued also of other For euery maÌ„ is a lyer And excepte a man he otherwyse taughte by thynspiracion of god then hymselfe either may knowe or desyre there is no hope of hym but that thorow his owne craft and councell he shall cast hymselfe down hedelynge For full truely verely sayde the prophete Ieremy Beholde the worde of the Lorde haue they cast awaye what wysdome then may be lefte them Vvherfore syth your selues be the standerd berers of iustyce there oughte no man so clearely and so redelye to knowe and haue the wyll of God as you Whiche where els can it be fetched theÌ„ out of his scriptures Abhorre not therfore theyr seÌ„tences whiche cleaue vnto the worde of god For this thynge we se coÌ„monly chaunceth y t the more the aduersaries to y e worde repugne and fyght agaynst it the more it coÌ„meth into fyght and falsnes is cast forth But and yf there be any among you whiche I knowe full well there be whiche boldlye and stoutly deforme and accuse me vnto you to be of no knowlege nor learnyng yea I wysse and to be full of malyce to so yet coÌ„syder this thiÌ„ge with youre selues Fyrst whether we that folowe this waye of the gospell and the ryghte vse of the sacrament of thaÌ„kes gyuyng haue euer instiâ—uted and ordred our lyuynge that there can any good man hitherto doute whether we oughte not to be had in estimacion and place of good faythfull meÌ„ Also whether that euen from our cradles haue we ben so far from wytte leaâ—nynge that all hope of erudicion ought to be cast awaye from vs Surely yet do we of neither of these thynges glorye nor boste our selues wheÌ„ Paule hymselfe affyrmeth to be the same that he was by the grace of god NotwithstaÌ„ding yet yf our lyfe hath chaunced to be a lytle prosperous and iocounde yet dyd it neuer fall to tary in lust and shameles fylthynes neither yet dyd it degener into cruelnes pryde or coÌ„tumacy so that the testimonie of oure lyuynge hath so astoned the councels of oure aduersaries that they haue reuoked repelled them from theyr purposes agaynst vs. As for oure learnynge and erudicion althoughe it be greater theÌ„ our enemies eyther maye beare resyste or without coÌ„science can cotneÌ„pne yet is it far inferior in our opinion theÌ„ these that so fole hardely persecute vs iudge it to be But yet that we maye atayne vnto our purpose we haue so laboured nowe not a fewe yeres and redde both the scriptures and other humayne letters that what we nowe teache it is not vnaduysedlye nor rasshlye done for we may lawfully prayse the grace and gyftes of god so lyberally diuyded vnto our congregacioÌ„s Dubtelesse so haue oure congregacions whiche heare the Lorde by vs receyued the worde of God that nowe all lying and false dealynge are repressed pryde and wantones are broken rebukynge chidynge dyuision are gone awaye from amonge vs. Whiche all verely yf these be not the fruites of the holye goste what
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