The Confutation of the 13 Articles

Thys is sone spoken. But to prove by the scriptures, that it is true: therein lieth all the difficulty of the matter. Here (I am sure your four scholemaisters will say. That it is done, is manifest by the scriptures. But howe it is done, reason cannot attain to know. Wherefore we must against reason, believe the wonderful work of God above reason.

Yet am not I satisfied. Neither can I believe that they can prove by the scriptures: that the bread and wyne are turned into the body and blood of Christ. Let your scholmaisters therefore (or else do you their scholar) show me what scripture you have for this youre opinion. I am certain you have none at all▪ except it be one that you are wont to wrest for your purpose, and that is this.

The Lord Jesus in the same night in the which he was betrayed, toke bread, gave thanks, and brake it saying. Take ye, eat ye, this is my body, which is broken for you. Hereupon I am sure you will infer: his conclution. Ergo, the bread is turned into his body. For the self same almighty God which by his word created all things of naught: hath spokē these words, and is much more able, to alter and change the nature of things that be, then he was to make the same things of naught. Wherefore. & cetera.

Thus have ye confirmed this parte. Thē say you of the wyne. After the same manner also he toke the cup when supper was done and said. Thys cup is the new testament in my blood. Thys do (as often̄ as ye drink it) in the remembrance of me. Here say you and your scholemaisters. The same Christ which is able to perform his word, hath said of the bread and wyne that they are his body and blood. Ergo they must needs be his very natural body and blood all substance of bread and wyne turned into the same. I doubt not but there is all that you and your scholemaisters would desire me to conclude for your purpose. To this I (with God's help) will make such answer, that you and all other youre fauters shall be ashamed to wreste it so far out of tune here after.

For the first parte you shall understand that I have taken the text written by saint Paul to the Corinthyans, because this place of Paul is an exposition of the same matter wryttē by the Evangelists. They writ that Christ toke bread and blessed, & gave it to his disciples. But Paul writing to a people that knew not what this blissing that the Jews used should mean: he calleth that same blessing thanks giving. Declarynge thereby, hat the blyssynge that the Jews used (which our savior Christ also used in this actiō) was not altogether such crossing gestures as our mass masters use: but cō • rarywyse void of all such foleish toys and replenished with all Godlye veneration and thanks giving. Exemple of thyshane me in the stories of Abraham Isaas and Jacob, with other the fathers or the old Testament. Seynge therefore, that Christ toke bread, & gave thanks: it must needs follow that he gave such thanks as the fathers (the patriarckes and Prophets) used to give. Neither making sign of the cross nor of the galow tree (for it had been all one, to make the sign of the cross then, and to make the sign of the galow tree uow For as thieves and all other perniciouse fellows, be now hanged on the galowe tree: so were they then on che cross) but with reuerente gesture of the body, and vpryghte countenance toward heaven: he called on the name of his father, moste humbly besechynge him, to work inwardly in the hearts of his Apostles, the thing that he intended to declare to them by a visible sign And. S. Paul calleth this blessing a thanks giving, because the fathers did always use in the beginning of this blessing to give thanks to God for the great merrye that he had always shown unto them

In token whereof, they committed unto his mercy also, their dearlye beloved children, most humbly besechyng him, to show like mercy unto them in prosperynge the succession of their enheritaunce, that they by the assistent grace of God, might walk in the fear of the Lord, from generation to generation forever.

Thus did Christ bless and brake it. If I should ask you what he brake: I doubt not but you would answer that he brake bread, and said, take ye, eateye, this is my body. But if I should ask you what it was that he called his body: then I know your answer would be after youre old manner, that the same bread that he toke and brake, was it that he called his body.

But I will show you a like thing to prove whether you can learn to understand this place of scripture by a simile. Apelles toke pensell and paper and drew theron, & said This is Venus. Now ask I you whether this that Apelles spake of were Venus in deed, or her Image.? I doubt not, you will say not Venus but her Image. Then tell me. Was the pensell and paper her Image, or the luniamentes that Apelles? The lines you say drawn on the paper, and not the paper otherwise thē the glass is the Image of a man's face which appeareth therein.

Even so say I of these words of Christ. Thys is my body. He toke bread, he brake it, gave it to his disciples & said. This is my body. As who should say, this bread brokē, givē to you, & received of you is a clear image of mi body, which is by the will of my father brokē freely offered & givē to you & by faith received of you, so that in like manner as this bread is received into the body and naturally nourisheth the same: so doth it declare to you by that natural property, that my body eaten by faith (that is by believing and trustynge upon salvation by my sufferynges in the body) doeth nourish the souls of as many as do so eat it.

In like manner toke he the cup after supper, saying. Thys cup is the new testament in my blood. Here may you (if you have any little glitteryng of the spiritual knowledge) easily perceive that Paul knew of no traunsubstantiation in this mystery,

For he reporteth that he learned of the Lord all that he taught the Corhinthyans cōcernynge this misterye: and yet he reporteth that Christ said of the cup. Thys is the new testament in my blood. And thyuke you, that if Paul were here, he would say that he believed the substance of the cup to be changed into the substance of the new testament? I know well you do not think it. For your opinion is, that by the virtue of those words, the wyne which is in the cup is turned into the very blood of Christ. And yet do not the words appertain any thing at all to the wyne, unless you will admit the figure whereby the thing that conteyueth is taken for the thing contained. And so doing, you must say that the wine is the new Testament in Christ's blander and not the blood itself. So that if you will needs have traunsubstāciation: it must be of the substance of wyne, into the substance of the new testament. That is the certentye whereby our consciences are certified of the promise of God made to us in the scripture.

Wyth this transubstanciation we could bear, if so be you would not deny, that the substance of bread and wyne doeth still remain, declaring unto us sensibly (by visible signs) the thing that is in the scripture taught us by words. For immediately after, Christ▪ saith. Do this so often as ye shall drink to the entente to remember me thereby. That is to say. So often as you will make youre selves partakers of one cup of wyne, to the entente tu call to your remembrance thereby, the great mystery of the participation you have in me and all things that I have or shall do for you: do it after this forsayed form. So that by this are condemned, as well the private masses, wherein one ministereth and receiveth all, as the freshly transubstaneiation, whereupon is grounded the sacrifice for the quick and the dead, as shall be declared more at large in the several articies concerning the same.

To persuade one that were willing to learn, this were sufficient. But seeing that you & your schomaisters are more ready to burn me & all other that seek your soul health (God give you a better mind) then to accept our dortrine: I am constrained to labor to draw you by force of arguments, none otherwise, then Hercuses drew the froward Cerberus out of hell. I will therefore make this argument, grounded on the definition of bread. Bread is a confection made of many graynes, united or made into one body, by the myxture of water, and force of fire, having in it the virtue to nourish the sensible bodies.

But this confection remaineth after the consecration (as you call it) Ergo, there remaineth bread. That this cōfectiō remaineth: I take witness of my Lord of winchester in his boke written on this matter.

And if you think him not an Author Autentyke: make an experience upon me. Let me have daily a sufficient weyghte & measure of that consecrated bread & wyne, and shute me up from all other kind of sustinaunce. But this one thing I would desire. That the bread and wyne ye consecrate: be free from all kinds of poison. For though I do know that God is able to preserve me from all manner of poison: yet will I not, neither may I tempt my Lord▪ God so far. But if you, do poison me, I shall gladly suffer it for the truth sake.

If all this will not content you. I pray you give ear to Gelasius, who writeth on this wise. Surely the Sacraments of the body and blood of Christ be divine things, and therefore are we, by them made par takers of the divine nature, and yet doeth it not cease to be the substance either of bread or wyne: but they do remain in the property of their nature. And no doubt the Image and similitude of the body and blood of Christ, are celebrated in the action of the mysteries.

What thing would you have more plainlye spoken? But if you will not believe S. Paul, who calleth it bread and the cup of the Lord even after the consecration: it is not like that ye will give credit to Gelalius, although in deed you, and all such, are wont to gene more credit to the judgment of men, that lived not these many hundred years, because of their antiquity: then to the very truth (which was before thenall) whereby all men's spirits should be tried. Wherefore I would you should not lack testimonies of thē. And to do you pleasurewithal, I will resite you i. or .ii. testimonies by y ^e which you may perceive that you have erred in this your atticle, and in yuur letter to the kings highness also, wherein you say that this your opinion, hath been the vnifourme consent of the whole church, even from the Apostles time.

Saynte Chrysostom (whom I am sure you will not repute among them whom you call heritykes) saith. So sone as the inner eyes se the bread, they fly over the creatures and think not on that bread which the baker hath baked: but on him that called him self the bread of life, who is signified by the mystical bread. Saynte Ambrose also writeth these words. Thys bread that goeth into the body, is not so scrupelouslye sought of us, but the bread of eternal life, which upholdeth the substance of our soul. Saint Augustine also writeth on this wise. Use you this bread daily, or do you, after the custom of the Greeks in the easte parte, who receive it at the years ende? If you think these mē to be none of the church why do not your honorable Lord's burn their books, as well as they did the Bible with other pore men's books, wherein was nothing else contained but that is also in these men's books? But to what purpose were it for me to spend much time in reprouyng your honorable fathers doings: seeing my life time would not suffice to do it any thing to the purpose? And to pull you back again frō your detestable blindness: I think it impossible. For Paul writing to the Hebre. saith. It is not possible, that they which be once illuminate, and have tasted of the heavenly gift, and be made partakers of the holy Gooste, and that have also tasted of the good word of God, and of the powers of the world to come, & are slypped out again: to be brought again unto penitēce, for that (in as much as in them lieth) they have crucified the son of God anewe, for their own pleasure, having him in dirision.

Thys notwithstanding the mercy of God is upon all his works, and things not possible to mā, are possible to God, who knoweth the secretes of your heart, whether you fell of weakness thorough the fear of death or of contempt. If of weakness (as it is our partes to judge) then despair not.

For God hath abundance of mercy in store wherein you shall have your part, if you repent. I would wish that youre scholemaisters and you might be won by this my labor. But if your hearts be so stony, that the truth can take no rote therein: it shall suffice me, if other the simple members of Christ having light, may escape the stumblynge stocks that you have laid in their way. For their sakes therefore chiefly, and for you and such other (if it be possible that you may be brought from your blyndenes I have enterprised this daungerouse labor And for that this Article, as it is first, so is it the chief and principal, whereof the most parte of the other do depend and hange, I am the more earnest in the confutation thereof, knowing for certainty, that the consciences both of you and of your honorable scholmaisters are on my side. But fear to lose the Lordlyke livings of this world, prevaileth against us both. You say with the pharises. Ne forte Romani. But I doubt not, the good mould shall bring forth fruit by receyuyng the seed. Knowynge that neither the God head can be made of any other substance, nother the bread and wyne turned into Christ's flesh and blood at all times when it shall please the priest to play a mass, most superstitiouslye breathynge out the words that our Sauioure Christ spake to no such purpose. For as S. Augustine saith, it may be in one place only. And as the same Augustine writeth to Dardanus. We must take good heed that we make not so divine a thing of this body, that we deny it to be a body. For it followeth not that all things which be in Christ should be in all places at once as Christ is For then should we also be in all places at once. For the scripture doth truly record of us, that we live, move and be in him. It is manifest therefore, that notwithstanding the words pronounced by the priest: the bread and wine remain in their natural property, even after the consecration as you call it.

Thys Article is a branch of the oath • and is not in credit with thē that have the other in suspicion. Wherefore, haueynge sufficiently spoken of the other: it shall not need me to tarry longe upon this. Neuertheles, because I perceive you go about to hange another article upon this: I shall (by the help of God) make him so bare, that your other shall take no hold thereat. Wher as you say therefore, that this Sacrament being once consecrated, remaineth still the very body and blood of Christ: I must ashe you this questian. Whether the body and blood of our savior Christ, be corruptible, and may putrefy or not? I am certain of it, you will say no. Well then must I ask you another question.

If the Sacrament be longe kept, paste the time that bread and wyne will naturallye be sweet: will it not be mouldy, r • tten, and sower? I doubt not but you will say yea. For your holy father made a law that you should shyfte the pyxe every month putting into it new consecrated cakes and spend the old, & the wine may not be kept at all, but presently spent whē it is consecrated, because it will sone be sower. Is not all this true? I am sure you cannot deny it, Well then will I conclude with this questiō. If the substance of the sacramēte (I mean the natural substance) may be musty rotten and sower, and the body and blood of Christ (which you say is the only substance of the Sacrament) cannot by any means putrefy: I pray you tell me howe the body and blood remaineth in the Sacrament being reserved, and what thing it is, that doeth therein receive putrifaction. Perchaunce you will answer me as youre scholmaisters are wont to answer, when men say they fele, see, and taste bread and wyne in the Sacrament. The qualities (say they) do remain, but the substance is changed into the body and blood.

But when the Sacrament shall be corrupted: I think your scholemaisters & you will say, that the substa •• ce remaineth and the qualities be changed. That is to say, the body and blood of Christ (which as you say is the only substance of the Sacrament) remaineth uncorrupted, but the qualities, that is to say, swetenes clear • es, whytenes, & all other the qualities of bread and wyne, do corrupt. Would God youre great master Aristotle might hear you make this answer. I doubt not he would bear no more with you then he did with his master Plato in the opiniō of the eternity of the world. But you will say perchance. What should we do with Aristotle in these matters? Aristotle was a man that built altogether upon reason, but in this thing we must stycke to faith and let reason pass. But with your patience, do not our masters of Oxford and Cambrige affirm that all students that intend to have judgment in scripture, must first read Aristotle's works? Have they not in these universities .vii. years at the lease, wherein their chief study must be in Aristotle, before they can be admitted to the most sacre • e study of God's holy word? I pray you therefore, disdain not your old master Aristotle, but hear what he saith of putrifaction. Putrifaction (saith he) is the corruption of the natural heat in a moyste body, which corruption changeth by an externe heat. If putrification therefore, be in a moist body: I pray you tell me what moiste body it is in the sacrament that receiveth the putrificatiō. As for the qualities which you say do corrupt, are no bodies, neither have they any substance, but are mere accidents, things that do chance to be in bodies that they may be both sensible. For neither the bodies without thē, nor they without the bodies can be sensible.

Seynge therefore, that the putrification must needs be in a body, and that the qualities be no bodies: I pray you let us know what body receiveth this putrification in the Sacrament? I am sure you will not say, that the body and blood of Christ doeth putrefy: then must you needs grant, that either there remaineth the substance of bread and wine in the sacrament which receiveth this putrification, or that the Sacrament being so reserved, returneth to the nature of bread and wyne again, and so receiveth putrifaction, as bread and wine. Whyche thing granted, one of your two Articles must needs be heretical, choose you whether. Yet do I coniect another of your answers. You will say, perchance, so long as the sacrament is sweet and tolerable to be received into the stomach, it is & remaineth still the body and blood of Christ: but as sone as it beginneth to putrefy, it ceaseth to be any longer Christ's body and blood, to the great peril of them that so keep it. If you say that I do but dream this answer of mine own head: I will ask you, who made you so bold to burn it whê it doeth stynke, if it do not then cease to be the body of Christ. Wyl you burn Christ as an herityke, will you be more cruel to him, then you were to pore Tracie (whose body you burned after his death only) burn p • ge his body after his resurrectiō? Yea, if your Articles be true: you burn his Godhead also. I think therefore, you could not shape a better answer for youre self, then to say, that Christ both God and mā hath made him self bread and wine again, because he could not otherwise escape burning. For your holy father hath already geuê the sentence in his holy bible of Decrees, that if it fortune this substan̄ce (which you cal god & mā) to stink: that thē it must be burned without merci. Wherefore if you grant that it remaineth still the body & blood of Christ, notwithstādinge the putrifactiō: you must needs graūte also, that you burn the body & blood Christ. But if you say it ceaseth to be the body & blood of Christ, whē it beginneth to putrefy: then doeth it not remain the body of Christ whē it is reserved.

For if it remain the body and blood of Christ while it is sweet: then doth it remain in the same estate forever. Yea, if it be once changed from the nature of bread & wine and become the incorruptible body & blood of Christ: it can never be corruptible again but shall still remain incorruptible.

But experience teacheth us, that it remaineth not still incorruptible. Ergo the substance is not alltered at all. And herupon I conclude, that it cannot remain the natural body and blood of Christ, because it never was the same.

In the ende of this article, you point as it were with your finger, where you would have him to take hold by the other that went before saying. For as much as it is the body of Christ, inseparablye united to the deity. But I think it best for you to seek out some corner to hange him in, for here you can have no sure handfaste. For if you be remembered, I have cut of the knagges that you pointed vpō. I will not deny (yea I will proteste and defend) that the Sacraments of the body and blood of Christ be reuerente things, and that they onghte to be reverently used among the faithful members of Christ, but to honor and adoure them with divine honor, I say is no less then detestable Idolatry.

For as only God is divine, so must divine honor be geueu unto him only. If these Sacraments therefore be not God. What can it be less then Idolatry, to honor thē with divine honor?

That they be not God's is sufficiently proved in your other articles, & yet shall be more playnlye proved here. Fyrste if they were God, then were that now bread and wine (the work of man's hand) that shall tomorrow be God, the creature and maker of all mankind. So that I shall this day be able to make the thing that tomorrow shall be able to make me, yea and that in deed made me at the first.

I shall grind wheat & press grapes, & with the one parte thereof shall I fill my stomach and be drunk, and with the other I shall make me a God, and an almighty creator and maker. What is this better, then to cut down a tree and to warm me at the fire of the one parte thereof, and to make me a God of the other? But I think very shame will compel you to recant certain of youre former words, & to say that you mean not, that the substan̄ce of the bread is turned into the substance of god, but that it is (thorough the almighty word of god spokē by the priest) turned into the substance of the body of Christ. And that you infer thereupon the essential presence of the deity, for that they be inseparably united together. A fyr, if you will grant me this, I se well you will not stand to your first Article: wherein you affirm, that after the words of consecration, there remaineth no substance of bread and wyne but the only and very substance of Christ God and man. For if you say that the substance of the bread is not turned into the substance of the godhead: thē is he none otherwise in the bread after the consecration then he was before. Before the consecration the bread was not to be honored with diuiue honor: therefore it is not to be honored with divine honor at all. But here you will say that although the substance of the bread be not turned into the substance of the godhead yet is God otherwise present in the Sacramēte after the consecration, then it was before. For the second person in trinity being incarnate, and remaynynge inseparablye vnitted to the father and to the holy Goste. it must neades be that the manheade of the same persō being risen again from death is inseperablye united to the Godheade, so that the Godheade is always essentiallye present with the body.

All this is true, but it followeth not of this, that the Godheade is otherwise present in the bread after your consecration (as you cal it) then it was before, because the body wherein Christ is incarnate, is not nor cannot be substanciallye present there. For that were as much to say, as that the body wherein Christ is incarnate, is so mixed with the deite, that it is in all places at once, as the deity is. Whyche saying is against the doctrine of Athanatius in the Creed that you sing and read daily in your prime. Wherein he saith. Deus et homo vnus est Christus, non confusion substantie, sed vnitate person.

That is, Christ being but one, is both God and man. Not by the mixture of the substance, but by the unity of the person. If the substance therefore of God and man be not myxed together: then is not the manheade so large to be in all places, as the deity is. For of it own nature it can be but in one place at once.

And this is it that. S. Augustine speaketh of in this wise. We must beware that we do not so set up the divinity of the manhead, that we take away the verity of the body For it is not consequent, that the thing that is in God should be so in all places as God is. For the scripture doeth moste truly record of us, that welyue, move, & be in him and yet be we not in all places as he is.

But man is in God after one sort, and God is in man after another sort. After a certain peculiar sort. For one person is both God and man, and both are one Christ Jesus. In all places, in that he is God, but in that he is man, in heaven. If this be not sufficient, hear yet more of the same Augustine. As concerning his manhood, he was in earth and not in heaven (where he is now) when he said. No man ascendeth into heavē saving only the son of man which is in heaven, who did also descend from heaven. I pass over here, many testimonies of the auntiente doctors, whereby is manifestly declared the local nature of the body of Christ, and that it is, nore can no more be in all places at once now, then it might when he yet living upon the earth.

But perchance you will not be ashamed to say that it might even then be in all places at o • ce. For in very deed your Articles declare no less but that you think it to have been in .xiii. places at once, the night before he suffered. Whych thing granted, it must needs fo • owe, that it being a mortal body, might be and was in many places at once.

But to satisfy you in this matter, I would you should thorowlie scan the words of Christ to his Apostles, when he told them that Lazarus was dead. For youre sakes (saith he) I am glade that I was not there. Now think you by these words, did christ ieste with his disciples, or did he speak in earneste? If he meaned good faith by them (as I suppose you will say that he did) howe can you deny but that his body was then local and could not be in all places at once? For if he did not ieste with his disciples in these words, he meant none other thing by thē, but that his disciples should believe him to be God, for that above the nature of man, he being absent, knew without any man's relation, that Lazarus was dead. And so the very words do sound. For he addeth. That you may believe. As he should have said, and as the text lieth in deed. I rejoice for your sakes, that youre faith may be confyrmed in the opinion of my divinity, knowing that I was not there present in body, and can tell you of the death of Lazarus, without relation of any that was there. Now tell me, if Christ might have been in many places at once in his manhead: what should it have helped̄ the faith of the Apostles, to say that he was not there? This matter is to manifest. Wherefore I thyuke it but waste labor to go about to make the day brighter. For thed aye birds can hold them selves content with this light. As for the lurkinge night byrds that flee the light: the increase of light should but drive them into darcker corners.

Wherefore I shall desire the Lord of his infinite mercy to open their eyes and to take the veil from their hearts that they may be able to abide the light, and to receive into their hearts, the truth of God's word, confessynge with the faithful menbres of Christ, that the son of God the seconde person in trinity is and ever hath been God, equale with the father and the holy Gost. And that although (as he is God) he cannot be contained in any place, but is immense, increat, almighty, and everlasting. Yet as he is man, he is and must neades be in one o • ely place at once, and being ascended into heaven, is locally there and not here as he was locallye here and not there, before his ascension.

Thys is our faith in Christ Jesus, the only son of God, whom we honor, and believe to be honored, neythere in the mount of Samaria, neither in Jerusalem but in spirit and verity.

Wherefore when you say come o • te into the desert, for loe there Christ worketh miracles, in our blessed Ladies chapel, And when you say knele down before the pyxe, for lo there is Christ really present: we say unto you that our shepeherde Christ hath given us warning to be ware of you wherefore we will not believe you. But we believe & confess that he sytteth on the right hand of God the father, where he must be honored in spirit, till he come to judge the quick and the dead and that no divine honor ought to be given to any creature in heaven, earth or in hell.

Before I can say any thing in this matter, I must know what church it is, that doeth as you say offer up this sacrifice, by the ministration of the priest. Is it the same church that offered up Christ on the cross, or is it the church that was redeemed by that sacrifice: If it be the same churh that offered up Christ on the cross, then it is the congregation of the wicked. For so saith the Prophet. The wicked have persecuted me. But I am sure you will say, it is the church that was redeemed by that sacrifice, that offereth it up now by the ministration of the prist. Here I might axe of you, how you could prove to me, either by the scriptures or by ancient doctors, that the church redeemed by that sacrifice, may offer it up again so often, to the entente to redeem thē selves therebye? But to that you will answer that they offer it not up for their redemptiō, for they were redeemed once for all. Yet will not I be suffised with this answer For I am sure you say in the cannon of your mass, these words. For the redemption of the souls of thy church. But I will not much contend with you in this matter, because I am fully persuaded that your own conscience crieth out against you therein.

Shew me (I pray you therefore) someone sentence of the scripture, or of the ancient Doctors, that may seem to maintain youre assertion. You will perchance recite me the words of Paul to the Hebrews, say inge, Euerye priest is ready, daily offering up sacrifice for sin. This maketh so much for your purpose, that if you read the next sentence following, you shall sone se it marreth all youre market. For it followeth. Which can never take away sin. If that which is offered up by the priest, can never take away sin, thē is it not the same that was offered upon the cross, for that toke away sin, yea and was of force to take away all the sins of the world.

But to what purpose should it be to make many words about this text, seeing that it is manifest, that Paul doeth here speak of the priests and sacrifices of the old law only, and not of any sacrifice to be offered among Christians. Yea, not much after the words cited, he is not afraid to say that there is no more sacrifice to be offered for sin.

Yet because you Sacrificers are wont to wreste this place (as it is manifest that you have done many other) I thought it good to give you a wound with your own weapon. And now I shall despre you to hearken to the words of the same Paul, to the contrary of your Article, which are these.

No man can offer up a greater sacrifice thē him self. Youre priest therefore, cannot offer up Christ in sacrifice, because Christ being offered up must needs be the greatest sacrifice, and so can he not be when a priest sacrificeth him, for if the priest sacrificed him self, he should be the greatest sacrifice that he could offer, for no man can offer a greater sacrifice then him self. Yea God requireth non other sacrifice of us, but our selves as writeth. S. Paul. Geue your selves a living sacrifice to God. And the Psalmisse. The sacrifice that God accepteth is a penitente spirit, a contrite and humble hert. Whereby it is manifest, that the congregation redeemed by the sacrifice offered on the cross, doth not nor cannot offer up this sacrifice you speak of. For (as Paul writeth) he cannot be offered up, but he dieth. Wherefore he offered him self once for all, because he could die but once. Yet grant he might die every day, would you think that to be his church that would kill him every day? I think not unless you take Judas & the Jews to be of his church not wythstāding the one betrayed him whō the other crucified. Thus se we that the church of christ knoweth of no sacrifice that they offer by the ministration of the priest. But they make their own menbres a lively sacrifice to God, as Paul willeth thē to do. And knowing thē selves to be the kynglye priesthood that Peter speaketh of: they do (as Saynte Augustine saith) both vow and gene thē selves unto God. Offeringe up them selves upon the altar of their hearts, nothing regardynge the fond inventions of youre idle brains, whereby you go about to offer Christ to his father again. Hauynge not only no such commandment in the scriptures: but great plenty of manifest scriptures and sayings of the moste ancient doctors to the contrary. But I suppose you regard neither of them. For you are (as it seemeth) whollye addycte to your whoryshe mothers doctrine, and that maketh you writ so circumspectlye, teaching two contraries in less then six lines of your Article of this sacrifice. For you say first, that it is the self same that was offered on the cross, and at the last you say it is done in the remembrance thereof. Now tell me I pray you whether the thing remembered and the remembrance of the thing be not contrary The Artiters cal thē Relatina, and therefore most contrary. Evē as the master & the servant, the father & the son & such other. For in respect of his master, the serua • te can by no means be master, nor the son a father in the respect of his father.

As you say therefore, it is the remembrance of the sacrifice done on the cross, Ergo it is not the self same sacrifice.

If I had not sufficiently declared in your first, seconde and third Articles, that the sacrament is not the self same in substance that was offered on the cross: then ought I in this place to be occupied therein. For I perceive you point vpō sure hold there. But forasmuch as I have made it so plain that you cannot take any handfast there: I shall desire you to learn to turn this sentence, and say. For as much as, that body and blood, which is offered in the mass, is not the self same in substance, that was offered on the cross, for our redemption: it is not, nor cannot be the propiciation and satisfaction for the sins of the world. And if you be not yet satisfied as concer • ynge the first: I pray you read and understand the words of Peter written in the Acts of the Apostles. Repente you of your error and return, that youre sins may be wiped away. That when the time of the refrigeration from the sight of the Lord shall come, and he shall send the same Jesus Christ, which hath been before preached unto you (whō heaven must needs receive unto the time of restitution of all things) which God hath spoken by the mouth of all his holy Prophets from the begy • nynge.

If heavē must needs receive him until such time as that day shall come wherein the Lord shall restore all things: then must we know after what manner heavē shall receive him. For after some manner he left not heaven when he descended to be incarnate, nor the earth when he ascended in the sight of his Apostles, but was is and ever shall be both in heaven, earth, and hell. But (as. S. Augustine saith) as he was man, he was in earth and not in heaven (where he is now) when he said, no man ascendeth into heaven, saving the son of man which is in heaven, which also descended from heaven. And in this respect shall he come from heaven to judge the world. For otherwise he is here already and ever hath been. If we therefore, will not wyllyngelye shut up the eyes of our conscience against the manifest truth: we must needs grant that the very natural body, which was borne, died, and rose again, is also ascended from the earth to heaven, & hath frō that time been, is and shall be there to the day of his coming to judge the world. Wherupō it must needs follow, that the priest can by no means offer in the mass, the self same substance that suffered on the cross for our redemption.

In the residue of your Article, you seme to deny that you affirmed before. For here you say that the oblation done by the priest, is not the satisfaction for the sins of the world, for that is only to be attributed to the passiō of Christ. But if the oblatiō done by the priest, be not the satisfaction for the sins of the world: thē is it not the offering up of the self same substance that was offered on the cross. For the offering up thereof was and is the satisfaction for the sins of the world. But if you will say, that the action of the priest is not the offering up of the self same substance that was offered on the cross: then will I say that you deny the first parte of your Article, which is, that the body and blood offered in the mass is the very 〈◊〉 for the sins of the world. I will also therupō deny, that it is any sacrifice at all. For a sacrifice cā not be without the offering up of something. And other thing is there none offered in the mass thē that which you call the self same substance: therefore if it be not offered there is nothing offered. And thereof it followeth that it is no such sacrifice. But I know you will say, that you mean by the oblation and action of the priest: the prayers and thanks giving, which he offereth, and so it is a sacrifice of praise & thankes giving. Wherunto I answer, that if there be any prayer, or thanks giving offered in this action, they are not the whole: no not the tenth parte of the action, if they be compared with the crossynges, whysperinges, doukynges, and other the iuglynge iestures of the priest in the same action. Wherefore if it should be named aryght, it should be called a iuglyng cast, & not a sacrifice of praise & thanks giving. For all such actions ought to bear the name of that which doth most abound therein. But in very deed if it were used aryghte, it might right well and ought to be called the sacrifice of praise and thanks giving for that it were thē the present consalation of our weak consciences, putting us out of dout that we are the true menbres of Christ, united & knit together in him by the might of God in our hearts, thorough the faith in Jesus Christ, whereby we receive justice, and are made partakers of all his justice and deseruinges, no less then we are made partakers of that Sacramental bread and wyue, at the receiving whereof, we render praises and thanks, even from the very bottom of our hearts, desyerynge the eternal father never to suffer us to be unthankful, for the inestimable love that he declared towards us, in that he spared not to give his only son even unto the death of the cross, for our sakes.

If I were not fully persuaded, that in the time that you writ these Articles (other else subscribed unto them) for thei seme to be boltes of wynchesters quiver) the good spirit of God had left you, and the evil spirit was entered, as into Saul, the first king of Israel: I could not marvel inoug he at your great obliuiousnes herein.

For in the last Article we spake of, you said that the satisfaction for the sins of the world, was to be attributed to the passion of Christ only, and not to the oblation or action of the priest in the mass. For you said, that it was but a sacrifice of praise and thanks giving to God for his benifites. And now ye say that the oblation afore named, so offered up by the priest in the mass: is auaylable borth for the quick and the dead, although it lie not in the power of man, to lymet howe much, nor in what measure it availeth. I cannot se therefore, but that you are so forgetful, that you forget in this Article the thing that you spake of in the last. Yet because you shall have none occasion to think me partial in this matter I shall take every thing to the most anauntage for youre opinion that may be. And then shall I (by the aid of God) declare your confuse opinions so plainlye, that you yourself shall dislike thē, I doubt not. Fyrst you might say, that in this article, you mene of that oblation or sacrifice, that you cal the body and blood offered in the mass, which you say, is the self same that was offered on the cross, and then it is and must needs be auaylable and profitable for the quyche and the dead, because it is the satisfaction for the sins of the whole world, which you say in the ende of your last article, is to be attributed only to the passion of Christ. Wherefore, to make this your meaning, is to deny that which you said before. I would therefore think it best for you to say, that you mean here of the oblation and action of the priest, which you call the sacrifice of praise and thanks giving • , and then I shall despre you to tell me what profit it is that cometh to the quycke and the dead by this sacrifice.

Perchaunce you would say, that although it be not a full satisfaction for the sins of the world: yet is it a mean whereby the souls of them for whom it is done, do emoye the satisfaction made by Christ on the cross. For so do some of youre doctors teache, saying that it is the applycation of the merits of Christ, to the sayers, hearers and biers thereof. But amongst all other, I would fain know of you, what the sellers do gain by this. Doubtless (as I suppose) more then all the rest. For they obtain this worlds wealth thereby, what so ever the other have. What they shall lose at the day of the Lord, judge you. I trust not to be par tener with them in their gains. But this I will say to you. If this be such an applicatiō as you make it: you are far uncharitable, that (haueynge a competente portion to line upon) do not continually occupy youre self therein, seeing you be called thereunto. Yea I think it no less thē your boūden duty so to do: seeing you be called to so high a ministration, as to apply the merits of Christ to men's souls. But to avoid this great trauaylle, it shall be best for you to say, as the pardoners did by their pardons and as your purgatory priest say. No pe • ye, no Pater noster, the money must first apply your sacrifices: and then your sacrifices must apply God's mercies.

Oh moste detestable, and more thē blasphemous doctrine. Shall youre fond in ••• tions, apply the merits of Christ to the soul of mā? Shall not the faith in Christ do this thing? Shall we loke to be made partakers with him, by other means then he hath appointed? Wyl you (villayne wret rhes) take upon you to make marchaundise of Christ's merits.

Ye blind guydes, hear the threatenings of the prophet. Woe be to you that cal good ruyll, and evil good, light darkness, and darkness light. If it be good to trust in youre applycations: then is our saith in vain. If we may receive Christ's merits, without youre applications: then are they vain.

That we may do so, is marifeste by that many received them before youre applications were invented, And where have you any commandment in the scriptures thus to apply Christ's merits at youre pleasure? Wyll you apply the merits of Christ to the members of the devil? What adulterer what, ertorcioner, what usurer, what whormonger, what murderer, will not you say mass for, if you be hyered. And do you not say that the masses which you sing and sayeare the application of Christ's merits to them that you say them for?

Oh adulterous generation. Forget not the forsayed curse of the prophet. Wobe unto you that cal good evil and evil good. You say it is good to purchase your chauntres, trentalles, and dirige masses, for the health of our souls, both whylse we be alive here, and whē we be dead. But to trust in the death of Christ only, and to bestow our riches vpō the lively Images of God, the blind, lame, and impotent creatures, regardynge nothing of your apylhe applications: you say is heresy. Thorowe you are the people provoked to anger, and are become the children of lies, refusyng to here the law of God. To them that se: they say, se not, And to them that serche out, they say, search not out for us the things that be straight and good. Speak to us the things that please us. Seek out errors for us.

Alas for you (mouste miserable men) if it were better to be tied to a millstone and cast into the sea, then in offend one of the lease little ones that believe in Christ: what plages rā you hope to escape, that have and do daily offend so many? Is not the whole multitude of the people brought to such pas by your ungodly preachings and whisperinges in ears: that they hate even to death, all them that preach the pure word of God voied of all the dregs of Dunsse learning and man's traditions? Preach to v • (say they) the doctrine that onre fathers followed. It was never merry in England, sense the new Testament and Christ was so much spoken of. Thys is youre doing.

This is the fruit of your popeish preaching Repent you of this (O you Romeishe merchauntes) for your city shall fall, & the great destruction thereof is at hand.

As the words of this Article be placed they seme to teache that in some thing there is none abuse, though the thing whoche ought of necessity to be done: be left undone But I will not greatly strive with you in this matter. Idyd only think it good (by the way) to touch it: because you should know howe spttle diligence and learning is shown in your Article. As for the meaning of youre article: I take it to be none other, but that the robbynge of the people of one parte of the communion: is none abuse. No mar, uaile though you be of this opinion: for you teache it to be none abuse to take the whole from them, usurping to yourself, the thing whereof (by right) ye ought not to be partakers. And as it seemeth by your negligence in the ministration thereof: it is against youre will, that you distribute that one parte once in the pere. Yea, a man cā gather none other by the external signs: but that the money you receive at Ester, is the only cause of your administratiō then. For this you will be sure of. The money shall be paid, before you will minister. And then one man's ••• ney is as good as an others. Paye the some and thē ye are all welcome. But he that hath naught to pay, must either beg, or tarry on other day. Yet can I alowe the order of the tauerns to be much better then this. For there a man shall eat his bread, and drink his wyne, and then cal for a rekenyng. Yea, he shall have more for his farthynge, thē you will give him for his .ii. pence. And as you say youre self, the wyne is as good in the tauecue, as when you give it to the people For you bestow not so much as one • rossynge or whisperyng over it.

Mary I think you inyxe it with water to declare that there ran both water and blood out of our Sauioure Christ's side. And as for the bread you say is none, but flesh in the lykenes of bread.

And in the ministratiō thereof, you speak in a strange tongue (as iuglers do) because men should think the words to be the worckers of the seat. I speak these words to declare your sacrament to be no communion, but a Romish merchaundise. Wherefore it should be none abuse at all, though both the parts were takē frō the people and you to. But to witholde the one parte of the communion of the body and blood of Christ from the people, I lay (and wylby the aid of God prour) that it is no less abuse, thē to teach that Christ shed not his blood to: thē.

Fyrste we must know▪ whether it were necessary for Christ to i • stitute the communion under both the kinds or not. If it were necessary (as I think you will not deny) then is it also necessary, that all, as many as shall be admitted to that communion: do also recey • e it under both k • ndes Othere • s were the one parte instituted in vain. For other vie is there none of this sacrament: but to be received of the faithful believers, to remember the death of Christ thereby, and to certify their own consciences of the part they have with him in all his deserninges, & of the couplinge together of all the fayethful menbres of Christ's church into one body by faith. But if you be so shāles, that you will deny that Christ did necessarily instituted the cōmmion in both the kinds: then will I say unto you that he could not otherwise have declared unto us the misterye of his • leshe and blood, thē by both the kinds. For what other thing is the mistery of the flesh and blood of Christ: then that like as the body liveth by bread and brothe, recey • ed by the mouthe, so doeth the soul live by the merits and dese •• ynges of Christ in the flesh, received by faith, as by the mouth of the soul. And this is it that Christ speaketh of. John .vi. Except ye eat the flesh of the son of man and drink his blood, you shall have no life in you. So that if he would by visible signs declare unto us, that his flesh & blood are the necessary food of our fowls: no remedy, he must needs do it by the necessary food of our bodies. Seynge therefore that the broth or lycoure, is as necessary for the sustinaunce of our bodies, as the bread is: it could not be but necessary to institute this Sacrament or misterye, in both. Well now I am sure you will not deny the necessity of institutynge the communion in both the kinds. But thus perhaps you will say (with your scholmaisters) that as the Apostles (who only were present at the institution thereof) were priests: so is it only necessary, that priests receive it in both the kinds. For the words of the supper, being spoken to the Apostles: must extend no farther then to their successors.

If all the Apostles were priests, then is it like that the order of knave traitor priests hath been derived, even from the Apostles time. For there was one among them that was a kna • e & a traitor And thereuponyo •• ground (I am sure) that a kna • e priest may celebrate & receive the sacrament in both the kinds, because he is the successoure of one of the Apostles which was a knave. Bu • now to the purpose, That all the Apostles were priests, I de ••• . For Judas (who was no member of Christ) could not be a priest. Here if you will say, that then many of our priests at this day be no priests, because some of them be members of the devil: I will not greatly stycke to grant you tha • conclusion. For if you speak of a priest, which is signified by this word Sacerdos: I say the church of Christ knoweth none other priesthood, but that which • s spoken of in the first of the revelations.

And of that order is none that is not the true member of Christ. And such one offereth his own members, an acceptable sacrifice to God. And everyone that offereth this sacrifice, is a priest of this order: though he be neither shaven nor annointed. And such priests were all the apostles (Judas only excepted) & they only are the apost • es successors that offer this sacrifice. And therefore ought they a • ▪ & they only to receive both the kinds of the communion For amongst other thē these, can there be no communion of Christ's body and blood, though they devour never so many sacraments, to their own condemnation But if you speak of a priest which is signified by this word presbiter, that is to say an elder: I will say your priests for the most part are elderly enough and so old musty barters, that they will hold no new wyne. And so are they not the successoures of the Apostles (unless it were of the Apostle Judas the traytoure) for they were elders, able to govern the people with Godly do • trine and ensample of life. I conclude therefore, that as many of your priests as are not the true members of Christ are as good priests, as Judas was apostle, and do God as good seruise in sellynge his Sacraments, as Judas did in selling his son. Well, let us return to the words of the supper, to prove whether they will birefe us of the one parte or n • . The words spoken of the bread, are these. Take ye, eat ye, this is my body which is broken for you. And of the cup is said. Dryuke everyone of you of this, for this is my blood in the new testament, which shalbeshed for many into remissiō of sins▪ Now tell me if any of the true menbres of Christ, may lefully be de feated of any of these parts. If ye may with hold any part frō thē: it must be the bread ra there thē the wine. For it is said of the wine. Drynke everyone of you of this. Even as though he would have said. Take hede you be not defeated of this parte. There shall come bribours, that shall withhold it frō a great nūbre of your successors, saying that I spake these words to you only & to such as should bear the name of my ministers.

And therefore they heynge none of youre successors, and yet boestynge them selves to be your only successors: shall usurp to them selves, this part of your communion. But teach you in all the world, that the words which I speak unto you, I speak unto as many as shall truly profess my name. Drynke you everyone of this.

Wherefore I conclude, that it is a thing of necessity that the communion be ministered in both the kinds, to all the faithful members of Christ. And that if is the an abuse to minister it to any of them, under one kind only.

But, because I perceive whense this great error of yours springeth, I shall somewhat speak thereof. For as much as (say you) under either of both the partes, is contained whole Christ body and blood: it must needs follow, that it is none abuse to minister to the people under one kind only.

An assertion worthy a fleshly philosopher sauourynge more of Aristotle thē of Christ. For if it were granted that the sacramental bread were turned into a lyueynge body, then would Aristotle say, that there must needs be blood in the same or else some other humoure of the same nature to supply the office of blood. Hitherto Aristotle taketh youre parte. But when you say, that in the blood must needs be whole Christ both body and blood: there Aristotle leaveth you. For he is not of the opinion that the whole ought to be present with every part, though he affirm the partes to be necessarylye present with the whole. But if you will hearken to him in all his assertions: he will teache you, that in every natural body must needs be a form, quantie, and quality, to represēt it to our eyes. And that we must deserne and know the bodies one from another, by their quantities, qualities, & form that they be of. But I doubt not you will forsake Aristotle in this point wherefore I shall desire you to forsake him in the other also. I would wish you either to be an whole divine, other eis to give over diuitie for all together, and become a mere Philosopher. For all moūgrels are abhominable before God. I could spend much time with you in this matter, but that I think it time lost to brawl any longer with your beastiye reason. But briefelye I shall conclude admonishynge the faithful reader, to mark well the sure foundation of youre Article, to be set upon Aristotle's ground, and yet contrary to his mind. And with howe small circumspection you wryt, when you say that the whole Christ is contained under either of both the kinds, when you name naught else there, but body & blood. As though whole Christ were naught else.

In deed it is no derogation to the virtue of the mass, that the priest only receiveth the Sacrament. Yea, it is the only upholding, strenghthynge, & defense of the mass, when the priest eateth and drinketh up all himself. For if he should distribute it to any other and make them partakers with him: it should not then be a mass (which name cometh from the market of Rome) but a communion. And if you will say (as I suppose your meaning is in this Article) that it is no derogation to the virtue of the communion of the body & blood, of Christ that the priest receiveth it alone: then must I needs say that it is so great derogation to the virtue thereof, that it is thereby declared to be no communiō at all. For the whole strength and virtue thereof, is to signify unto us the death of Christ, our deliverance by the same, and the wonderful knittynge together of all the receyuers thereof into one body: by the faith in Christ, the head of the same body. And this virtue hath it not whē it is received of the priest only, neither can it have. For the distributinge of it among many, and the commune receiving of it, are the things where • n is declared unto the receivers that the body and blood of Christ were not the priece of one man's sins only, but of many, even as many as should certaynlye put their trust in him, and that the same b • leuers are thorough belief in him become members of one body even as the bread whereof they be parteners is but one loffe or piese of bread made of many grains of corn. The receyuyng of the priest therefore is as much derogation to the communion, as the use of one contrary can be to another.

Neither can black distayne white, more then the mass distayneth the communion.

For to make that thing private, which of it own nature is commune: is to take the same thing clean away and to put the contrary in his place.

Who so compareth the words of the scriptures concerning the moste sacret cō ••• ion, instituted by Christ the night before he suffered: with the bechynges, dowkyngs, crowchynges, knelynges, tossinges, crossynges, wynkynges, starynges, whisperynges, galpyngs, turns and half turns, that are prescribed in the cannon of pour mass, may ealylye perceive howe they agre, Let us therefore brieflye compare them, that the truth of your article may appear as it is. Fyrst the Gospel saith, that Christ toke bread, not prepared for that purpose, but of the same bread that they had de eaten with the pascall Lamb: but youre cannon saith, you must have wafers, or else you can make no God. Christ blessed after the manner of the fathers, geuynges thanks to his father for the preservation of those lyttleons whom he had received: but your cannon saith, here make one cross, and here another, here three crosses, and here other three, one with your thombe in your forheade, another upon your crown with the patell of the chalice, with I wot not how many mo. Christ distributed the bread to his disciples who were then present: but youre cannon saith ye must hoyce it over youre head, that the people may honor it as God. And when you have played with it a while your cannot saith you must eat all yourself. Christ toke the same cup and the same drink that was communely used among the people of the country: but your cannon saith, no remedy you must have a cup made after the prescripte fasbion, which must needs be hatlowed by the bishop. And for the drink you must needs have wyne in a bottle, which must be red wyne if there be any to be gotten that is not sower. I think because that wyne looketh mostlyke blood. Christ commanded all his fayethful dearlynges which were there present, to drink of that coppe: but your cannon byddeth the priest drink all him self, and to lycke the chalyce when he hath done, because there should nothing escape his syppes. Christ byddeth his fayethful do that which they saw him do in a remembrance of his death but your cannon byddeth you say thus. To the holy father we offer this lively sacrifice for the redemption of the souls of thy church.

Here may you se (Christian readers) how this mass used in this realm of England greeth with the institutiō of Christ. Now let us se whether in this church of England we have the very true sacrament or not. I doubt not but we have it. But that it is the same which ye cal the body & blood of Christ, I cannot be persuaded, because the body and blood of Christ can be no Sacrament. For as. S. Augustine defineth, a sacramēte is a sign, referred to an holy thing. If this therefore whereof you speak be the body of Christ (as you say it is) then can it not be a sacrament, that is the sign of an holy thing, for it is the holy thing it self. So that you must either deny it to be the body and blood of Christ, either else the sacrament thereof. For onethyng cannot be both sign & thing signified, because they be in that respect most contrary the one to the other

But I know your hold in this matter. You say not that the substance of the bread and wyne, is the Sacrament (for that you say is turned into the body and blood of Christ) but the form of bread & wine which remaineth, you say is the sacrament of the same substance turned into y ^e body & blood of christ. A syra, there said you well The form of bread and wine, is the sacrament of Christ's body & blood. Now must we know, what the form of a thing is. The Philosophers say, that the form of everything is that inseparable quality, that maketh the thing differ, & to be known frō all other things not of the same kind, so that we may be bold to name the thing after those inseparable qualities. But because it is so hard a thing to find these true differences, that the Philosophers are constrained to say that there is no true difference, that is to say, that there can be no quality so appropriate to any one kind, that it may be found in that kind only, and in every of that kind: we must of necessity take those qualities for the form of things which be most appropriate to them, & are found in fewest things of other kind. As the form of man, is the power to receive reason. Which power is found is none other kind of thing saving in spirits Only spirits & man, have the power to receive reason. Wherefore they only are called reasonable. Bi this we se, that the form of bread and wine, must needs be that quality that is most appropriate to thē, & that quality must needs be the power to nourish.

Which power as it is not found in thē only, but in all other kinds of sustinaūce also: so is it found must chiefly in bread & broth, so that under those names are contained all manner of things whereupon man feadeth, and without these, no food can be pleasant to the body for any longe time.

The power therefore to nouryshe, is the form of bread & wyne. And the form of bread and wyne, is the sacrament of the body and blood of Christ. Therefore the power to nowrishe is the Sacrament of the body and blood of Christ. If you alowe this form of bread and wyne to be the sacrament of the body and blood of Christ then am I of the same opinion with you.

For no doubt Christ willed us to certifi our consciences by the nourishment we fele in bread and wyne, that his body and blood do in like manner nouryshe the soul. But if you will have that form to be the sacrament of the body and bsoude of Christ whythe consisteth in color, quantity, taste, & such other: thē I will say, you err, not knowing the scriptures. For the Manna wherewith the children of Israel were fed .xl. years in the wilderness was the sacrament of Christ to come (as appeareth by the words of Christ when he said, I am that lyueynge bread that came from heaven▪ Your fathers did eat Manna in the wylderues and yet are they dead, but he that eateth of this bread shall never die) and yet was not the form thereof (which was as a Coriāder seed) nor the taste (which was as honye) the sacrament of Christ to come. But the wonderful strength that it (being but a dew frō heaven) had to noureyshe alone without any other kind of sustenance. In like manner the v • . candelstyckes, and the .vii. stars which John saw in his renelations, were the sacraments of the .vii▪ congregations, and their preachers: and yet was it not the fashion of the candelstyckes, but the use whereunto they serve, that was the Sacrament of the .vii. congregations. For as the candelstycke serveth to bear and sustain the light of the place wherein it is, that all that enter in there may se thereby: so doeth the congregation of Christ serve to bear upon them the son of God the only light of the world, that all men may se their good conversation. For he that taketh his cross and followeth Christ, beareth Christ and is a true Christofer, and his conversation is the light of the world. So the seven stars not the fashion of them, but the propriety they have to give light in the dareknes of the night, is the Sacrament of the preachers of the seven congregations. For like as the stars do show light in the darkness of the night, so do the true preachers of the congregations, show light in the darkness of ertoure, as well by their doctrine, as Godlye conversation of living.

Thus may you se (if you do not willingly shut the eyes of your conscience against the truth) that notwithstanding we have the true Sacrament of the body & blood of Christ in this realm: Yet (in the abuse the thyuge that is so tyranouselye defended to be it) is not it, but rather a most detestable idol, for asmoch as, it spoileth christ • t his glory, for his most victoriouse conquest, atchined on the cross, and is nothing agreeable to the institution of Christ.

In very deed, that church which you take for the church of Christ, may & doth ordain some priests (yea almooste all priests) to be ministers of the Sacraments, although the same do not (nor cannot) preach, nor be not admitted thereunto. That your church hath always ordained such priests, appeareth by the great number of monks, friers and chanōs, and other sacrificatours, which hath been even sense that church of yours began first to florysh. And that they may do it: appeareth by their daily practice. For as many Idle knaves as they can get they annoynte, and yet they complain of the scarcity, and lack of hyrlynges, chaplay • es, and morowmas gentilmen. At an ordres ge • ynge, shall you scarcely se .iiii. that shall take holy orders, even in the same place where were wont to be .lxrx. We shall, say they, with in a while, have non to serve our cures And what call they serving of a cure? For so the, to say mass, matins, and euensonge on the holy day, to make holy water, and holy bread, to conjure the fonte, and volowe the child, to shrine, housel, & annointe the sick, to say dirige and mass, and burye the dead.

But the chief point is to keep well the Easter book, and se that the tithes be not slack lie paid. As for preaching shall be nothing of the curates charge.

But one thing he must beware of. That he suffer none of the new learning nor that use any englyshe books in his paryshe, though he know not new from old, nor whether the English books be good or not. Onelye he must present the readers of them to the ordinarye, and say they be heritikes, because they read englishe books, except it be Roden hode, Beues of hampton, Guy of Warwyke, the nutbrown may their festifall, or some other like.

And all this may youre church do, for there is no law to the contrary I am sure. For if there were, they would not do it, be ye sure, for they know that the breach of every law is deadly sin. And where no law is there is no sin. Wherefore if the law forbid them not to make such priests, they may lawfullye make them, and commit into their hands, the benifices which they may by the same liberty heap together.

Thys church I • aye, you take for the church of Christ. But for as much as it bearethe not the badge of Christ (that is to say) contempt of this world, doueyshe simplicity, serpent like wisdom, humblenesof spirit, babyshe submission, longe sufferance, mutual love towards all men, su • a • uynge of wrongs, distrust of them selves, constaunte and sure trust in the merits of Christ, the preaching, setting forth and confissynge of his word, rejecting the fond inventions of men: we cannot but say They went forth from us: but they were not of • s. Yea that more is: we are constrained to take them as they be in deed) for Antichrists, because we se thē wear the badges of the enemy of Christ, in stead of the badges of Christ. In stead of the con • ēpt of this world, they have put on vnsaciable desire, as appeareth by the benifices they heap together. In stead of doueyshe simplicity: they haueput on vultours rauen • e, as appeareth by the swifte suite they make vpō the simple preachers & setters forth of God's truth. In stead of the serpētes prudēce: they have put on more then brutishe negligence, suffering their sensual appetities to lead them captive into all abominations. In stead of hūblenes of spirit: they have put on such haūt ues of hert, as hath led them up above Emperors and kings. In stead of babeishe submission: they have put on sturdye obstinacy, as appeareth by the great tumulties that they have always sterred up, to hold themselves out of the reach of Emperors and of Kynges. In stead of longe sufferance they have put on swyfte revenge •• uēt, yea preuētion of treaspase, as appeareth by the commissions that they have purchased for the examination of certain suspecte persons, whom they have by their subtle circumventions, tra • ned into their snares, and made away with the innocente members of Christ. In stead of unfeigned love towards all men: a cone • t & privy hatred toward all that be either hinderance or let to their most vain glory, as appeareth by their persecutynge of those persons: that seek the 〈◊〉 of these things, • he abuse whero • , is the • pholdyng of their glory. In stead of sustaining wrong • plain extortion and open bribourye, as appeareth by their beaderolles, mass pence, and dirige grotes, with other, more then popeishe pillage. In stead of distruste in them selves, contempt of God's mercies, as appeareth by the abundance of merits that they have continually sold to other.

In stead of the constant trust in the merits of Christ: distruste in the same, as appeareth by the continual sacrifice they offer for sin. In stead of cōfessyng, & preaching & setting forth of God's word persecutynge of the confessors, preachers and setters forth of the same. Instead of the reiectyng of men's inventions: the preferrynge of them before God's moste holy word, as appeareth by their shyton ceremonies, which must take place▪ whē God's moste holy word must stand abacke.

Oh Shaxton, here maiste thou behold the Image of thy church lyuelye counterfeited, who may (as they are wicked) ordain wickedly, ministers for the vpholdeynge of their wickedness. But the true church of Christ, neither doeth nor may ordain any other ministers then ministers of the Gospel.

If the Gospel therefore need no such sacrificeyng priests: tell me thē howe the church of Christ may ordain any such. The Gospel saith, that all sacrifice was ended in Christ saving only the sacrifice of thankes giving, which every true Christian must continually offer upon our altar Christ, in the temple of his own her • e. If the church therefore may ordain any ministers for any other purpose then to preach: no doubt it must neades be to supplye the room of Stephane. And to supply that room, they must be full of the holy Goste, mighty in good works, & able to confound the dispitfull enemies of the church, though not by the gift of preaching, yet by the gift of exhortynge and mighty declaration of the hope in Christ Jesus. Such ministers doeth the church of Christ stand need of, that they baptisyng & ministering sacraments: might do all things of knowledge, & not of superstition, declaring also to the people, the efficacy and strength of everything they minister: that the people also, might, receive their ministrations of knowledge & not of superstitiō, But to have such a rout of reguler rutterkins, some bellowinge in the quire, some muttering at the altar, & another sortiettynge up and down to wait when my Lady shall be ready to se a caste of their office. If these be the priests of your church, tell me whether they be the priests of Christ or not.

The Prophet O see saith (in the person of God) that he will refuse that priest, that refuseth understanding, and such one shall be no longer his priest. Malachi saith also, that the lips of the priest must be sure of knowledge, that men may seek the law at their mouth. Then tell me, whether christ will alowe this rablement of rorynge bulls, with the other iettynge gentylmen, that know and profess none other law, but the most blasphemous statutes of that abhominable baude, their whoreyshe mother of Rome. But hearke what the Lord saith of this whoreyshe mother of yours. I will bring your mother (saith he) to scilence. And why? Bycause my people perish for lack of knowledge.

Now take youre pen in hand, & declare if you cā, that these drone bees that swarm so thycke in every church: be not the priests that the prophet speaketh of, Declare that your mother (the holy church of Rome) is not this mother that shall be put to scilence If you cannot deny but it is she, and that these dumb doges (you wot whō I mean) be her children: then revoke youre Article, and say with the Christian congregation, that the church of Christ may ordain no ministers, but such as be full of the holy Gost, mighty both in word and operation.

You seme in this Article, to assign two impedimentes of marriage. One the dedicaon unto God, by the receiving of the order of priestehode. The other, the vow of chastity aduisedlye made. For the first: I would gladelye know of you, wheiher it were not the same manner of dedication, that was used among the Jews in the time of Moses law, that you speak of. If it be the same, then is it of no greater force now then it was then. That it toke not away the liberty of marriage then, is manifest. For it was reproach to a Prieste to be without yshue, and they had laws for their marriage. They might marry no commune or missiuynge woman. They might mary us widow: except it had been the widow of a priest. It cannot be therefore, that this dedicatiō, cā be an impedimente to marriage.

But here you will say perchance, that this is not the same. For. S. Paul saith playnelye, that for as much as the priestehode is traunslated no remedy the law must also be traunslated. I would not wish youre judgment to be so sclender in the scriptures that you should take. S. Paul here to mean of any chaungynge of any manner of dedicatange the priests to God: for Paul endeuonreth none other, but to declare, that like as the priestehode is now traunslated from the tribe of Leme, to Christ and his spiritual generation, which are priests after the order of Melchelsisedeth: so must the law also be traunslated. That is to say the ceremonial law, which prescribeth unto the Levites, the kind and order of their sacrifices must now be traunslated or altered. For Moses prescribeth nothing to this priestehode, that is after the order of Melchisideth. The priests of this order must follow the example of their first and chyefe priest Jesus Christ, who offered up his own body and none other sacrifice.

So must we, if we be priests of that order offer up our own bodies, a lyuelye and acceptable sacrifice unto God, always singing unto him in our hearts, and so shall we be the true honourers of God the father & shall honor him in spirit & verity. Thus much have I said, as concerning the trāslatiō of the priesthood & the law prescribed to the much 〈…〉 same. Not so much because it appertaineth anithyng to the present purpose, as because it hath chan̄sed me to be in presence where certain have alleged the same text, to prove the Authority of the Romish church to be such, that their holy father (or rather in these days, their holy mother the church) might traunslate from the Jews priests unto our priests, the ceremouiall law. And that like as they did by the commandment of that law use many ceremonies, in offering of their crifices: so might their mother holy church ordain that about the sacrifice of the mass (as they call it) our priests (but rather the popes priests) might (yea ought) to use all such ceremonies, as we se daily used therein.

But now to our purpose. The dedication of priests in the old law, was not of force to restrain the marriage of Priests: Ergo, it is not of force now to with hold our priests from marriage. If you hauc any thing to the contrary of this: I would you would set your pen to the paper, and try your manhode therein. I canse nothing that can be wrested to your purpose, unless it be the power to lowse & bind. Which your holy fathers have made so ample, that they might therbi restrain all liberti, & set at large all that the gospel bindeth. If this wer gran̄ted, thē would you say pretilie to us in this matter. But you must have some new scriptures made to establyshe this opinion, or else you are not like to have it granted to you this yere. For the old scriptures are altogether against you herein.

Seynge therefore, that it cannot be proned by scripture, that the dedication of the priests to God, doeth restrain marriage: it is of Antichrists faith, to believe that priests dedicated unto God may not marry.

Now as concerny • ge your other impediment, the vow of chastity advisedly made. In very deed, this hath more appearance of truth then the other hath. And I think not contrary, but if a man should reason with you in this matter, you should sone be compelled to join this to the other and say, that the strength that the other hath, is none other thē the vow of chastity that you say priests make when the byshope saith. Accipe •• gum chastitatis (that is, take the yoke of chastity) when he putteth the stole about his neck. And no doubt the scriptures are much one youre side in this behalf. For as vows are not forboden in the scriptures: so are they allowed and commended, yea, and in manner commannded, and the breach of them threatened with eternal torments.

For if it be so, that we shall render an account at the last day, for every Idle word that we speak: much more shall it be required of •• for every Idle how we shall make. A vow • f not be made, but the blessed name of God must needs be named the rein, and the rechersynge of the name of God in vain cannot be but worthy of dampna • ion.

To make a vain vow therefore (which is not only to take the name of God in vain but also to dissemble with God) howe can it be any less worthy, then eter •• ll damnation? Upon this you may right well conclude, that all such priests as have or shall make any such vows, and do not or cannot perform them, had great • ede to repent and cal for God's merci. For if a greater offense should ins •• e upon the performance of their vows thē if they left of their vowed •• rpose: I cannot se howe you can prove it good for the priests to refray • e marriage for then vows sake, but you must also b •• d the Jews (of whom is mentioned in thactes of the Apostles▪ that vowed, neither to eat ••• 〈◊〉 , till they had slain Paul, to p •• form their vow also, and that it was not leafull for thē to sustey • e their bodies, but to 〈◊〉 of 〈◊〉 , unless ( 〈◊〉 to they • 〈◊〉 ) they might 〈◊〉 Paul.

〈◊〉 you are brought into a narrow • 〈◊◊〉 For either you must 〈◊〉 , that by God's law it was not leaful for these mē to suffer Paul to live, other else that they might breke their vow, & so consequently, that some vows aduisedli made might be brokē For if these men were bound by God's law to perform their vow: thē might not they suffer Paul to live, for they had vowed his dea • h. But if by the law of God, these men might suffer Paul to 〈◊〉 : thē were they also at liberty to eat their meat notwithstanding their vow, were it never • o advisedly made. But gra •• t their conscience would not serve thē to eat the • r meat, but to cōtmue still in their selish vowed purpose, notwithstanding they knew Paul was out of their reach If they had, I say famished them selves for their vows sake: had they escaped the wrath of God because they had famished them selves for their vows sake? Doubtless in mine opinion) they had thē been in worse taking, thē if they had s • ayne Paul. For as the law would have condemned thē for ••• therers if they had killed him, so would it have condemned thē, for killing thē selves. Yea & as it is a grievous offense to kill an o •• er: so is it an offense of all other most gre • ouse, for a mā to kill him self. It is manifest therefore that these mē might not by any means per form their vow, were it never so advisedly made, for the law of God forbiddeth the 〈◊〉 thereof on every side.

What was to be done in this matter? Was there no way for these Jews to recōeile thē selves to God again? Yese forsoeth. They ought (even frō the bottō of their hearts) to lament their 〈◊〉 malitiouse intent and purpose, to shede the innocent blood of that most godly man, & so cōmitte thē selves to the mercy of God, knowing his mercy to be so oboūdaunt, & his cle •• ēcie such, that he both could & would (at the respect of their humble & cōtriete hearts) forgive their s •• es.

Evē so our priests. If they have vowed such a kind of chastity, as to live v • terlye without the vessel that God hath prepared for man's natural operation, & yet fele in thē selves such natural working, that it may be justly said unto thē, it is better to mary then to burn: I say (&. S. Paul beareth me witness) they ought to mary wi • es, notwithstanding their vow, for the word of God is contrary to the perfourmaūce thereof. Peraduēture you will say, this is sooner said the • pro • ed. In very deed, it is not so sone proved as spokē.

But yet it is not so hard to be proned, but that it may easily be pro • ed, both by the testimonies of the •• we and old testament. Fyrste tell me what. S. Paul meant by these words in his Epistle to the Hebrews.

Wedlocke is honorable in all persons and the bed there of undefiled. I know your interpretation upon this place already (for I am sure you will not make Paul to recant, as you did pore Basil at Paul's cross in London, for exhortynge all men to marriage, in his boke of matrimony, not exemptyng the vowed anowterers) and therefore I will answer unto it.

You will say, I am sure, that in the time of Paul, priests made no vows of chastity, and therefore they did marry in those days and longe after (as it appeareth by cronicles) and their marriage was honorable, and the bed thereof undefiled. But if the vow of chastity had been then used among priests, Paul would have exempted thē in his Epistle. A thing very lykely Paul wrote unto the Jews, among whō was nothing so much este •• d as vows (as we read in the books of the kings, of Saul, David, and diverse other) and yet he had not occasion to exempte votaries in his Epistle. But the circumstance of the text giveth rather the contrary interpretation, & that Paul did in this place write this sentence by the universal sign, because the Jews were so greatelie given in the perfourmynge of their vows, that they thought all things lawful that they had vowed to do, as appeareth by the vow of the Jews, whereof I have spokē before. They thought it lawful for them to slay Paul, because they had vowed his death. And yet the priests & elders could make this answer to Pilate whē he bad thē take our savior Christ, and judge hyw according to their law.

They could, I say, answer him, that it was not lawful for thē to kill any man. And because they would not seme to be murderers: they found the means to make Pilate their butcher (I say not that our prelates have used the same practice) By like the way to vow men's death was not then invented. For if it had: they might have rydde Christ, with less ado then they made. But I think not contrary, but it fared by them then: even as it did by us of late days.

For as the number of the true Christians increased: so did the bishops & high priests inuente ways to bring them to the pote.

There were appointed .iiii. sessions in one year moe then were wont to be. And for what other purpose (to speak of) them by a boke oth to compel pore simple consciences, to accuse Christ's true disciples, that they might be lapped in the chains of the syx Articles and so he brought to the slaughter house, where no man durst once speak in their cause, Yea they had by this means, so binded the power consciences, that they though they counde not do greater service to God, then in accusynge one of the new learning (as they call if) in so much that many simple and weak consciences, thought it a sin irremissible, to cōceale any such if they chan̄ced at any time to have knowledge of them. As it appeared by thē that accused sir Gorg Blage, now knight, but at the time of your Apostatie, moste anworthilye accused, speedily condemned, and had not the mercy of his prince and Master been more large upon him then it was upon John Lassels: he had burned enē thē. I will not say that you & other that were then in your taking, thought it no danger upon your oath to confess all that you knew to be of that opinion, which you then forsook: notwithstanding you knew that, that youre contession should be their death. By this we may coniect how it came to pass, that the Jews thought it lawful to vow a man's death, and then to kill him. For in Christ's time it was not so as it appeareth by that the hye priests and elders sought wytues against Christ, where as it vowynge would have served, they might have mads a more spedie dispatche. They thē selves might, or else have caused other to vow his death, as I doubt not but some of them did procure those deuonte votaries, which vowed Paul's death.

Take me not here (good master Shaxtō) as one that regardeth not an oth or vow But take me as one that will nother keep oath nor vow, the performance whereof is against the commandment of God.

If I therefore had vowed and sworn by all the books under the sun that I would never marry, but live a lone life without the lawful company of a womanne: yet if the rage of the flesh were such that I should be ready to ncye, as an horsse, after every man's wife: I would not regard my foleishe oaths and vow, so far above my strength, but the promise that I made to keep the commandment of God, which forbiddeth me the very desire of my neighbors wife. But you will say, it is not moughe to say, I will not regard my foleish oaths and vow: but it be houeth, that in this case I show that I ought not to regard them.

True it is in deed the case requireth so, and so may I fone do. For this is plain if the commandment of God (which I take to be the whole Euangelye of Christ) do forbid or dehort me from any kind of thing what so ever it be: no oth, nor vow, be it never so aduisedlie made, can bind me to it.

The word of God forbid death all kinds of whoredom, and counsayleth, yea commandeth all men, that fele in them selves the natural work of the flesh▪ to chose thē an honest and faithful yokefelowe, with whom they may lawefullye company, so they do it not to take their fill of the fleshly lust, but only to avoid v • lawful desires of the flesh, which cannot otherwise be avoided. For such as give themselves wholly to the fleshly lust (notwythstandyng they be married) do stynke before God. For they know not to possess their vessels. They cal them wives, but they use thē as whores Christian matrimonye must be chaste, modeste pure and undefiled. The christiā yokefelowes must do the work of nature, as compelled by nature, and not to satisfy the woēton despre.

But to our purpose. If I had made a solemn vow that I would never labor with my hands, should I beg or steal, rather then break this foleysh and ungodly vow? God forbyde. And yet I think not contrary, but if the matter were well known: the vow that priests make, byndeth them as w • ll to live Iolelye, as to forsake marriage. For there was a decree made by their great father of Rome (and I think it is per of strength in the making of priests) that none should be admitted to holy or • e • s, vnlese he were first in assurance of • lie • ing, so that he should never be brought to beggynge, nor to labor with his hands, though he were by any misaduenture so maimed that he might not minister. Yea, the commune opiniō of the people was such that they thought him far unworthy the order of priesth • de, that would lay his fingers to any kind of labor, though he were neither able to teache and enstructe other, nor willing to learn him self.

Thys I • lenes I say, and refraynyng frō labor seemeth to be a piece of their vow as w • ll as the forbearynge of marriage, and yet S. Paul willeth all men to labor with their hands, and to eat their own bread (and not to be idle bealies, burtheynge and over charging the congregation) according to his example, in that he (takeynge importune pains in preaching the Gospel) labored with his hands, and lived vpo • the sweet of his brow • s, because he would not be an example of Idle • es among them that did not so greatly esteem his painful travel in the Gospel

But what neadeth it me thus to labor in this matt • er, seeing that all the world knoweth, that no manner of vow or promise can make whoredom, and the desire of the fleshelye companiynge, lawful, scythe God hath forboden them, and that as 〈◊〉 co • ti •• in them shall not possess the kingdom of God?

I say unto you (saith S. Paul) that who so worketh such things, shall not possess the kingdom of God. Wherefore serveth your vow then? Shall it excuse you at the latter day? No no, It shall be said unto you. A • oyde from me you viciouse votaries, you worckers of iniquity. You forswear most pure and chaste marriage, and embraced most filthy and stinkynge whoredom and Sodemiticall buggerie. Yea, though you have not defiled yourselves with this fowl sin: yet if you burned in the desire thereof your wickedness cannot be excused. For the law (which shall be youre accuser) saith, thou shalt not desire. No vow shall serve in this case.

But he that is found a traun • gressoure of the law: shall be condemned by the law. Oure own inventions shall take no place there. Only the observation of God's will, shall be required of us. No merit of ours shall be accepted, toke we never so great pain & travail: but only the merits of Christ shall be of value. No sin can be excused there: were it done for never for so good a purpose. No remedy all must be confessed. None shall be so bold in that day as once to say I did it for this good intent •• that, or I did •• to fulfill my vow (for then might Saul have an excuse for re • eruynge the spoil which he was commanded to destroy, and Herod for beheadyng John the Baptist) but when Moses, your accuser, shall charge you with concupiscence: your conscience shall confess the same: and where are you than? Perchaunce you set light of it now, as the Pharisees did, thinking it to be but a though: and that therefore it may be washed away with holy water, & such other tryncketes of your own making: but in that day you shall know what Christ meant, when he said to his disciples.

Excepte youre justice be more aboundaunte then the justice of the Scribes and Pharisees you shall not enter into the kingdom of God.

It is not Inoughe to refrain the Acte, but the thought also. For what thing is it that defileth the man? Forsoeth the evil thoughts that ascend from the her • e. To avoid these thoughts therefore: let every man (saith S. Paul) have his wife, and every womanne her husband. He saith not every lay man: but every man that cōteyneth not.

I conclude therefore, that all the vows, that are or can be made (be they never so solemnly or advisedly made) cannot make it vnlaweful for them to marry, that have not the gift of wyueles life, but do desire natural company and copulation: according to the words of S. Paul. Who so cōteyneth not (that is, whose flesh is naturally sterred to generation, and upon that perceyueth the ishue of natural seed) let the same mary. For it is better to mary then to to burn.

Thus have I proved by the scriptures: the thing that you (master Shaxton) and the whole assemble of the whole parliament agreed unto within these dosin years last past, and do still to this day alowe and agre unto in that they suffer it (yea and command it to be done. I mean the breaking of a vow advisedly made. I pray you was not the vow that the monks, friers, & chanōs, heremites, & nuns made concerning their apparayle: aduisedlye made? And are they not constrained to change it? If they made no vow concerning their prescribed garments: thē tell me what was the cause that some of them might not put of their garments in the night: but they must be laid on their bed? Yea what was the cause that many of thē must needs be buried in their garments? The Anchors also, and charter monks, vowed they not to die in their houses? And why are they turned out of their cubbes, if vows may not be broken? I know well you will answer me, that these vows are brokē because they are supersticiouse. And yet we have no place in the scripture that forbiddeth any color or facion of garment. Superstion therefore, is a sufficient cause to break a vow, and why should not whoredom do as much, seeing it is so detestable in the sight of God, that the doers thereof are threatened with eternal damnation? Thys had been enough for my purpose, were it not that I would in no case be seen to build upon the Authority of man: that thing that God's word doeth sufficiently prove.

If you had said in the church of Antichrist, I would have holden well with you For in deed, it is so necessary therein: that without it, that whoryshe church could not long continue. In this corshrift are wrought all their maliciouse mysteries. In it be the pore simple creatures taught to delight in ignorance, and to be ware of the reading or hearing of the scripture in the English tongue, contrary to Christ. John .v.

In this secrete school are they confirmed in the hope of the popes pardons to be set abroad again contrary to Christ in Math .xxiiii. Here are they enstructed to believe, that your masses & diriges are meritoriouse both for the quycke & the dead, contrary to the .ix. and x. chapter of. S. Paul to the Hebrews. Here are they commanded to multiply prayers and repeat our Ladies psaltare upon their beads. Or if they dare not occupy beads, to number their prayers on their fingers, contrary to Christ. Matthew, vi, Chapter. Here learn they to put difference between day and day, and meat and meat, contrary to Paul in the .ii. chapter to the Collossians. Here are they taught to worship God in Images, the making and having whereof is not only forboden, but also accursed of God him self, in the .xiiii. chapter of the boke of wisdom, and the .xxvii. of Deu. In this hell house are the simple people taught to yarne heaven by their will works. As by building and enrychinge of Abbays by fonndynge of chauntries and Anniuersaries, by payntinge and gildinge of posts and by giving of boke, bell, chalice, and other ornaments (as you call them) to youre Turkishe temples, contrary to the Lord's express commandment. Deut, v. chapter. Here are they taught to think them selves well iuoughe, and their consciences cleant discharged of all sin whereof they have made relation to the priests, though they never falte any parte of true repentance, but do incontinent return to their old vice, as the sow to the puddel, and the dog to his vomit, contrary to Peter in the .ii. chapter of his .ii. epistle.

To be brief in this hell, they learn all superstition & vain trust in their own works & inventions: & forgette all the true & sure trust that they ought to have in the only savior & redeemer Christ, How necessary an implemēe this is, to be retained in the churh or cōgregatiō of Christ, let thē judge in whō the spirit of God dwelleth, by whose inspiration, they know what the church of Christ is. I am certain by the scriptures, that as it is used, it is abominable in the sight of God And therefore not to be so used as it is. And how it should be amended, otherwise then by taking it clean away, I cannot see, unless we have new ministers appointed, which are no favorers, but enemies to the abuse.

It is necessary therefore, that this order be retained (yea newlye begun) in the church of Christ: that wounded consciences may seek them an experte and learned Pysician to whom they may open their pain and grief, and at whose hands they may receive the comfortable medi ••••• s of the spirit, gathered out of the pleasant garden of the scripture. But to be bound to resort perelpr to such blind pottcaties, as do neither know simple from compound nor medicine from poison: is neythere tō be retained nor suffered in Christ's church.

Considerynge that men of great learuynge, have erred in this youre last article and have written great volumes in the defenc of their errors therein: yea and that there be at this day many (and that mea of a feruente zeal to wards the truth) that are of your opinion: I can do no less, but •• devour with all diligence (so far as God shall assist me) to set forth the true believe of the divine prescience and predestination.

Firste therefore, it is to be considered, that as God is eternal without beg 〈◊〉 ende: so is his prescience or for knowledge also 〈◊〉 . That is, there never was nor shall find, wherein he hath not or shall not know all things paste and to come, then as though then w ••• still present.

Upon this 〈…〉 knowledge, he hath 〈…〉 all times, predest •• ted & appointed before, all things (in heavē earth and heth that have been, are, or shall be. And as his prescrēce & forknowledge, is infallible, & cannot be deceived: to is his predestinatiō most certain, and cannot be altered chan̄ged or letted, in heuē earth, or hell, for all they are his creatures, and are at his commandment. In whose power it is to rule; altare, and ch ••• ge, to suffer and 〈…〉 strengthen and weaken all things at his pleasure, and when he doeth any of all these things: he doeth it according to his prescience and predestmation, nothing altering nor changing the order of things which he hath by his • r • eknowledge and 〈◊〉 wrsoonte, appointed from the beginning. though it do sometime seme unto us, that though ••• de our sy •• es, God is 〈…〉 and 〈…〉 (as in deed if he were 〈…〉 to our 〈◊〉 and 〈…〉 and as 〈…〉 , it were not 〈…〉 our 〈◊〉 should do it) yet is he 〈…〉 .

For as the 〈◊〉 of time 〈◊〉 make him eider one day, then he is another because time was not from the beginning with him, nor shall be with him to the ende but shall cease at the time appointed, and therefore hath no power over him as over all creatures: even so is he not subircte to any manner alteration or chaung, but is ever one and the same, shewynge mercy unto thousands, and plagyng the vessels of wrath, prepared thereunto, even from the beginning and before the foundations of the world were laid.

These vessels of wrath shall not escape the vengaunge prepared, nor the vessels of mercy be confounded. God hath his number appointed, and their names written in the boke of life, who be so certaynely elect and chosen, that it is not possible for them to be seduced, be they never so much tempted stirred, and provoked, for the almyghty hand of God their father, shall always sustain them and defend their weakness from the cruel rages of their enemies, his aduengynge spirits: and shall bring them salfe thorough the stormye sense of this world, into the sure porte or haven of death, and then receive them into the laude of pleasure incōparable, there to reign with him forever.

The other sort, whom he hath ordained the vessels of wrath: he shall give over to their enemies the devil, the world, and their own flesh, reserning thē to the day of wrath that thē the wrath (whereunto they are prepared) may be more plētuously poured out upon thē, whereby the mercy shown to the other appeareth more abounda •• t.

This is the true belief of the presoience and dest •• atiō of God, grounded vpō the scriptures, as shall hereafter appear. Now as concerning your Article. You grant that the prescience & predestinatiō of God be infallible, that is, that God doth so certainlye know before, & predestinate things, that they cannot otherwise chance, thē he knoweth & hath appointed, & yet you deny the necessary cōsequēce, which is, that all things are done of necessity, ge •• nge man power to use the liberty of his own will and choice.

If you leave the scripture in this matter, & stick unto art: I would have you show by your art, how you cā grant this Anticedēt and deny the Argumēt. What so ever God forseeth & predestinateth, must necessarily come to pas (for his presciēce & predestinatiō are infallible) But he forseeth & predestinateth all things: Ergo all things must come to pass of necessity. The major you have granted in your Article. If you will deny the minor: I shall not stick to prove it by manifest scriptures.

And then I report me to all Arcitoures what I may conclude. Even that all things are done of necessity. And consequently that man hath no such power as you would gene him to use free liberty of his will & choice.

Now to prove the minor, that God forseeth and predestinateth all things. I think there is none that hath so • rreuerēte an opinion of the Godheade, that he would once think that God should not always se all things (be they paste, present, or to come, evē as they were still present. But if any man will be so beastly: let the same heat the psal. who saith. Lord thou hast proved me, & halt know̄ me. Thou hast know̄ my down sittynge, and mine vprpseynge. Thou vnderstodeste my thoughts longe senee. Thou hast searched my path, and my couch round about, and hast forsene also my ways. For loe there is not a word in my mouth, behold thou hast known althynges. &c.

None therefore, will deny the prescience of God to be such, that he seeth all things as present, be they past or to come. Then remaineth only this thing. That we prove by the scriptures, that he hath also predestinated and appointed before, howe all thyngee shall be done even till after the ende of all time. Whyche thing shall be easy to do, if we may first prove, that such things as be already past were done by his, appoynsrent and predestination.

I might be short & say, that for as much as God saw befoe • , what ishue and ende, all things should come to, and did upon that forknowledge create them and appoint them to be in their times by him appointed: he did also in this creation, predestinate them to the pshue and ende that they be or shall come to

But because I will not barelye affirm that which you deny without any testimony of scripture to bear me: I will first begin with the first man, of whom is written in Genesis, and descend to this time pronyng by the scriptures that such things as have been done hythereto, have been so predestinated and appointed of God, that they could not be altered or left undone. And because the greatest contention riseth about the predestination unto evil, & that most men thyake it impiety, to say that God (who is merciful and just) should predestmate any man to be wicked: I will take such examples chiefelye, as do prove that the most wicked persons that have been, were of god appointed to be wicked, evē as they were and that he nevertheless remaineth both merciful and just.

Fyrste of all therefore, let us consider Adam, the first man, whether he were predestinated of God to eat of the forboden fruit, and so to make him self and all his posterity, the childrē of damnation and the enemies of God, or not. The frewil men will say no. And for their assertion they bring a scripture, and that is this. God made man from the beginnynge, and left him in the hand of his counsel. He game him his commandments and precepts. If thou wilt observe the commandments, and keep acceptable fayethfulnes forever: they shall preserve the He hath let water & fire before the: reach out thine hand to which thou wilt. Before man is 〈…〉 But because I perceive that the whole boke is none other but a certain wholesome doctrine pathered out of the books of the law and grophetes, I am persuaded that the spirit of God was his leader in the wrytinge hereof. And therefore, I dare not reject it as no scripture, but will with all re • e • ēt seat seek an interpretation which may declare the writers meaning to agre with the doctrine of the prophets and Apostles. Let us therefore scan his words with indifferent judgment.

Fyrst he saith, that God made man and left him in the power of his own council. 〈…〉 that Moses hath in the .xi. and xxx. Deute. Wher are blessings promised to them that keep the commandments, & plages threatened to the trannsgressours. And he saith. Before man is set life and death, good and evil. Loke what him liketh shall be given unto him. If these words do set man at liberty to chose wether he will keep the cōmaundemente or not: then tell me how they agre wy • h that which followeth. He hath commanded no man to do ungodly: neither hath he given any man leave to sin. We must understand therefore that the son of Sorach intendeth not to teache, that man of his own strength is able to chose good and leave evil: but that thorough out the whole law and prophets there is no commandment to do evil: neither any liberty of sin givē. To thē that observe the cōmaun dementes, are promised blessings, and to the tra •• sgressours, are threatened plages. Then is it said unto man. To which thou will • strech out thy hand, whatsoever thou likest, shall be given unto the. As though he should have said. Loe, thou vnderstandeste what is good, and what is evil. Thou seest that the blessings promised to the observers of the commandments are good, and the plages threatened to the contrary, are evil If thou be led of the spirit therefore, so that thou delight in the observation of God's commandments: then stretch out thy hand to the blessyngs, & they shall be given unto the.

But if thou be led of the flesh, so that thou delight in the traunsgression of God's commandments: thē stretch out thy hand to the plages, for they shall be given unto the.

This is the true meaning of this place For neither Moses nor this Jesus, went about to establyshe any power of man's free will: but their entente was to set forth the justice of God, which is to reward the spiritual (his elect) with the blessings promised, & the fleshlynges (the reprobate) with the plages thretned. Otherwyse if these words should set man at liberty to sin or not to sin: howe should they agree with the other that follow? God giveth no man leave to sin. For if I have free will to do what I will: why have I not liberty to sin

But God's law may give no such leave. Thus se we, that the free will mens scriptur: in this place, faileth thē. And Adam, our first father must (notwithstanding this scripture) be predestinated to eat of the fruit forbodē For if he had not been predestinate of God to eat of that fruit: it had not been possible for him to have done it, because the desire to sin, was not as yet in his flesh, neither hath Satan power to tempt any, until he have leave of God so to do, and yet being lycenced, he may tempt no further thē he is appointed to do, as appeareth by the story of holy Job. Adam therefore, being so perfect a creature, that there was in him no lust to sin, & yet so weak that of him self he was not able to withstand the assaulte of the subtle serpēte, no remedy the only cause of his fall must needs be the predestinatiō of god. Now what shall we say of Cain? was he predestinate to slay his brother Abel? No say the feewyl men. For the Lord said to him. Thyne appetite shall be subject unto the, and thou shalt rule it. A plain text (say there) that he had frewyl to those whether he would •• ea his brother or not. In very deed if these were words of promise, as they are of commandment, they would make for the purpose. But they are of commandment, as appeareth by the circumstance of the text. Fyrst the text hath thus. Cayne was exteadynge angry, & his countenance lowered. Then said the Lord unto him. Why art thou angry? Why lowrest thou? If thou doest well, shalt thou not receive it? And if thou doest evil, shall not thy sin be with the incontinente? Thyne appetite shall be subject unto the, and thou shalt rule it. As though he should have said Why art thou angry to se thy brother accepted with me & thyself not regarded? Doest thou not know that I reward thein that do well, & punish thē that do evil? Subdue that furiouse affectiō of thine, and rule it. Thus gave he him a commandment to refrain his anger: that bi that commandment the traunsgressiō might be know̄ to be sin. For we find not, that before that time either anger or murder was forbodē. If any mā think it strange to cal this a cōmaūdemēte, let him cōfer it with • commandments in the books of the law ge • ē by Moses, & tell me whether the phrases be not at one. Thou shalt have none other God's but me. Thou shalt honor thy lord god. &c. But now sai the frewil mē, what have ye wou by this? Grant it be a precept. Yet must it give liberty. For to what purpose were it to command, if the party to whō commandment is givē, had not power to execute the commandment. For soth (evē as Paul writeth) to make sin abound (For where no commandment is, there is no transgressiō) And that the free mercy of god might appere more aboūdant in remitting the syn which thorough the commandment is so openlie know̄. The commandment is givē, evē to thē that have not power to execute it: for it is givē to mā, who of himself, is not able so much as to think a good thought, for all our sufficiency is of God, who disposeth unto every man, even as he will.

He taketh mercy on whom he lusteth, and whom he will he hardeneth. Can God be vn • ygh tuouse? Are not all his creatures in his hand? Maye he not do by them as he lusteth: What tyranuye were to be ascribed unto God: if he did presently destroy all his creatures, or turn the glory of thē into perpetual ignominy and shame? Truly none. For then might he be co • nted a tyrant for destroynge his creatures in Noes ••• ude. What had the pore beasts of the fyeld that wrought but their kind, the fowls of the air, yea and the pore infantes offended that they must all be drowned? Who could excuse God of tyr ••• y in this deed, if it were possible that he might be a tyrant. The first b • rne also as well of man as of beast in Egypt, what had they offended that they must be all slain in one night?

Awaye with youre fond imaginations of God therefore, ye vayue dreamers of free will, and let God be alwyghtye, subject to none human constitution. Take not from him the liberty that you give to the potte maker, to make of one piece of claye, both drynkynge pots and pysse pots. Whye should not God predestinate some to persecute, as well as he hath appointed some other to suffer? If Abel were appointed to have his innocente blood shed that he might be a figure of Christ's church which shall ever be persecuted: why was not Cay •• appointed to shede his blood, that he might be a figure of the blood suchars and rave • inge wolves of Antichrists church? What stpcke you so much upon a cōmaundem • t givē to man, as though God were not just, if he commanded that which is not. in our power to fulfill? Examyne yourselves by the fyeste commandment, and se which of you is able to do it.

Thou shalt love thy Lord God, with all thy heart, with all thy soul, and with all thy strength. Whythe of you is it that can do this? Yea when you be moostle strenthened with the grace of God: which of you can stand up against God and say I am clear frō the 〈◊〉 of this precept Yea it is necessary that God command things above man's power, and that man never fele in him self that he hath thoroughly observes God's commandment. For so cometh it 〈◊〉 , that the most pe 〈◊〉 knoweth him self to be saved by 〈…〉 m •• cye, and not by his perfection in obs •• ninge God's commannde • eut.

Wher as if the things that are commanded him were within his reach: he might as • ri •• the cause of his 〈◊〉 , to the obseruatiō of God's 〈…〉 to gods 〈◊〉 .

But here you will say perchance. All this is but daliaūce. For although you have • nterpreted our scriptures: yet have you brought no scripture that doeth with open words teach either 〈◊〉 , or else Cain his son to be so predestinated. Wherefore we may as well credit our own reasons as yours.

Truth it is, I know no scripture that doeth with express words affirm either of thē to be predestinated to their traunsgression. Wherefore if you require express words: I shall leave this exēple & pome to the, xi. sons of Jacob who sold their brother Joseph into Egypt. And thē if I show you express words of the scripture to prove thē predestinate thereunto: ye shall have the less cause to suspect mine opinion in the other.

Whē Joseph had made him self know̄ to his brethrē in the land of Egypt: he said thus unto them. Be ye not abashed, neither let it seme unto you cruelly done that you sold me into these quarters, for God sent me hither before you, for your health. And a little after he saith, not thorough youre advise, was I sent hither, but by the will of God. et c. Pharaoh also, whose wickedness was moste aboundaunt, what heareth he in the scripture? For soeth even this. For this purpose have I ordained the, that I might show my power upon the, & that my name might be told throughout all the earth. And what saith the Lord to Moses? Go in to • harao. For I have hardened his hert & the hearts of his servants that I may work these my wonders vpō him, that thou shouldeste report to thy son & to thy ne •• wes, howe often̄ I overthrew the Egyptiās, and wrought my wonders among thē. And you shall know that I am the Lord.

What scripture cā be more plain thē this? Shall we patche out these places with God suffered Pharas to hardê his heart, because in the .viii. chap. it is said. Whē Pharaoh saw that he had rest: he hardened his hert, & gave no hede to Moses and Aaron as the Lord had commanded? No God forbid. For if we should trifle out of the scriptures on such sort: what manner of God should we make the Lord? Forsotheuê as uncertain in all his doings as we are our selves in ours. But we must grant both these scriptures to be true. For God by his eternal predestinatiō hardened the hert of Pharaoh, & he being the vessel of wrath in his wickedness hardened his own hert. What say we then to Judas? was he not predestinated to betray Christ? Yes forsooth, euê as Christ was ordained before to be betrayed. And therefore he calleth him he son of perdiciō. And as possible as it was that christ should not die on the cross: so possible was it that Judas should not betray him. And as possible as it is that the sayeynges of God's prophets should not come to pass, so possible is it that Judas should not betray Christ.

For the Psalmist had said of him. Let his place be desert, and let there be none to dwell in it, and let another take his ministration.

But here begin the freewyl men to besturre them, and cry out upon such private exemples to prove God's universal predestination. We have universal scriptures, for our parte (say they) declaring that God would have all men saved — and come to the knowledge of the truth. Whereunto I answer, that youre universal scriptures, are not so universal, but that all your scriptures notwithstanding God may will the greatest number to be damned. For where saynte Paul saith that God will have all men saved, he meaneth not every particular persō for thē could none be damned, for as much as God's will must needs be done, but his meaning, is that God refuseth no degree of men neither estate, but accepteth all asyke. Neythere doeth he accept Jew or gentyle, but accepteth of all nations & estates, such as he hath written in the boke of life.

But if universal scriptures be so much esteemed among you, let us se whether we have avie for our part. Murmur not among yourselves (saith Christ) for no man can come unto me, except my father draw him. Compare this, no man, with youre every man, and then tell me which of them is most universal. Your every man stretcheth to as many of all nations, kinredes, tongues, estates and degres as are written in the boke of life. And our no man stretcheth to all thē that be not written in that boke.

Boeth therefore must be measured by the words of Paul to the Ro. We know (saith he) that to such as love God, all things do work together into good, to them I say, which being sanctified, are called according to the purpose. For such as he knew before: he predestinated to be the lyuelye Images of his son, to the entēt, that he might be the first begot̄ among mani brethrē. And such as he predestinated: those he called. And those whō he called he justified. And those whō he justified, he glorified. What shall we then say to these things? If God be on our side: who shall prevail against us. &c.

And again Ephe .i. Blessed he God and the father of our Lord Jesus Christ, who hath blessed us in all spiritual blessings in heavenly things in Christ, even as he hath chosen us in him before the creation of the world, that we should be holy & undefiled in his sight in charity. Who also predestinated us to be sons of adoption unto him., thorough Jesus Christ, according to the purpose of his will. &c.

Yet have we mo scriptures of this kind if these satisfy you not. And first hear what is read in Ecclesiastiens the son of Sirach. All men are made of the ground, and out of the earth of Adam. In the diversity of study hath the Lord disseuered them.

He hath disseuered them and changed their ways. Some of thē hath he blessed and exalted, some he hath sanctified and claimed them to him self, and some of them he hath cursed and made low, and put them out of their estate. Like as the claie is in the hand of the potter, and all the orderyng thereof at his pleasure: so are •• en also in the hand of him that made them, so that he may give thē as it liketh him best.

Now mark what Solomon writeth, in his proverbs. Man deviseth a way in his hert: but it is the Lord that ordereth his steppes. And again. The Lord ordereth every man's goinges: for what mā can understand his own way? And yet again. The lots be cast into the lap but the fall standeth in the Lord. Now herkē to Isaiah, who saith in the persō of god I am the Lord, & there is none other. It is I that created the light & darkness, I make peace & trouble. Yea evē I the Lord do all these things. And a little after. Woe be unto him that chideth with his maker, the potsharde with the potter. Saieth the claye to the potter: what makeste thou? Or thy work serveth for nothing. Woe be unto him that saith to his father. Why begettest thou And to his mother. Why hearest thou? Are me of things for to come concerning my sons: & put me in remembrance as to wchinge the works of my hands. I have made the earth, & created mā vpō it. Wyth my hands have I spread forth heavē, & givē a cōman̄demēt to all the hosts thereof. I shall wake him up with righteousness, & order all his ways.

To conclude, thus saith Jeremiah, I know Lord, that it is not in man's power, to order his own ways, nor to rule his own steppes & goinges. And after all this, Paul writing to Timothy saith thus. He that delivered us & called us with an holy calling. Not according to our works, but according to his purpose & free mercy, which was givē to us in Christ before the world began. Now me thinketh I hear the muttering of our frewil men among thenselves saying. What needeth all this ado to prove the thing that we never denied. We grant & ever have gran̄ted, that God knoweth all things paste & to come, even as present.

He hath also predestinated all things even from the begyunyng. And this his forknowledge and predestination cannot be deceived but all things must neades come to pass even as he hath forseene and predestinated them: yet notwithstanding we hold, that the will of man is free and that he doeth all things of free choice & not of necessity. For grant that god knew before all time what man would chose being set at liberty to chose what he would, & upon this forknowledge, predestinated him to the thing that he knew he would chose: should this restrain the liberty of his will, & cause him to do all things of necessity: Yea forsoeth, master Shaxton, and you all my frewyl masters. For thought man in all his doings, do deliberate with him self, & take aduisemente what is best to be done, coniectynge is his mind what will follow upon the doing of a thing, and what upon the leaving of it undone: yet by your own cōfestion, shall he after all this consultation and advise takē chose to do or leave undone the thing that God hath predestinated him unto. Yea & I am sure, that you will grant me that if God do predestinate a man to do things rashlye and without any such deliberation, he shall not deliberate at all, but run headlong vpō it, be it good or evil that he doeth And thē I pray you what freedom hath his will? I grant you, man knoweth not whereunto he is predestinate before he hath done it. And that maketh you to stand well in your own cōceyte, thinking that this lack of knowledge is a Liberty to chose, nothing considering the secrete counsel of God, who hath appointed althynges before they come to pass, neither yet considering your own corrupt nature, which being left to it self, cannot so much as think any other thē evil. Yes yes (say you) we consider all these things well enough & we grant no less, but that without the assistēce of God's grace our will can do nothing well. But thē we have scriptures that teache us that God denieth no man his grace, but saith to all men▪ Behold I stand at the door & knock, if any man hear my voice & open the door, I will come in unto him, & will sup with him and he with me, etc. Also another scripture. Jerusalem Hierusalē, how often̄ would I have gathered the together as an hen doth hor chickens under hir wings: and thou wouldest not. And again. I will not the death of a sinner, but rather that he convert and live.

To this I answer as Christ answered to the Sadducees saying. You err, not knowing the scriptures. For though he say that he standeth at the door knockyng: yet giveth he not the key to opē it. For you know that the key that openeth this door is the grace which God giveth to thē that embrace his truth. And that he his elect only. For to thē it is givē to know the mysteries of the kingdom of God, & not to the other.

The knockynge therefore is the calling to repentance, by sharp threatenynge and comfortable promises of the scripture, for therewyth doeth God daily knock at the door of all men's consciences, & such as have the key to opē, do open, And into them he entereth & maketh a mantion in thē. And where you stick vpō the words of our savior lamenting, the city of Hierusalê, & of the prophet, declaring the will that god hath to save sinners: you must understand, that this will is not the eternal will of God which caused him to create all things, & according to the which he predestinated all things: for that will cannot be wythstanded but must neades be fulfilled in all things. Of this will speaketh Solomon in this wise. The thoughts of man's heart are many: but the will of the Lord shall endure forever. And Paul to the Romayns. Who can resist his will. But the will whereby he would not the death of a sinner, & would have gathered the Israelties under his wings and they would not: is the will that the holy mess̄gers of God, the prophets & apostles, preached throughout the world, that is his word and commandments. Of this will speaketh John in his epistle saying. He that doth the will of God remaineth forever. I should be to tediouse if I should rehearse all the scriptures that you build upon, & expound them one by one: for they are in deed very many in number, & some of them as far fetched. Wherefore I will make this general expoof them all to make short work with thē. Partly because I would not be over tediouse but chiefly, because I would that some of the masters of this opinion, should take in hand to writ their whole believe therein, with the scriptures & reasons that they hang upon, & thê (God willing) I will take more pains with them, I trust to the glory of God. All your scriptures therefore, are the words of the faithful messengers of God, spoken to be a light to the foot steppes of his elect and a witness against the reprobate.

For the consciences of the moste wicked do consent to the law of God, that it is good (notwythstandeynge they destitute of God's assistance, follow the contrary) and these consciences be the books that John speaketh of in his revelations which shall be opened at the iudgmête, that all mê may be judged according to the things wryttê therein. Now remaineth it, that we avoid certain inconveniences that our frewyl men gather upon the opinion of necessity, and then shall we make an ende.

Fyrst they say, that if all things be done of necessity: what do we with scripture, what do we with laws, why have we preaching or teaching? To what purpose serve princes and public ministers in the commune weal? If all things come to pas of necessity: what cā all these things avail? Forsoth evē these things that you set so light whē all things come to pass of necessity, be also ordained and maintained of necessity by the eternal wisdom of God. For by the scripture, the chosen number of Christ are led the right way to the land of promise (the new Jerusalem) thorough the wilderness of this world By the laws: the wicked are kept under, so that evē for fear of temporal punishments, thei suffer the innocêt Lābes of Christ to live among thē. By the preaching & teaching, are God's elect called in their time, and the weak and young scholars in Christ, made strong and mighty soldiers to fight against our adversaries, the world, the devil and our own flesh. By the princes and publyke ministers are the laws ministered to the auauncemente of God's glory, whether the laws be wicked or Godly. For by the administration of the Godlye laws, the wicked are plagued, amd by the wicked laws, the Godly are chastised and scourged, that they may have the more cause to renne unto their shepherd Christ for succor. Thus cannot these ordinances be unprofitable, yea they cannot be but moste profitable, redoundynge always to the glory of God. Yea &, as I said before thei follow of necessity and cannot but be. For if God's holy predestination and providence, had not preserved the scriptures to be the lantern of light to the fotesteppes of his people, how should it have common unto us, thorough the hands of so many tyrants as have borne the sword to scourge the flock of Christ, neglectinge their shepherds pasture: How could it have been, that so great & rude multitudes of barbarous nations, should have submitted thê selves to be under laws and rulers: had not God's predestination driven thê to it? Ye & that most declareth the divine prouidêce: how might it have been, that in all times of most cruel persecutiō certain have not spared to speak the truth & shede their blood for it, if God's predestinatiō had not been the cause thereof: Think you (master Shaxtō) that it had be • e possible for the womanlike weakness of 〈◊〉 Askue, to stand so manfully to the truth (whē your fatherlye wisdom forsook it) if God's predestinatiō had not been, to confound the wisdom and power of this world by the foleishnes and weakness of a womanne? And I pray you what caused you to forsake that which you said you would stick to: if he that told Peter that he should deny him, had not also determined to declare in you, what the greatest of us can do without his assistance.

Well, here followeth yet another inconvenience, & that is this. If all things be done of necess • tie: why should any mā be blamed for miss doing? Why should any man be dampened, sythen all they do is but the ordinance of God, and that more is, they can not avoid the necessity, whereby they are constrained to do all that they do. Wherefore if they should endeavor to refrain the evil that they do, it were but all in vain, for they are predestinate either to do it or else to leave it undone. Justly therefore can they not be cōdem • ned, because the evil they do, is not of thē self, but of the ordinance of God. To this must we answer in this wise. If God were an inferioure to any superioure power to the which he ought to rêder an accounts of his doings, or if any of us were not his creatures, but of another creatiō besides his workmanshyp: thê might we charge him with tyranny because he cōdēneth us & appointeth us to be punished for the things we do by cōpultiō, thorough the necessity of his predestinatiō. But for as much as he is subject to no superioure power, & we be all his creatures, so that to what end so ever he hath framed us, we are his instruments to do the work that he appointed to be done, why should we stand up & reasō with him, to know his purpose in creating us, or why he made us to this or that fashion? to this or that use? to be precious or vile? For this one thing we may be sure of, that God hath by his eternal wisdom, created nothing, nor appointed nothing to be done: but the same shall redound to his glory in the end, seme it never so contrary in the mean time. Let us herkē to the words of Paul to the Romayns in this matter. What if God (saith he) willing to show what his anger can do, and to make his power known: be very well contented to have vessels of wrath, prepared to utter destructiō, to the e • tent he might declare the rychesse of his glory towards the vessels of mercy which he hath prepared to glory. et cetera,

The elect number of God therefore, do commit thē selves wholye to the will of God, and desire rather to be damned (as Moses did) then that the glory of God should by any means be obscured or darckened.

These mē do not say, let us give over our selves to do the lusts of the flesh, for either we be certainly predestinated to be saved or damped. And to live an hard life here, will not help if we be appointed to be damned, and to follow the lusts of the flesh shall not hurt, if we be predestinated to be saved.

But they have always in their hearts this humble cōfessiō. Lord we are the worckmanshyppe of thine hands, made to do the things, whereunto thou hast appointed us, by thy serrete will and purpose. Thy will be done in us. Thou hast reueyled unto us the things that do please the, & thou hast shown us also, the works that thou doest hate: but unless thou pull us back by thy grace Lord, we follow vpō the worse, though our consciences alowe the better.

We confess Lord, that whē we walk in thy ways, thou art our guide, and gouernest our foot steppes.

But when we go astraye, thou leavest us to our selves, that by our sore falls we may know what need we have of the. Thus for our profit doeste thou suffer us to fall, yea and doeste caste us down headelynge, that we may fear the. And yet mencifull father thou leaueste us not thus: but so sone as we cal, thou hearest outcry. Thou settest thine holy Angels to go before us, and to lead us thorough the sea of this world evē as by dry lande.

Thou feadest our bodies, and geueste us clothinge, and the hears of our head knowest thou by nūbre. If we walk in thy paths thou art our leader, & though we go astray yet are we thine. Do with us Lord evē what thy will is, & as thou hast appointed to mag • ifie thy name, so be it.

Thus do the elect of God confess their own inhabilitie & weakness, & God's almighty power, puttinge thē selves whollye into God's hand to do with thē what shall please him, confessinge also, that though he thrust thē into the depe • yt of hell: yet showeth he great mercy unto them in that he showeth not his might more upon them, which is to add yet an hundred fold to the pains of hell. As for the other sort that set up thē selves against god, & say that they are in their own hands, as men that would not lose the hier of their works, but loke to be rewarded for the good, as they are punished for the evil: they are divided in two. The one part justify thē selves by their works and will be seen to have chosē Christ, rather thē that Christ hath chosē them, affirmy • ge rather that Christ hangeth vpō their ••• ming, thē they upon his calling, & that it is in thē to refuse that, that God hath prepared for them, and to wythstande that God hath appointed. These call thē selves God's work • fellows, but take upon them to be his wor • ke masters. For till they will, God can do nothing with them, though he would never so tayue. They will have him stand •• ocky • ge at the door, till they shall vouchsufe to let him in.

And when he is within he may take no work in hand, till he be set on work by them. Such is the arrogancy of these fremē, that to maintain their freedom, the giver of all freedom must be made bond unto thē.

The other parte is far worse then these For they, though their conscience give them that they be free, yet they dissēble for a vauntage, and say they be bound because they think that thereby they may justly charge God withal their wy • kednes. And this is their saying. If I be wicked, what can I do with all. I am but as God hath appointed me, I am not able to resist his will I must neades therefore do the thing that he hath ordey • ed me to. And thus I believe God sent his so • ne to die for sinners, & I acknowledge myself a sinner, and I believe that though I do nothing else but sy •• e, yet shall Christ's death save me, for it is a suff • cient ransom for the whole world.

And as for the predestination to damnation or saluatiō, I think to be such that, we shall all be saved. For as by Adam all were condemned: so by Christ were all men saved.

I hold it best therefore, to eat and drink and live after the senses, for that is most pleasant in this lie • e.

For if there be any life after this: we are as sure of it so, as otherwise. As for the threateny • ges for the tra •• sgression of the commandments: serve but to keep the people in fear, that one should not rob, kill, and spoil another, so that the world should decay. Thus they say. Bet let these counterfayte bondemenne know, that God seeth their hearts, and beholdeth even their secret thoughts, so that they cā not deceive him by their dissimulation. Let them know also, that at the day of judgment, their own consciences will not lie for thē, but will give evidence against thē that evē whē they feigned thē selves most bound (that thei might charge God with their wickedness) then did their consciences give thē, that they might chose whether they would follow their wickedness or not▪ For it is not possible that the conscience of a man that con ••• teth him self to walk in wickedness▪ should acknowledge the bondage of his will, because such one is altogether flesh, and this knowledge cometh not otherwise then of the spirit, wherefor it reigneth only in them that be spiritual.

As many therefore, as have mortified the sleth and do sele that there is nothing living in thē but Christ only • so many do moste humbly confess them selves to be in the hands of God, as the claye in the hands of the potter, & that God's council shall not be vain, but his whole will fulfilled. These are the bond mē of god, & free mē of Jesus Christ.

As for the other that will be so free from God and all his ordinances, that they may ••• se & leave what they lust: are most bound •• ē in those things wherein they think thē selves moste free. For even the very words that they speak, are by the testimony of the scripture bond to the decreed purpose of god so that though they think in their hearts to speak one thing, yet do they evē of force speak oft times the clean contrary.

I conclude therefore, that the will of man is bond and not free. And if any find them selves grened withal: I desire the same to write me the cause of their grief, and I trust (by God's help) I shall be able 〈◊〉 thē therein. If not, I shall with all redines be glad to emb •• ce such Godly knowledge as God shall 〈◊〉 to me by th • n as by his 〈…〉 thereto.