This worde Haeresis, is deriued of the Greke worde / hairein, which signifieth to chose / to pick / or to cull out. For heretikes do chose out / vnto themselues sum doctrine which is contrarye to the holy scriptures / and do obstinatly defend the same. Vnto this euell they are brought / either bicause they do not know the holy scripture / either bicause that though they do knowe them yet they do contemne and despise them either els bicause they do applye themselues to get sum honor or riches by this meane. Wherfor Augustine saith.

[[Lib. de vtilit. creden.]]

He is an heretike which either enuentith / or folowith fals and new opinions for ony worldly commoditie / and cheifly to gett himself glorie and autorite. But of Heresie I will make this definicion.

[[Vvhat heresie is.]]

Heresie / is a choise and obstinate defence / of certeyn doctrynes which are contrary vntto Godds worde / springinge / either of the ignoraunce / or of the contempt of the holy scriptures / to gett therby aduauntag / or honors. There are foure kyndes of causes in this definicion. The formall cause is / chosinge and defending of picked doctrynes. The materiall parte or cause is picked doctryns contrary to Godds worde. For he that beleauith no doctryne at all / is godles / and not an Heretike. The cause efficient by which they are moued to Heresie is / ignoraunce and contempt of the holy scripture / and lust or couetus desire. The end whi men fall to Heresie is / to obtayne honors / and riches: For they do abhorre the Crosse which folowith the preachinge of the gospell / and as Paule saith /

[[Phil. 3.]]

Theyr belly / is their god. Augustine hath also this diuision.

[[Quest. in Matth. quest. 11.]]

Euell catholiques are they / which do lyue otherwise then they saie that they do beleaue. Schismatiques are they / which for diuersitie in opinion do diuide and separat the church / for schizein, is to deuide. Heretikes are they / which perseuere / and continue in that schisme.

[[Lib. 2. contra Cresco. cap. 7.]]

But in an other place he saith. That Heresie / doth differ from schisme. For a Schisme / is a stryfe which risith vppon diuersitie of sentences. Neither can a dyuiding or a schisme be / onles they which do make it do thinke and holde contrarie thinges. But Heresie is / an inueterat schisme.

[[1. Cor. 11.]]

Saint Paule obseruith no such diuersitie / for he vsith theise too wordes for one thinge. Nowe that ye se what Heresie is / consider well wether that the papistes be heretikes / or no? They themselues do stoutly saye that they be none. Yea and sum other ther are / which dare affirme / that the papistes do differ from vs only in certayn abuses of ceremonies / and not in the doctrine of faith. But how farr theise men do err from the truithe / it shall forthwithe appeare. For I will playnly proue / that the papists are Heretikes / and do mayntayne Heresie againste certayn principall doctrines of our faithe.

[[1]] [[The Papistes are heretiques.]]

Furst in the Article of Iustification / the papistes do picke out vnto themselues this doctrine: That a man is not iustified by faithe only / but by goode worcks also. which doctrine is contrary to the holy scriptures. Paule teachith thus.

[[Rom. 3.]]

We holde that a man is Iustified by faithe / without the deedes of the Lawe. Agayn he saith.

[[Gal. 2.]]

We do knowe that a man is not Iustified by the deedes of the lawe / but by the faithe of Iesu Christe. And Peter / whom Paule did then withstond / did not speake agaynst this doctrine. Of the Iues / also he writith thus.

[[Rom. 10.]]

For being ignorant of Gods righteousnes / and goinge about to establishe their own righteousnes / they were not obedient to the righteousnes of God. In which place he settith theise two righteousnesses / the one / against the other / the righteousnes of faith / against the righteousnes of worckes / so that the one excludith the other. The same thinge he doth where speaking of Iustification he saith.

[[Rom. 11.]]

If it be of grace / then is it not of worcks / if it be of worcks / then is it no more grace. To the Philippians he playnly saith /

[[Phil. 3.]]

that the worcks which are wrought before Regeneracion / can not iustifie / for he doth counte them to be but losse and dunge / which truly he wold not haue done / if they hadd such poure and vertue / that they could iustifie. This is most playne / that men before regeneracion are euell / and then must this sentence of Christes stonde true.

[[Mat. 7.]]

An euell tree can not bringe forth goode fruite. For how can it be / that they wich are deade as concerning righteousne / can of them selues go ony thinge forward vnto their new birhte:

[[Ephes. 2.]]

And we all wer such / euen deade throughe synne / and the children of wrathe. The Epistle writon to the Hebrues doth witnes /

[[Hebre. 11.]]

That without faith it is impossible to please God: And to the Romayns Paule saith.

[[Rom. 14.]]

That what soeuer is not of faith is Synne. This is the doctrine of the scripture concerning this matier. The papistes (as I sayde) so teache cleane contrarie doctrine / and do obstinatly defend it / notwithstonding that they be admonished of their error by the holy scriptures / by the aunciente fathers / as Hierom / Augustin / and others / by the godly Councels / as Africanum / Mileuitanum / Arausicanum / And now also being admonished therof by vs / yet will they not leaue their errour: Wherfor by the former definition of Heresie / they are proued heretikes.

An other doctryne also they do hold which is this. That the worcks which men do after regeneracion / are meritorius of their own worthines vnto euerlasting lyfe / And that they do fulfill the lawe of God. Yea they be not content to saye this only / but they adde. That men can do more goode worcks then the lawe of Godd requirirth. For (saye they) to lyue a syngle lyfe / to preache the gospell frely / men are not commaunded by ony expres commaundement of Godd. This they do teache / and obstinatly defend. But we do lern out of the holy scriptures / that

[[Rom. 8.]]

The afflictions of this lyfe / are not worthie of the glorie / which shalbe shewed vppon vs. He speakith heare of the best kind of worcks / euen of sufferinge martyrdom. Besides this eiche man dothe fele him selfe bounde betwene / and giltie of the breaking of theis two comaundementes.

[[Deut. 5.]]

Thou shalt loue the lorde thy God whith all thy harte / with all thy soule / and with all they mighte: lykewise of the same other commaundemente.

[[Exod. 20.]]

Thou shalte not luste / Ther is none among mortall men / that dyd euer fulfill those commaundementes. For the prophet saythe:

[[Esa. 64.]]

that our rightuousnesses / are as the clothe stayned withe the floures of a woman. And Christe wolde haue vs all / yea euen the blessed virgin / and the Apostles themselues to praye /

[[Mat. 6.]]

forgyue vs our trespasses.

[[Iacob. 3.]]

Iames addeth / in many thinges we all do synne.

[[Ioan. 1.]]

Iohn saythe. And if we saie we haue no synne / we do deceyue our selues.

[[2]]

This do we learne in the holie scripture / of our continuall synnynge: they teache not then that we can do any thing more then we sholde. But here the papistes do seke startinge hooles / and saie that they which liue a sole life / they which do preach the gospell frelie / do more then the law commaundeth / as I sayde: But this is not true / for they which haue the powre to liue a sole and chaste lyfe / and do know that in this kinde of lyfe they shall more paynfully and profitably labor in the preachinge of the gospell of Christe then otherwise. They are bownde to take it on them and to lyue in it. For if they do yt not / it is certeyne that they loue not God with all their harte / bycause they sholde then leaue vndone somewhat that they mighte do / to the glorie of his name / and wolde not. Like is to be saide of them / which mighte preache the gospell frelye / and do se that it shalbe for the increase of the kingdom of Godd / and do it not. Wherfore seinge the papistes do bothe thincke and teache otherwise in this matier then the holie scripture dothe teache / and do defend their errour with an obstinate mynde they are heretikes.

[[3]]

They do chose vnto them selues also an other doctrine / which is / that they which be regenerat / muste alwaies doubte of their saluation. But Christ / the Apostles / and the whole scripture / do teache cleane contrarie /

[[Ioan. 6.]]

he that beleuithe in me (saith Christe) hathe euerlasting life. If he hath it / howe can he doubte of yt then?

[[Act. 10.]]

And it is writen in the Actes. To him giue all the Prophetes witnesse / that all they which beleue throughe his name / shall receyue remission of synnes.

[[Rom. 8.]]

And to the Romains / whom he hath called / them also be iustified / whom he iustified / them he also glorified: But here the papistes haue this shifte / A man muste not doubte of Gods promises (they saye) but he muste doubte of the infirmitie of his fleshe / that he can not do those thinges which are to be done / to obtayne the promises of Godd.

[[Rom. 4.]]

Butt we be admonished by Abrahams example / that we sholde not in beholding of our imbecyllitie / fainte in faith / nor fall from beleauinge certainly the truithe of the promises: he considered not the barren wombe of Sara / nor his own old and effoebled bodie / he stackered not at the promise of God through vnbelefe / but became stronge in faithe / and dyd giue glory vnto God / knowinge that he was sufficientlie able to performe those thinges which he promised. &c.

[[Rom. 4.]]

Therfor by faithe is the enheritaunce gyuen that it might come of grace / that the promise mighte be certaine and sure: for if the certayntie of saluacion did hange on our merytes and worthines of our worckes / it should alwaies stumble / and be in daungier of ouerthrowe. Thus the papistes do spoile men of healthfull hope / and make men doubt / if not despaire / which is not to be done: for that nature of hope maie not be inuerted which Paule teacheth

[[Rom. 5.]]

to be suche / that it dothe not make a man ashamed: if then we do certaynlye hope and loke for life euerlastinge / we shall not be deceyued: and seing it is the holye ghoste that bearithe witnes vnto our spret /

[[Rom. 8.]]

that we are the children of Godd / surly his witnes we may not reiect / without committing gret offence.

[[Exod. 20.]]

I am sayth Godd / The lorde thy Godd / this will he haue them that be his to beleaue:

[[Roma. 5.]]

And whosoeuer beleauith this / hath the quiet peace of a iustified conscience / and knowith hymself to be in safetie / for Godd is his iustifier / and who shall condenne hym / whom Godd doth iustifie.

[[Roma. 8.]]

Against al theise manifest testimonies of the holy scriptures / theise men do teache their contrary doctrine / and do obstinatly defend it / wherfor they are heretiques.

Moreouer they do teache that euery man must satisfice for hys synnes in this lyfe / which if he do not / then must he go to purgatorie: And that by the poure of the Keyes committed vnto them / they can turn the euerlastinge punishment in to a temporall.

[[Psal. 32.]]

If therfor satisfaction be not made whilest a man is in this lyfe / he shall do it / when he is goone out this lyfe. But against this / the holy scriptures do teach.

[[Rom. 4.]]

Blessed are they whose vnrighteousnesses are forgyen / and whos synnes are couered. What blessednes / I praye you shuld this be / if they which be reconciled vnto Godd / shuld be bownde to sustayne such paynes and punishmentes. When a Synner doth repent (saith Godd by the prophet)

[[Ezech. 18.]]

The synnes that he hath done / shall not be thought vppon. But Godd will thincke vppon them / if it be true that either a man must satisfice / or go to pugatorie / if Godd wil so sharply punishe them by such paynes as they saye are in purgatorie. It is writon in the reuelacion.

[[Apoc. 14.]]

Blessed are the deade which do dye in the lorde / euen so saieth the spret / that they rest from their labours. They which do dye in the lorde / that is the beleauers / how do they rest from their labours / if it be so that they must yeat be vexed in purgatorie? Christe our Sauiour when he did forgyue synnes sayed.

[[Luc. 7.]]

Thy faithe hath made the safe: go thy wayes / synne no more.

[[Ioan. 5.]] [[Luc. 23.]]

To the theif he saied. This daye thow shalt be with me in paradise.

[[Phil. 1.]]

Paule desired to be loosed / and to be with Christ. How chauncith it that there is no mencion made of purgatorie? In the old lawe / ther wer sacrifices ordeigned / for princes / prests / for the Nazarites / for the lepars / for gelousie / for the synne of ignoraunce / and many such lyke. How happened it that ther was no sacrifice appointed for the dead? The church truly (as we also do graunte) hath keyes committed vnto it. And theise are / the preachinge of the gospell /

[[Mar. 16.]]

that is the forgyuenes of synnes to them which do beleaue in Christe / and the threateninge of condemnacion / through which heauen is shutt againste the vnbeleauers. One key is the promis / an other key is faith / by theise two keys heauen is opened to the penitent. Theise keyes Christ did delyure when he sayed: goo in to the whol world / and preach the gospell to euery creature / he that beleaueth and is baptised / shalbe saued. Those ministers do occupie these keyes which do preach the gospell. But here is no mencion made of altering of Goddes iudgements / nor of turninge of punishmentes. Christe our sauiour / by that one sacrifice of his bodye / ones offered for all euer / did worcke perfect saluacion / and made a perfect and consummate ende of sacrificing for synne: where then is their enuented satisfaction for synne? Yea who doth not see / that this theyr doctryne doth withdrawe from Christ / the fulness of that his satisfaction with which he satisficed for vs? when they do saye that it is not sufficient / except we do adde ours also. And this theyr wicked errour they go about to colour / because the olde fathers vsed often times this worde / satisfaction. But they will not see / that the fathers ment therby / to satisfice the churche / when they were receyued publiquely to repentaunce / and not to satisfice to Godd. Except thow wilt saye that to satisfice is nothing els / but when one doth make himself approued vnto an other man. For euen so are we saide to satisfice to Godd / when as after our conuercion and turning to his grace / we do lyue godly for his pleasure / to aproue our selues vnto hym / as his children. Thus satisfactions / are signes of the forgyuenes of synnes and of true repentaunce. But (as I sayde) theise men do both thincke / and teache otherwyse / and do defende obstinatly theyr error / they will not be satisficed by the word of God / wherfor they are heretikes.

They do teache furthermore / that it is lawfull in the congregacion to do the holy seruice / in a tongue that is not vnderstonded. And this they do indeede / and defende theyr misdoinge / neither being admonished will they amende it.

[[1. Cor. 14]]

Paule doth forbidde the christians the vse of those tongues in the congregacions / which euen by miracle were bestowed vpon them / except they did interpretate and expounde that which they shuld speake in them. And all Paules reasons are grounded vpon the edifying of the congregacion / whiche aboue all thinges we ought to seeke in the holy meetinges and congregacions. But there shalbe no edificacion at all / when that thing which is spoken / is not vnderstonded of the people. Paule saith. My brethren yf I do come vnto you speaking with tongues / what shall I profite you / excepte I speake to you / eyther by reuelacion / or by knowledge / or by prophecying / or by doctryne. But these sacrificers / lyke men that can do mutch more then Paule / they do come with a straunge tong / which the congregacion vnderstondeth not / and yet neuertheles they bragge that they do muche profite the congregacion. Paule will rather speake fyue wordes / to the enformacion of others / then ten thousand wordes with tongues: Our sacrificers cleane contrary / will rather speake a thousand / yea an infinite number of wordes in a straunge tongue / then a very feawe / the meaning of which maye be vnderstonded. Paule proueth his sentence and minde / euen by thinges that haue no lyfe / as by a trompe / and harp / and les we shulde be one to an other as barbarus / and aliauntes / but this is of no force / nor auctoritie with the papistes. For our purpose we haue the example of Godd himself / which dyd speake vnto the Iuishe people in their naturall tongue. The greke churche did receyue the doctryne of the gospel of the Apostles (whiche were Hebrues) in their naturall greke tongue. And as from the beginninge the Hebrues in theyr congregacions haue vsed their naturall Hebrue tongue / so haue the Grecians their greke tongue / and so at the begynning the latin churche vsed their naturall latine tongue also: Only these heretiques (the papistes I meane) are delighted with a straunge tongue.

[[In nouel. Constitu]]

Iustiniane the Emprour determineth / that all thinges shulde be spoken openlye and plainlye in the Temples / that they mighte bothe be hearde and vnderstonded / But this the papistes regarde not. Wherfor seing they can not / nor will not / be moued from this their opinion / which is so absurde and repugnant to the holye scriptures / to the order of the catholique churche / to the lawes of the Emproure / without all doubt they are heretiques.

They do teache that the sacrament of the Lordes body and bludd / shuld be ministred in one kinde only / when it is gyuen to the people. It is most manifest and playne / that Christe our Sauiour did otherwyse institute it / euen to be mynistred in bothe kindes to all communicauntes. These sacrificers therfore in taking awaye of the cupp from the people they do committ most shamefull sacriledge. We bring in agaynst them the Institucion of Christe: But that can they not abyde to heare of. Yeat les they shulde seame to saye nothing / They saye / That the Lord did delyuer it in bothe kindes vnto prestes onlye / that is to his Apostles. And yet when they themselues do mynister it vnto prestes whiche do not saye Masse / they do gyue but the one kinde only. But they haue nothinge to aunswer vnto Paule

[[1. Cor. 11.]]

(who writinge to the hole churche of the Corinthians / which were not prestes only (as the papistes call them) but a congregacion bothe of men and women) dothe delyuer the holy supper vnto them in bothe kindes / as he receyued it of the Lorde / heere haue they nothing to saye. And vnto this madnes some of these masters do come at lenghth / That they saye that the holy communion is not to be called the Lordes supper / for wher is it (saye they) called the supper of the Lorde?

[[Dotor VVeston.]]

Forsothe Paule / the scoler of the holy ghost / calleth it so. 1. Cor. 11. Yea they aske farther / where the scripture teacheth / that this holy sacrament shulde be gyuen vnto women /

[[Lyberall to Women]]

as thoughe they wolde be counted of fauour and of their liberalitie / to gyue a communion vnto women /

[[1. Cor. 11.]]

and not because Godd in his worde hath appointed the sacrament of hys bodye and blud to be delyuered vnto women as well as to men. In the holy scripture it is writen / Let a man proue hym selfe. In this worde man is man and woman comprehended. No saith a Doctor the greke worde is / ane:r which signifieth the mankinde only:

[[Maister Latymers answer therfor is true.]]

Thys Doctor lyeth lowdly / for the greke worde / in that place is anthro:pos / which signifieth bothe man and woman. The scriptures also do teache /

[[1 Cor. 10.]]

that the holy communion doth partayne vnto all them / which ar one breade / and one cupp: wherfor except they wyll exclude women out of the bodye of Christ / and shew that they be not of the churche of Christe / how shall / or can this papist / depryue them of the holy communion? Especially seinge it is playnly taught / that in Christe there is neyther man / nor woman / neyther bonde / nor fre / but all are one in Christe.

[[Gal. 3.]]

But to returne to their sacriledge / in which thei do take away one parte of the sacrament. Of this thefte the institution of the Lorde / the Epistle of Paule / the custome and manier of the primatiue churche / which was to mynister this holy supper in both kindes / dothe accuse them / which dyd continue euen vntill the tyme of Thomas Aquinas / and vnto this daye it continueth in all the Easte church / wherfore seing tht in this thinge also they are so obstinate / they can be none otherwyse estemed but as heretykes.

They haue also another most pernicious and hurtefull doctryne / of the calling vpon the dead sainctes / and worshippe / and adoration / to be gyuen to theyr Images.

[[Deut. 6.]]

The holy scripture sayth / Thou shalt worshipp the Lorde thy God / and hym onlye shalte thou serue. But they denye that they do worshippe the Images: They maye denye it in wordes / but in theyr dedes they do testifie cleane contrarye. They fall downe before them / they praye to them / thei crie and call on them / they cense them / they light vp candels before them / what do they more to God hym selfe? They leaue no peculiar thinge vnto Christe / to aske of him / which they do not aske of some saincte / They do gyue titles / and names vnto the sainctes / especiallie to the blessed virgin Marie / which do belonge vnto Christe alone. Thou quene (saye they) of mercie / our aduocate / our lyfe / our sweetnes / and our hope. Certaynlie these thinges do belonge to Christe onlye / vnto him therfore alone shoulde thei leaue these thinges vntouched / and withowt diminution. I speake not this / as though I dyd not thinke / that the moste holie virgin were worthy of singular praises / But euen she her selfe will not be made equall with Christe. They do furthermore crie owt of all corners at all their altars vnto their sainctes / as thoughe they were present euerie where. But this presence belongithe to god onlie / neither is it communicated to any creature.

[[Acto. 4.]]

Again it is writen in the holye scripture: That ther is none other name vnder heauen / but the name of Christe onlye / wherin we muste be saued.

[[1. Ioan. 2.]]

And Iohn doth saie: If we synne / we haue an aduocate wyth the father / Iesus Christe the rightuous / and he is the propiciation for our synnes. But theis heretikes make many aduocates. Esaie confessith and saieth.

[[Esa. 63.]]

Abraham hathe not knowen vs / And Israel hathe forgotten vs. And therfore (saith he) these are not to be called vpon / we must not truste in them / but in God onlye / and that vnto him wee muste flye. We are commaunded also in moste plain wordes / that what so euer we aske / we sholde aske it in the name of Iesus Christe /

[[Ioan. 16.]]

and not in the name of other sainctes / as theise men do. But contrary to this true doctryne they do stifflie maynteyne their wicked error / therfor are they verylye heretikes. Here I do let passe their masse / in which they make their mishapen Godd of breade / throughe their art of transubstantiation. They sett vpp their sacrifice for the quicke and deade / the verie abhomination and God Maozim: which thinges they do defende wyth moste peruerse obstinacie. But howe contrarie they are to the worde of Godd is not nowe again to be repeted / seinge that a lytell before / in this matter I haue sayde sufficientlie. But if I wolde spende more tyme here / I mighte reherce many other doctrines of the papistes in which they do shanfully swarue from the truithe of Godds worde. And of their errours they will not chaung any thing at all which prouith them to be obstinate heretikes. But this that I haue writon is inough / and inough againe to proue that thei are heritikes. Now let them saie that we dissent but in ceremonies. But I saie that we dissent in doctrines. Let the papistes saie that we shold not haue departed from them / but I saie / they shoulde not then haue departed from the truithe. Augustine wolde not graunte vnto Cresconius /

[[Aduersus Crescon. lib. 21.]]

that the controuersie betwene the Catholikes and the donatistes / was a lighte and small contention / and schisme: But he saieth that they defended an heresie / and that moste horrible / euen this that they did rebaptize. And yet baptisme reiterated dothe nomore differ from the worde of God / then these errours of the papistes / which I haue repeted.

Wherfore Christian princes / whilest they do suffer them in their dominions / they owghte no otherwise to suffer them / then vpon suche condicyons as are aboue rehersed. That is / that they do compell no man to partake their wicked Idolatries. That they do not permitt them to haue their rites and supersticious ceremonies. That they take hede / that they do not corrupte others which do beleaue truly / and be of good iudgemente. And last of al / after that they haue bene competentlie taughte / to enforce them outwardly to embrace sownde / and holye rites / and ceremonies agreinge with Godds worde. Thou wilte saie happelie / if it shoulde be so / their condition sholde be more miserable then the condicion of the Iewes / and Turckes / whom we do not compell to receyue our Religion. I graunte / but yet this sholde be iustlie done. And that for theis causes. Firste bycause the Iewes are not Citizens in our common welthes / but receyued vnder this condicion / that it is lawfull for them to vse their owne lawes / so longe as they will: wherfore if they do not behaue themselues well / or they do not please vs / they be turned awaie and caste owte / as often tymes they haue beene handeled. And not without iuste cause / when their conuersation hathe beene hurtfull. But these papistes are our citizens / therfore they must be otherwise handeled / and seinge they do confesse Christe / they are to be enforced to his pure and true religion. Again the Iues can not do so moche hurte as these Iebuzites maie / for all men / for the moste parte / do shonne and deteste the Iue / But these are subtile sorcerers / which vnder the cloke of the name of Christ / and ciuile familiaritie / maye deceyue many: furthermore there is a promise of the saluation of the Iues / to be shewed in the latter age / The lyke peculiar promise of papistes ther is not. And yet I do not speake this / as though I dyd condemne the counsell of many good princes / which haue cast the Iues owt of their countrye / for good iuste and laufull causes. Their acte I do allowe. But to returne vnto theise heretiques the papistes / we are bounde to praie for them / and seinge they do dwell amonge vs / we muste obserue the aforenamed rules / In vsinge or not vsinge familiaritie / and being conuersaunte with them / which I dyd giue / of being conuersaunt with the vnfaithfull and wicked / in which sorte I do place them. And if any of them do returne to the truith / and will embrace the true Religion of Christ / they are not to be rebaptized. For though a Christian ought not to demaunde baptisme in the popishe churche / yet the baptisme which they haue hetherto vsed we acknowledge it to be such that it is not to be reiterated of them whom they do baptise. Augustine writinge of baptisme /

[[Contra donat. lib. 5. cap. 23.]]

againste the donatistes / sayeth that when they retorne / the handes only are to be layde on them: and that les is sholde apeare / that they were before without fault. Also that the holye ghost maye by praier be begged to comme vpon them / whose singular gifte the vnitie of the true churche is. This ceremonie trulye is laudable / but yet seinge it is not appointed to this purpose in the holye scripture / it maie be omitted: because we do se that the cheifest vse of it (as the apostles vsed it) was in the institution of the ministers of the churche. Suche of them as haue bene byshopps / and elders / maie be receyued into their degrees / and offices / if they do returne vnto the truithe: but this must be done / so as shall seme moste profitable to the flocke / and churche of the lorde. If they haue suche giftes as maie serue for the edyfying of the churche / And if by their ministerie / the truithe of the gospell and the saluation of the people which was committed vnto them maye be propmoted more then by the ministerie of other / and aptelie / and as profitable. They maie be restored to their place / and degree. The order of which matter is lefte vnto the iudgement of the churche of God. But if they remayne obstinate in their euill / and do continue peruerters of the godlye doinges of the magistrates / and pestilent corruptors of the people: Then the magistrates maie / and owghte to vse the sworde againste them: for he bearith the sworde to take vengeaunce on them that do euill / and therto is he minister of God.

* * * * * * * * * * * * * *

A Sermon of the true confessinge of Christe / and the truithe of the gospell: and of the foule denyinge of the same / made in the conuocacion of the clergie at Zurich the 28. daye of Ianuarie in the yeare of the lorde 1555.

By H.B.

Our lorde Iesus Christ hath forsayed that ther shuld be persequutions / and cheifly in the later tymes / through which sum shuld be despolied of their goodes / sum also thrown out of their dwellinges / and other shuld be shut vpp in prison / agayn that other shuld be fried in the fire and put to other punishmentes / and executed with infamus deathes / And that for the lord Christe himself / and for the doctrine / and confession of the truith of the gospell. The same lord did then also forsaye / that not a few shuld fall from the truithe known. All which thinges truly we haue herd and seene fulfilled / not in this tyme only / but in tymes long passed. For ther are sum which at this daye do openly / and that without shame / curs and bydd adew to the truith of the gospell / which with demas do embrace this present worlde. There are other / and not afew / which do themselues also denie the truith known / and yet wyll not be accompted to be forsakers of it. Thy do stayne themselues with dyuers glosses and colours that they might not be known of the godly and more simple sorte of men. One faynith that he doth not go out of Egipt and Babilon / bicause he may wynne many vnto Christe: when as in the meane tyume he doth both withdrawe himself from Christ / and doth confirme manye that be weaker men in the filthes of babilon so that they do not at ony tyme thincke ernestly of true repentaunce. Other do fantisie that ther is no neade openly to confes religion / but that the inward beleif of the hart doth suffice: And if it be of vrgent necessite to confes ony thinge openly / yet that the confession sufficith which is made amonge the brithern which are well known and companions in Religion: Neither that the confession amonge the aduersaires is straitly required / which shall put them in daunger of lyfe. And therfore thou shalt finde sum men of exercise which can conningly dispute of papisticall ceremonies and make meruailus interpretacions of theim / laboring by all meanes to proue that the godly by the partaking of them neither are defiled / nor yet that the religion of the gospell is denied. Thus wittye and subtill doth that trembling feare / and gret desire of this world make them. Truly when the tyme serued that they might lyue without daunger in rest and quiet at ease / they then wold neuer haue thought / no not so mutch as dreamed ony of this matier / Yea of theis thinges they wold haue ben loth but euen to haue spoken / as thinges playne contrary to simplicitie / and true religion. But now when the lord hath sent amonge them the fire of persequution or rather of probation / and they do se that either they must flye out of their countrie / or that they must put ther lyfe in extreme ieoperdie / and yet haue no will to leaue either ease or their riches / or to committ themselues to daungers / they turn themselues into all formes / and craftyly creping backe by clokinge and dissemblinge they do seeke wayes / by which they may slypp awaie out of the conflict. Which when it happenith as they wold haue it / then without all doubt / ther lyues / their substaunce / and goode estimacion do vtterly perishe. For this cause I thincke that I can not entreate a more profitable mater and more meete and necessarie for this our world /

[[The argument and matter.]]

then of the true confessing of Christe and the truithe of the gospell / and of the foule denyinge of the same. This matier truly is copius / and most ample / wherthrough I doubt nothing at all but sum of you be all redy made afraide with the largenes of it / which do consider the end of the sermon by the begynning / and of the mater it self: But I will at this present touche but certayn pointes of this matier hauing consideracion of the tyme / and especially of you / reuerend fathers and beloued Brethern in Christ. The lord gyue me grace bomitting thinges not necessarie / to prosequute only all thos thinges which be necessarie. Thos shameles men / which affirme (without doubt against their own conscience)

[[The cloke of them that deny true religion.]]

that ther is no neade at all of the outward and daungerus confession among the aduersaries of the religion of the gospell / they do wrast the ordinaunces of Godd to make a cloke for their malice. And they saye / that Godd will not haue holy mariages broken / or that the honor due vnto parents shuld be vndoone / that Godd will not haue the gouernment of polities or howsholds disturbed / and to be short that he will not haue a mans death and destruction. For what encrease shall happen to the glorie of God by the vnrecouerable miserie of me and my houshold? what profyt shuld come of my chaynes / or of my pouertie vnto my neighburr? And who is it that knowith not that all thinges which we do are to be referred to the glorie of Godd / and to the profit of our neighburr? Yea and if I be burned / or cast into exile for the confession of the gospell / do I not take miself awaie from myne by deathe / before my tyme? Do I not throw all myn with me into extreme pouertie and beggerie? And then after all by goodes be loste I am compelled to be burdenus vnto others. The towardlynes of my Sonnes shalbe brought in daunger. The chastitie or my wyfe and doughters shalbe brought into hazarde. For they being pressed with most hard necessitie shall learne by euell artes to gett necessaries for their lyfe. And who will thincke that Godd doth allowe theise thinges? who doth so mutche commend the faith of mariage / the godly bringing vp of children / and an howshold wel ordered / that Paule his apostle fearith not to saye,

[[1. Timo. 5.]]

That if ony prouide not for his and specially for theim of his houshold / the same hathe denied the faith / and is worse than an infidell. Wherfor les I shuld be constrayned to confession / and so denie the faithe / I retayne faith in my harte / and by holding my peace I do dissemble for a tyme / I do not vtterly denye nor throw awaye all Religion. All theise thinges (I say) they do most wickedly wraste against their naturall and godlye sense / to defend their desires / and to retayne their wordly commodities.

[[Confession is necessarie]]

But against all theis we do sett the sentence of our lord and Sauiour Iesus Christe / which is neither darcke nor doutfull / that by it all the subtilties of theise mene maye at ones be confuted / and vanishe awaye. In the gospell of Mathewe he confirming the mynds of his disciples against the thretts and terrors of this wicked world / among other thinges /

[[Matth. 10.]]

Are not (sayth he) two lytle sparowes solde for a farthinge. And one of them shall not lyghte on the grownd withe out your father: yea euen all the heares of your heade are nombred. feare ye not therfor: ye are if more value then many sparowes. Euery one therfor that shall knowledge me before men hym wyll I knowledge also before my father which is in heauen. But whosoeuer shall denye me before men / hym wyll I also denye before my father which is in heauen: the same lord in the gospell of Marcke /

[[Marc. 8.]]

Whosoeuer (saythe he) shall lose hys lyfe for my sake and the gospell He same shall saue it. For what shall it profyte a man / if he wynne al the worlde and lose his owne soule? or what shall a man gyue to redeme hys soule wythall agayn? Whosoeuer therfor shalbe ashamed of me and of my wordes / in this aduowtrus and synfull generation: of hym also shall the sonne of man be ashamed when he commith in the glorie of his father withe the holy angels. Theis wordes of the lorde are playne / and spoken without ony darcknes. The lord requirith of eiche one of vs that symple and open confession which we make before men / and that such men as are synnars and adulterars / the emenies / I saye / of Godd / and of all true religion. for such men do the prophets also call fornicatours and adulterars. He requirith / I saye / that we shuld confes hym and his worde / That is / that we shuld simply confes that he is Christ / and that we shuld not denye ony thing of his worde either by out wordes or deedes.

[[Examples of true confession, Mat. 16.]]

We read that Peter did confes Christ the lorde sincerely and with a true confession when he answered vnto the lorde / which asked and sayed. But whom saye ye that I am / he answered. Thow art Christe the sonne of the lyuinge Godd.

[[Ioan. 6.]]

Agayn when many did fall from the lorde for that sermon in which he declared in the Synagoge of the Capernaites / that he only was the foade of lyfe / and for that cause the lorde saide to his disciples: Wyll ye also go awaye? Peter answered / and confessing the lorde with a notable confession he said / lorde to whom shall we go? Thow hast the wordes of eternal lyfe / And we beleue and are sure / that thow art Christe the sonne of the lyuinge Godd. Such like confession absolute and true doth the blessed apostle and Euangelist Iohn commend vnto vs sayinge.

[[1. Ioan. 4.]]

Dearly beloued / beleue not euery sprit / but proue the sprites / whether they are of Godd or not. For many false prophetes are gone out into the worlde. Hereby shall ye know the spirite of Godd: Euery sprite that confessith that Iesu Christe is comme in the flesh / is of Godd. And euery sprite which confessith not that Iesu Christe is come in the fleshe is not of Godd. And this is that spirite of Antichriste / of whome ye haue herde / howe that he shuld comme and euen now alreadi is he in the worlde. Furthermor this true and catholike confession / doth so attribute all out whole lyfe and saluacion vnto the lorde Christe / that it doeth take the same from al other meanes and thinges with which mans doctrine hathe ony part: wherfor it is not sufficient only to haue confirmed the part affirmatiue (as they call it) except thow do also expres the negatiue / and dost so ascribe vnto Christe our lorde all the thinges of our lyfe and saluacion / that all men may vnderstond that thow dost clyme to him al the partes of our saluacion / and that thow dost not gyue ony part therof to ony other. For we do fynd that the lord Iesus did teache such a confession / and that his apostles made the lyke. For when the lorde in the gospell of Iohn speaking plainly inough hadd sayed.

[[Ioan. 10.]]

I am the dore / by me if any man entre in / he shall be safe and shall go in and oute / and finde pasture. A thefe commith not but for to steale / kyll / and to destroye: I am come that they might haue lyfe / and that they might haue it more abundantly: I am the goode shepeherd / a goode shepeherd gyueth his lyfe for the shepe. Yet was he not content with theis though thy be most playne wordes / but he ioyned also a Negatiue / with a most pitthie asseueracion / saying: Verely verely I saye vnto yowe he that enterith not in by the dore into the shepefolde / but clymbeth vp some other waye / the same is a theife and a murtherer. He likewise saith playnly in the same chapter / A goode shepeherd goeth before his shepe / and the shepe folowe hym bicause they knowe his voice. Yea forthewith he addith this also / A straunger will they not folowe / but wil flie from him / for they know not the voice of straungers. Agayn in an other place /

[[Ioan. 14.]]

I am the waye (saithe he) the truthe and the lyfe: Yet he not being content wyth this so playn a doctryne doth adde agayne the exclusyue and saithe / No man commith to the father but by me. Wherfor Peter thought it not inoughe that he sayde in that full senate of Hierusalem / That Christe is that Rocke which doth by his dethe and resurrection establishe and preserue the beleauers /

[[Act. 4.]]

onles moreouer he had Vindicated to Christ alone all thinges that concerne saluacion / and taken the same awaye from others / saying. Neither is there saluacion in ony other: For among men vnder heauen ther is gyuen none other name wherin we must be saued. After which manier likewise saint Paul doth proue that

[[Roma. 3.]]

faith in Christ through grace doth iustifie / neither doth he saye this only /

[[Ephe. 2.]]

but he doth also remoue all that which might seeme to gyue iustice vnto men / the lawe I meane and worckes / sayinge. We knowe that a man is not iustified by the dedes of the lawe /

[[Gala. 2.]]

but by the faith of Iesus Christe. And we haue beleued on Iesus Christ that we might be iustified by the faythe of Christe / and not by the dedes of the lawe / bicause that by the dedes of the lawe no fleshe shalbe iustified. And in an other place the same Paule: Behold (saith he) I Paul saye vnto yowe /

[[Gala 5.]]

that if ye be circumcised / Christe shall profite yow nothing at all. I testifie agayn to euery man which is circumcised / that he is bownd to keape the whole lawe. Christe is become but in vayn to yowe / as many of yow as are iustified by the lawe are fallen from grace / we loke for and hope in the spirite to be iustified thorow faithe. Theis cleare examples of Christ and the apostles / and doctrine of the sincere and sounde confession of Christe do suffice to yow reuerend and godly hearers. Out of which we do gather / that their confessions are neither full / nor sincere / which do confes that indeede Christe is thier saluacion and rightuisnes / their preist and sacrifice / their aduocate and mediator /

[[Imperfaite confessions.]]

yet so that it notwithstonding they do gyue the very same / and communicate them to synneful men / to thinges also and meanes which are in no place instituted nor approued of Godd. And no les corrupt is their confession also / which do confes wyth the mouthe that Godd alone is to be adored and worshipped / that Christe is the only preiste and true aduocate with the father / but yet in their deedes they do denye that same confession of their mouthe / bowinge their knees to Images / worshippinge creatures / callinge vppon their patrons and fayned saynts of heauen.

[[The hole doctryne of Christe is to be confessed.]]

But the Apostles did not only confes Christe himself / but also all Christes doctrine / all Christes wordes / the whole gospell (I saye) of saluacion: of which Christe is the only Marcke. And therfor when the preistes and senators of Hierusalem did forbidd the apostles that they shuld nomore preache the gospell / they answered hartily and playnly: whether it be right in the sight of Godd to herken vnto yow more then vnto Godd / iudge ye.

[[Act. 4.]]

For we can not but speke that which we haue seene and herde. And when they were shutt vp in prison for free preching of the gospell / and wer in daunger of their lyues / they are delyuered of the angell / of whom by the commaundement of Godd they do heare.

[[Act. 5.]]

Go and stande and speake in the temple to the poeple all the wordes of this lyfe. Therfor all thos thinges which are contayned in the holy gospell / and holy scriptures / must be confessed of them which are faithfull indeede: for all thos are the wordds of Godd / and the wordds of saluacion / And all thos do sauer of Christe and do bringe vnto Christe.

[[Ioan. 1.]]

In whom only it hath pleased God the father that all fulnes shuld dwell / in whom (as Paule doth witnes)

[[Colos. 1. 2.]]

we are made perfite so that we want nothinge / as agayn the lorde himself doth testifie:

[[Ioan. 4. 5. 7.]]

he that eateth or drincketh me shall not be hungry or thrustie for euer / but he shall haue in hym self the healthefull waters of euerlastinge lyfe. Yf we do knowe / beleaue / and vnderstonde theise thinges let vs gyue glorie to our only Sauiour Christe / and not gyue it awaye vnto other / But let vs frely confes hym only / and alone / in mouth / and deedes / to be our saluacion iustice sanctificacion absolution or rather perfection / the peace of our soules / and lyfe euerlasting. But the lord doth sett denying against confessinge. Ther are diuers kinds of denyinge / which beinge but lightly rehersed it shall again appeare what is the sowndness and simplicitie of confessinge. Furst Christe and Godds worde is denyed / when our redeamer Christe / and the worde of lyfe is openly blasphemed in playne wordes / when he is not acknowledged to be the only Sauiour / and when the due dignitie and auctoritie of the scriptures is not adscribed vnto them. Then by silence also is Christe and Christes worde denyed / namely when vppon occasion offered we do not deffende the glorie of the name of Godd and of the truythe known againste the ennemis of Godd and sclaunderers of the worde of Godd.

[[A. Neuter.]]

For in this case it is lawfull for no man to be a / neuter / as they call it. In the most auncient lawes of Solon which were at Athens grauen in postes of woode / the which also ons made by hym the Athenienses ordeygned vnder great religion and punishment that they shuld contynue for euer: one lawe Aristotle doth report to be writon in this sence. That if throughe discorde the poeple shuld be deuided into too partes / and eich partie shuld take armour / then he which did not ioyne himself to the one partie / but slipp asyde separated from the common euell of the cytie / he shall lose howse / countrithe / and goodes / and be an exile and a banished man. Mutch les is it lawfull for them which haue professed the name of Christe / and are signed with holy baptisme / in that fierce fight betwene Christe and Antichriste to slippe a syde / and to ioyne himself vnto neither partye. That same newtralitie doth seame truly to be wisdom to many children of this worlde / but indeede it is folyshnes / yea it is a very denying of Christ / by which they do exclude themselues out of that heauenly countrithe / they spoile themselues of all spirituall riches / and make themselues exiles and banished men.

[[Math. 26.]]

For Christe and his truithe is denyed either by dissemblinge: as when Peter was charged by the mayde that he was one of the number of the disciples / and he answered I wote not what thow sayest. He knew verily what she sayed / but being bewitched with a certayne feare / he fayned that he knewe not the thing which he did know very well. Euen so truly at this daye many do saye that they are more simple then that they can vnderstond the dissension in religion and gyue answer of all controuersies: But they do vnderstond so mutch as sufficith: yet for the ieoperdies which be at hand / or for sum vayne feare / they do fayne that they do not vnderstonde. Neither wer it necessarie for euery one to answer to all darcke or hard thinges / which thing they which are well exercised can not do / it sufficith to confesse thos thinges which be open and playne. Ther is also a coloured denyinge when we playyng the foxes with foxes do confes verely sumwhat of our religion / yetwe do so enwrapp it with such darcke wordes and doutfull sentences / that vnto them which are most subtill and conning in quidities / it shall not playnly appeare what we do thincke. But the confession shuld be simple / and playne.

[[Glorie is to be gyuen to Godd.]]

In making of it Godd / and not Man were to be considered. Man maye be deceyued / but no man can deceyue Godd. And also we are commaunde to render vnto God his glorie franckly before men. But I do not see how thow haste glorified Godd before men / when thow dost so temper thy confession that it sumwhat sauerith indeede of the truithe of the gospell / and yet they which be superstitius shall not see their supersticions vtterly reiecrted / nor their errors condemned by thy confession / but maye iudge that thou dost yet holde on their syde. Agayn many do confes Christe in wordes and his gospell frely / and openly inoughe / but euen they themselues do forthwith defile and ouerthrow this Christian and gospellike confession with vngospellike deedes. I do speake nothing heere of thos synnes and wickednesses by which they do vnhallow the doctrine of our Sauiour / but of thos supersticius ceremonies and wicked congregacions with which they do communicate / by which communion or partakinge indeede they do denye that which they did confes before. For he which doth confes by mouthe that they which do depart out of this lyfe in true faithe do not (throughe the mediacion of Christe) comme into Iudgment / but do strayte waye passe from the bodily deathe vnto lyfe euerlasting / euen as the doctrine of the gospell doth enstruct vs / and we do playnly confes in the articles of the apostles Crede / this namely that we do beleaue the forgyuenes of synnes / the rising again of the fleshe / and lyfe euerlasting: And yet so sone as ony of their elders or familiars do depart out of this worlde / they go strait to sacrificing prestes / and do demande of them churche assemblees / supplicacions / dirges / weake myndes / trentalles / to be short / yearemynds / and prayers and sacrifices expiatorie for the deade / to whom he doth ioyne hymself / and doth obserue thos rites / hath he not playnly denyed in deede that which he hadd confessed in worde? He that doth confes that Christe was ons only offered for the synnes of the whole world / and that he is not therfore to be offerred any moore / And that the holy Supper is a remembraunce of this only and euerlasting sacrifice / and not the sacrifice it self / and yet neuertheles doth go vnto ther gods seruice / which do stoutly asseuere that they do offer vp Christ in substaunce for the synnes of the lyuing and the deade: doth he not by going to and communicatinge with this seruice / denye that which by speaking and professing he hadd confessed? Theis truly are wayes of denyinge / which they do not fully vnderstonde which are almost persuaded / that Religion is but a playe / and as it were a slipper fitte for euery foote. Theis men do knowe how to rule all religions vnder a certayn colour of holy concord / but indeede for earthly commoditie / that among whom soeuer they do lyue like vnto a Cameleon they do take vnto themselues their coloure and ceremonies / being mutch more changeable than Protheus / of whom it is but folly to beleaue / that they do passe for ony religion at all. But let vs passe ouer theise vnstable changelinges / and establishe our mynds / that they be not lewse nor waueringe / but being knytte vpp and confirmed in the lorde / they maye haue sum suretie and stablenes of the sure and stable worde of Godde / which we may both in mowthe and deedes confes / and in which we may finally reste. That maruailus and heauenly and therwith thonderinge prophet Helias /

[[3. Reg. 18.]]

howe longe (saithe he) halte ye betwene two opinions. If the lorde be Godde folowe hym: but if Baal be he / then go after hym. Euen so truly our lorde hymself doth saye in the gospell / that no man can serue two masters. Let vs therfor forsake all other Godds and religions / and cleaue only to our Godde / which is the father of our lorde Iesus Christ / and let vs sticke faste in the only Christen religion / which is delyuered vnto vs in the holy scriptures. For it is euerlasting and most certayne.

[[It sufficith not to confes Christe amonge the brethern. Mat. 10.]]

But if it be sufficient to confes Christe and his gospell amonge our felows and brethern in religion / wherto I praye you will theis our men refer thos wordes which do go before this place of confession in the gospell? Behold I send you forthe as shepe amonge wolues. &c. They shall delyuer yow vp to the cowncelles and shall scourge yow for me. &c. But when they delyuer yow vpp take ye no thought how or what ye shall answer: for it shalbe gyuen yow / euen in that same houre / whal ye shall speake. &c. Feare ye not them which kyll the bodye / but are not able to kyll the soule. He which doth denye that all theis sayinges must be vnderstond of persequutors / he saithe that darcknes is lighte. Yea and in Marc he doth playnly saye.

[[Marc. 8.]]

Whosoeuer therfor shalbe ashamed of me and of my wordes in this aduoutrus and synefull generacion / of hym also shall the sonne of man be ashamed. He requirith therfor a confession of the truithe not only in the companye of the godly / but also in the companye of the vngodly and persequutours / howsoeuer it be ioyned with the ieoperdie of lyfe and of all the substaunce. The lord speaking in the boke of the reuelacion with the church of pergamos /

[[Apocal. 2.]]

I knowe (saith he) where thow dwellest / euen where Sathans seate is / and thow keapest my name / and haste not denyed my faythe: And in thos dayes in which Antipas was a faythfull witnes of myn / which was slayne amonge yow where Sathan dwellithe. In which wordes truly the confession made in persequution is allowed / made I saye in that place / wher Sathan did beare rule / wher euen very then Antypas thaty notable Martir of Christe was slayn for confessinge of religion. Otherwise when all thinges are quiet it is not so harde a thing to confes the name of Godde. For if so be that the lord will not haue vs be in ieoperdie of bodie goodes and lyfe / if it seme to be euill and a synne for a man / as it wer to procure deathe to hymself by the confessinge of truithe / wherfor dothe the lorde (I praye yow) exhorte thos his disciples / that they shuld not feare them which do kill the bodie / and can not kill the soule? Whi doth he by playne wordes saye / as it wer prouoking vs to martirdome?

[[Marc. 8.]]

Whosoeuer will folow me / let hym forsake hymselfe / and take vp his crosse / and folowe me. For whosoeuer will saue his lyfe shal lose it. But whosoeuer shall lose his lyfe for my sake / and the gospelles the same shall saue it. He addith forthwithe wordes which do make for the contempt of thos thinges / for which theis men do thincke that in religion silence maye be kept and dissimulacion vsed / sainge. What shall it profite a man / yf he wynne al the worlde / and lose his owne sowle. Therwith also doth he adde through what thinge we do lose our soules / that is through Shame. For he saithe. Whosoeuer therfor shalbe ashamed of me and of my wordes / in this aduowtrus and synefull generacion / of hym also shall the sonne of man be ashamed when he commithe in the glorie of his father withe the holy Angelles. Therfor Paule that chosen vesell of Christe / and a most faithfull teacher of the churche / who gyueth euell councell to no man / neither leadith he ony man from the true waye / it is (saith he) a true sayinge:

[[2. Tim. 2.]]

for if we be deade with hym / we shall also lyue with hym: if we be pacient / we shal also raigne with hym. If we denye hym / he shall also denye vs. The same Paul to the Hebrues /

[[Heb. 10.]]

Call to rememberaunce (saithe he) the dayes that are passed / in the which after ye hadd receyued light / ye endured a great fighte of aduersities / partely while all men wondered and gased ay yowe for the shame and tribulacion that was done vnto yow / partely while ye became companions of them which so passed theyr tyme. For ye became partakers also of the afflictions which happened thorow my bondes / and toke in worthe the spoyling of your goodes / and that with gladnes / Knowing in your selues / how that ye haue in heauen a better and an enduring substaunce. Caste not awaye therfor your confidence / which hath a greate recompense of rewarde. For ye haue neade of pacience / that after ye haue doone the will of God / ye might receyue the promise. For yet a very litill while / and he that shall comme / will comme / and wyll not tarye. But the iuste shall lyue by faithe. And if he withdrawe hymself my soule shall haue no pleasure in hym. It is not we that withdrawe ourselues vnto damnacion / but we partayne vnto fayth / to the wynning of the soule. This truly is a sownde and wholsome doctrine / to cleaue faste vnto this / is to pleas Godd / and to glorifie hym / adde also to promote the saluacion of the brethern.

[[The deathe and persequution of the sainctes doth glorifie Godd.]]

Therfor whils theise men do replie / what shuld come to the encrease of glorie of Godd / or what commoditie shuld comme to Christe of thos my labors and daungers which I shuld sustayne for religion? wittingly and willingly they do disproue the doctrine of the apostle / which doth playnly witnes / not in theis places only which we haue alledged / but in many others also / that both Godd is glorified by our sufferinges and calamities which we do sustayne for religions sake / and also that the weake brethern are therby edified / of whom it is certayne that by dissemblinge and denyinge of Religion they be offended / confirmed in ther errours / and indeede destroyed. For that most excellent prophete Dauid /

[[Psal. 116.]]

Righte deere (saithe he) in the fighte of the lorde / is the dathe of his sainctes. And sainct Peter saith Dearly beloued /

[[1. Pet. 4.]]

maruayle not that ye are proued by fyre / which thynge is to trye yow as though sum straunge thinge happened vnto yow / but reioyce / in as mutch as ye are partakers of Christes passions / that when his glorie appearith / ye maye be mery and gladd. If ye be rayled vpon / for the name of Christe / happie are ye / for the glorie and the sprite of Godd restith vpon you. On ther parte he is euill spoken of / but on your parte he is glorified / and so furthe. And sainct Paule dothe pronounce that it is a most greuus synne of ony man do offend the weake by his euell example. Thy brother doth perish (saithe he) for whom Christe died. When ye synne so against the brethern / and wounde thier weake conscience / ye synne againste Christ. Again we are saied in the scriptures to haue saued hym whom we haue by sounde doctrine and our goode example / either reteyned in the waye of the lorde / or haue brought hym backe that went astraye. But if a greater regarde vs to be had of wife / children and houshold then of pure religion / so that for that regard / religion seeme either to be dissembled or denyed: Yf it be euill for religions sake to dissente from them that be of kindred and alliannce / yea and for religion to depart from a lawfull wyfe / and in sum / for faithe to disagree with all frendes and familiars / shall we saye that the lorde did teach euill / which sayed in the gospell?

[[Mat. 10.]]

Thincke not that I am come to sende peace vnto the earthe. I came not to send paeace but a swearde. For I am come to sett a man at variance against his father / and the doughter against her mother / and the doughter in lawe against her mother in lawe. And a mannes foes shalbe they that are of his own housholde. For from hence forthe ther shalbe fyue in one howse deuyded / thre against two / and two against thre.

[[Luc. 12.]]

The father shalbe deuided against the sonne / and the sonne against the father. This not spoken as though that dissension in itself did pleas Godd the autor of all peace / but bicause he will haue that peace which stondithe vppon euell and wicked thinges broken / and haue vs all conioyned in that which is holy and goode. And therfore we do not allowe when mariages frendshippes and leagues are broken without necessitie / and vnder an vntrue pretence of religion. Agayn we do dissalowe thos which are kept againste the commaundement of Godd with playne hurte of true religion / and open denyinge of the faithe. All persons must bende themselues to peace and concorde so far as they maye / with retayninge of sowndnes in religion: But when it can not be retayned / let none thincke that to keape peace with them he must committ Idolatrie.

[[1. Cor. 7.]]

And therfor the Apostle of Christ saith: If any brother haue a wyfe / whiche beleauith not / if she be content to dwell with hym / let hym not putt her awaye. &c. But if the vnbeleauinge do departe let hym depart. A brother or a Syster is not in subiection to such. But Godd hathe called vs in peace. Euen so truly it is an vnnatural thinge not to norishe the children / or to neglect the aged parentes / or to forsake frendes and familiars. Godds worde doth euery wheare commaunde that we shuld do reuerence and dutie to them to whom by the lawe of Godd / and man / we owe it. In which sense we do willingly admitte that sayinge of the Apostle. That he which doth not prouide for them which be of his howshold / both denieth the faith / and is wors then an infidele. We do acknowledg that they are deuels and not men whosoeuer they be / which do wickedly disturbe wel ordered policies / and howsholdes. But yet in all theis we do also acknowledge this / and we se it taughte in the whole scripture as for an vndoubted truithe / that the lord Godd is better then all theise / that the couenant and bonde of religion doth excede all other bondes in the world. And that the lord doth both so will and commaunde / that we shuld esteame him aboue all thinges / and loue hym aboue al thinges / and that when he speakith we all shuld holde our peace / that there we shuld not thincke at all of coloured expositions and excuses / but only of symple and playne obedience / such / as we reade that Abraham shewed vnto Godd / whom Godd

[[Gen. 12.]] [[Heb. 11.]] [[Gen. 22.]] [[Heb. 11.]]

commaunding hym / did go out of his countrie into a straunge lande / and when he did not refuse to sacrifice vnto the lorde his only Sonne / withough suspicion of crueltie. Truly in the hold gospell the lord dothe saye.

[[Luc. 14.]]

If a man come to me / and hate not his father / and mother / and wyfe / and children / and brethern / and systers / yea and his own lyfe also / he can not be my disciple. And whosoeuer doth not beare his crosse and comme after me / can not be my disciple. They truly which haue beene content to beare this ioke of the lords / haue neither lost themselues / yea thoughe they haue beene slayne of persequatours / nor yet their familie / which they dyd leaue in trobles and penurie of thinges. For by teachinge of experience and witnessing of histories / we haue lerned / that Godd by such miracles as haue beene done at the graues of martirs hathe witnessed / that they which wer killed / wer not loste but saued, that they wer not deade but lyuing. Furthermore we can not say nay but that Godd hathe blessed the families of such slayne martirs / and that he hath moued the hartes of goode men which haue receyued thos abiects and miserable persons into their custodie / so that they wanted nothinge. Besids this the godly do knowe that in this world they must honger / and that they must be exercised with diuers aduersities / that they may be made like vnto the image of Christ who was himself in all pointes tempted for vs /

[[Heb. 4.]]

lyke as we are / but yet without synne. But now this remaynith as yet to be discussed / which theis men do take as for an oracle / and most euident truithe.

[[Wether it sufficith to kepe faith in the harte, and not confesse it with mouthe.]]

That it is sufficient if a man do keape the true faithe in his harte / and that ther is no farther neade of outward confession / through which thow shuldest be drowned in the deape of afflictions. Yf it doth suffice to beleaue in harte / and the confession with the mowthe seme not necessarie / wherfor I praye you Hath the lorde sayed? Euery one which confessithe me before Men. &c. Beholde he saythe before Men. But faith which stickith still in the harte is not brought forth before men. Yea it is not to be called a confession / when faith doth lurcke in the hart. For Confession doth properly bringe forth that which dyd lye hidden wythin. The Apostle therfor taking from vs all doubt in this controuersie.

[[Rom. 10.]]

The worde (sayth he) is nyghe the / euen in thy mouthe / and in thy harte. This same is the worde of faythe / whiche we preache. For if thow knowledg with thy mouth that Iesus is the lorde / and beleaue in thy harte that God raysed hym vpp from deathe thow shalt be safe. For to beleaue with the harte iustifieth / and to knowledge with the mowthe maketh a man safe. what canst thow desire to be more playnly and euidently spoken in this matier? Thow dost clearely heare that thow takest awaye saluacion if thow dost cut of the confession of the mouthe from the beleif of the hart. Yea and the beleif of the harte is that nature that it can not lye hydd / but must of necessite breake forth to be confessed with the mouthe. Yf the confession of the mouthe neadith not / neyther then shall ther neade ony preachinge of the truithe. But the Apostles / bushopps and faithfull martirs of Christ / when they preached euen amonge the wicked / haue most bitterly condemned Idolatrie / and all doctrine and worshipp which doth not agre with the holy gospell / and affirmed that the gospell only dothe teache the true worshipp of Godd. By that confession of mouthe they did glorifie Godd / they did disanull Iudaisme and paganisme / and did erecte many holy congregracions throughe the worlde / which by holdinge their peace and keapinge the true faith within their harte they shuld neuer haue edified. Wherof euery man seith that the confession of the mouthe is allwayes necessarie / and that it is required of euery one of vs. The notable examples also of the excellent seruauntes of Godd contayned in the scriptures do teache the same.

[[1. Reg. 19.]]

That same gret prophet of Godd Helias was ones of that mynde that he only of all the true worshippers of Godd was lefte alyue vppon the earthe. But he hearith euen of the lord hymself / which sayeth / I haue lefte me seuen thousand in Israel / of which neuer man bowed his knee vnto Baal nor Kyssed hym with his mouthe. Heere is nothinge spoken of the secret faithe of the harte / but of the outward fruites of true faithe. For theis wer outward thinges / to bowe the knees vnto Baal / and to kisse his Image with their mouth. It is saied that they did not theis thinges / and therfor are they taken for true and veray worshippers of Godd. The lorde / if he hadd thoughte that which theise our men do thincke / he might haue made mencion of the faithe of the harte without the outward confession / especially seing thos tymes wer so daungerous that Helias himself did flie into the wildernes. But the lord doth praise in his faithfull the outwarde confession / which was made in worcke / rather then in wordes. Wherfor we must shew forthe the faith of the harte both by deedes and wordes / after the exeample of theise seuen thowsande confessors whom God doth praise. We must not goo vnto vnholy assemblees / we must not bowe our knees nor vncouer our heades before Idolls / we must not kisse thos thinges / which are contrarie to the gospell.

[[Dan. 3.]]

Yf ony other in the whole world / thos the princes (of whom mencion is made in Daniell) might haue coloured ther Idolatrie / but they chose rather to submitt themselues to cruel punishment / then to bowe their knee before that Image which the kinge did sett vpp to be worshipped. Their men of ours wold haue sayed. It shalbe better to kepe faithe in the harte for the profitinge of many / then rashly to poore it furthe to the hurte of an infinite number. For so longe as we are safe / the miserable captiues shall receyue gret and many benefites: Yea and also we priuely may promote the truithe in the princes courte. But by this same vnceasonable confession / confusion of all thinges shall euen at ons ouerwhelme all theise thinges. And with out doubt they wold haue added that the Image which the kyng hadd sett vp was not altogether to be deputed among prophane thinges / forbicause that the true God had shewed the kinge a vision or an Image / which did conteyn great misteries of the kingdome of Godd / after the forme of which Image / Nabugodonozor hadd caused this Image to be made and graued / which Image the faithfull for the cause might beholde and reuerence as the worke of Godd. But thos valieant / and glorious Martirs do make mention of no suche thinge /

[[Dan. 3.]]

and though they did knowe the kinges mynd well inough in this matier / yet they do playnly saye to the kinge. Be this known vnto the (o kynge) that we wil not serue they goddes / nor do reuerence vnto that Image which thow hast sett vpp. Neither did they only vse this libertie of speache before the kyng / but willingly they offered ther bodies to all daungers / yea euen to most fearfull fires.

[[Dan. 6.]]

Daniel also did not thincke that Godd was religiusly inough worshipped and serued with the inwarde faithe of the harte / except he had added the outward confession also. For when thos hethen princes did laye snares for hym / of which he was not ignorant / and therfor might peaceably haue prayed to the lorde within his walles at home / yet wold he not dissemble in this matier. For what doth the scripture saye? This / that when Daniel perceyued what the kinge hadd commaunded / he wente into his howse / and the windows of his wall towardes Hierusalen stode open. There kneled he down vpon his knees thre times a daye / he made his petition and praised his Godd / and so opened he his confession to Godd. This same most holy prophet of Godd mighte seme to be beside hymself thus willingly to procure euill to hymself / and as it wer without neade to prouoke the enemies of Religion against hym: but the scripture doth not settfurth vnto vs ony error / no vnconsideratnes or rashe boldnes in this matier / but doth teache vs playnly to yelde vnto Godd confession in deedes and in wordes. Vnto theis examples of the holy scripture we will now adde other thinges which do agre with them (for thos thinges which do diagre from the scriptures we passe litill or nothing at all / what autoritie so euer they haue amonge men)

[[Ecclesiast. hist. lib. 6. cap. 28.]]

This we will do out of the Ecclesiasticall historie. Eusebius entreating of such things as Origen did / makith mencion that Origen did mightily oppugn a new heresie which did springe vpp in his tyme / it was called the heresie of Helchesaites / and at lenghth he did happily extinguishe it. He shewith that they among many other things did holde this heresie / that if a man did denie in persequution he synned not at all / forbicause that he which is stable and confirmed in his harte / although he doth denie with the mouthe for necessitie / yet as touching the harte he abidith in faithe. By which wordes truly euery man may perceyue that the same pestilent errour is brought agayn as it wer out of hell / in our age / and se that he ought cheifly to beware of it as of an heresie condemned. The same Eusebius in the viij. booke doth sett furth notable examples of many martirs of Christe which did frely confes the truith / out of whom I will recite vnto your godlynes theise few thinges / wich without doubt will be acceptable vnto all. They whos mynd (saithe he) was more readie and their faithe more stronge / suffered torments. Sum wer beaten with whippes / other were tormented with iron houes / sum other wer burned with fierye plates / of whom many indeed being weried did gyue ouer. But other did abide paciently euen to the end. Sum of the persequutours them selues verely / as thoughe they hadd vsed pitie / did bringe many of our men to the wicked sacrifices / and made a noise as though thay hadd sacrificed / when indeede they hadd not sacrificed. Of sum other when they hadd not so mutch as come nighe the vncleane sacrifices / they did crye out / that they had already sacrificed and did now depart. Which wer only faultie (I praye you marcke theise wordes) in this / that they did with silence beare the fault which was obiected against them. Sum being taken vpp half alyue were thrown awaye as thoughe they hadd beene deade. Sum beinge drawn out by the feate / were accompted amonge them which hadd sacrificed. Other cryed out that they were Christians / and dyd glorie in the confessinge of that healthfull name. Many also with a greater confidence did testifie that they neither hadd / neither wold sacrifice euer. Whos mouthes and eyes the tormentours did forthewith beate / to cause them to holde ther peace / and they wer with violence thrust forthe as though they hadd done the thinge. For so the enemies of godlynes did mutch esteame it / if at least wise they did but seeme to bring to pas that which they wolde. Many other thinges like vnto this / might I add / partly out of the Tripartita historia / partly out of Eutropius. But theis are sufficient: And theis do plainly and euidently inough proue / that the lord doth require of true Christians / a true and playne confession of the mouthe / yea euen in the gretest daungers and furies of the persequutors and therfor that theise tenderlinges do most manifestly err / which do thincke otherwise / only to saue their filthie paunche.

[[Of ceremonies.]]

It remaynith now right Reuerend fathers / and most deare brethern in Christe that I shuld breifly touche also theis mens reasoninges of popishe Ceremonies / which I said at the begynning they do wittyly handle to persuade themselues / and others / that no man by the partakinge of them doth either defile himself / or by it denie the religion of the gospell. And surly it is well known that the name of Ceremonies not being narowly weyed / hath bewitched the eyes of many / not only in this but in other controuersies of religion. It is therfor to be known that Ceremonies are nothinge els but holy rites. And of Ceremonies sum are called diuine which are instituted (I saye) of Godd himself / sum other are called humayne / such as are inuented by mans will.

[[Diuine ceremonies.]]

But of the dyuine or ceremonies of God / sum belonged to the olde poeple / of which the writinges of the prophetes and apostles do beare witnes that they wer abrogate in Christe. Sum do belonge to the new poeple that is to Christians / which were delyuered vnto them of Christe by the Apostles / and thos truly very fewe / as of holy assemblees / of sacramentes / and certayn ecclesiasticall obseruacions / which are declared in the writinges of the Apostles.

[[Humaine ceremonies.]]

Of ceremonies enuented by man ther is almost neither measure nor end. For they wer enuented and established at dyuerse tymes / and that by diuers and sundry autors / and they were so delyuered and instituted of them / that they do not only not consent with the holy scriptures but they be contrary to them / insomutch that they do deface and corrupt the ordinaunces which Godd hath instituted / and do put them out of place. Of this kinde is that churche deckinge and dressinge / in which Images haue the cheif place. Of the same sorte also is Massinge / straunge apparell / synging / and feastes appointed to saintes which be in heauen / and other innumerable of this sorte. All which truly the papistes do adorne with the title of ceremonies / which when the simple and such as haue litill knowledge do heare / they do Imagine sum holy thinge as thoughe that all theis thinges were sent down out of heauen from the lord Godd hymself to be kept. But heere we do admonishe men that they must stey sumwhat / and must sumwhat more diligently make difference betwene ceremonies / and must more narowly loke / whether that theis ceremonies (of which we do contend) be of Godd or of man. Euery man knowith that none in defiled by such ceremonies as are of Godd. And he which denieth that a man is defiled by humayn ceremonies / he seith nothing at all. For though I do not again vrge that which I saied euen nowe / that thos humayn ceremonies are contrary to Goddes worde / and do defile Godds ordinaunces / corrupt them and hyde them / can that be obscure or vnknown to ony man which our lord Iesus Christe doth playnly with expressed wordes bringe out of Esaye?

[[Mat. 15.]]

They do serue me in vaine / teachinge the doctrines and preceptes of men.

[[Tit. 1.]]

Again that which Paule doth affirme that they be commaundements of men that tourn awaye the truthe? And that the holy Martir of Christe propownced?

[[Cypriani epist. lib. 1. epist. 8.]]

It is adulterus / it is wicked / it is sacrilegus / whatsoeuer is instituted by mans furie to violate the ordinance of Godd. And for this cause the godly will not call theis ordinances ony longer / ceremonies / simply / but rather mans institutions / and supersticions / which are reiected and forbidden of Godd. Wherfor howsoeuer theis men do beautifully set furth and adorn theise thinges / yet shall they neuer bringe this to passe / that the goddly will beleaue that it is lawful for them to communicate with supersticions / and such institucions as are forbidden of God: Neither will the godly beleaue but that theis thinges are forbidden / except the papistes shall proue by playne testimonies of the scripture that they are so instituted of Godd as they do vse them. Which thinge when it can not be proued of them / nor yet at all of ony other of the papistes / sum of our false gospellers do turn them selues hither / that they saye that Paule also did vse forbidden ceremonies /

[[Paul circumcised Timothee.]]

and that the prophetes of Godd did reproue the sacrifices / which they neuertheles did partake without synne. And if we do graunte them this altogether / how can they (I praye yow) helpe or sett furth their cause? We reade that Paule vsed ceremonies instituted of Godd / circumcision and sacrifices / but theis men do contend for ceremonies instituted by men. Paul did ons circumcise his Timothie /

[[Actu. 16. 18. 21.]]

and did ons ore twis take on him a vowe / and that for certayn and weightie causes. But theise men couet to waxe old in their supersticions / and haue no lawfull causes to do so / except thow wilt call that lawfull which commith of the affections of the fleshe. Without doubt Paule wold not haue one ore two of his actes to be sett against his whole doctrine. But whi do they not rather folow Paule in that /

[[Gal. 2.]]

when he refused to circumcise Titus? seing like causes are ministred vnto them by thos which go about to spoile them of their libertie / and bring them into bondage.

[[Hovv the prophetes reproued Sacrifices and vver also partakers of them.]]

We do saye that ther were two sortes of the Sacrifices among the old poeple of Israel. Sum of them are redd to be instituted of Godd / which the poeple sum tyme abused / or els did not vse them with true faithe / which thing the prophetes did reproue / and not the Sacrifices themselues / of which they did partake religiusly and without synne: Euen as we reade that Paule did worthely partake the supper of the lorde / although he doth reproue the abuse of the supper in the Corinthinians. Other sacrifices ther were enuented by man / such were the sacrifices of Baal / and of Ieroboam / and thos which were done in the hilles. Theis truly the prophetes did reproue / but it is not redde that they did communicate with the same. This example therfor is of force against them which will excuse themselues by the example of the prophetes / in that they do partake such sacrifices as are instituted of man.

[[Hovv sum do thincke that they may be at Masses, and hovv thei vnderstond the masse.]]

Forthewith then they saye / what is it to me though papistes do abuse the Masse? In their abuse I do call to mynd the true vse / and I comme vnto it with an other mynde and vnderstondinge then they do saye it. For when I see the breade and cupp / I do not thincke vppon the transubstanciation which the pope hath fayned / but on the sacrament of Christe. And therfor when I am at masse I do not regarde what ceremonies be ther / ore what the minister is / but I do remember the very institution of Christe and I do spitiually receyue that / wich he doth saye that he doth corporally offer and receyue / for the lyuinge and the deade. and seinge I know that the vertue of the sacrament is not of les force for the varietie of ceremonies / ore the vnworthines of the ministers / I do suppose that I / which do well vse an euell thinge / am neither defiled / nor yet that by this my spirituall communicating I do denie the gospell. By theise wordes a man wold iudge theis men to be madd / except he do consider that it is not they which do thus speake / but feare / and desire / which are affections playnly most trobled. They do simply acknowledge that papistes do abuse the supper of the lorde / but yet (they saye) that they themselues do wel vse their abuse / forbicause they do come enstructed with an other meaninge then the papistes do it / not to heare a popishe masse which the papistes saye / but to receyue the supper of the lorde / the self same which they in their masse do thincke abhominable. I do not know whether ther can be ony greter absurditie spoken. Thow maiste saye that theis men haue learned an arte which hetherto no man coulde attayne / to robb a naked man of clothes / to wringe water out of a pumeise stone / and to bidde a man to get fishe in the aire / that is / at a table wher no meate is sett furth at all / to fare delicatly and to be filled. But go to / let them frely profes before them with whom they do thus communicate / that they be of that mynd which they speake of / that is / that in cumminge to Masse they will not comme to Masse / but that in it they will vnderstond and consider breade / yea and that they will sett before their myndes the supper of the lorde / that they wil not confes the popishe transubstantiation / but that they do here in acknowledge Christes Sacrament / and that they do well receyue that spiritually in the Masse / which the prest doth offer / and receyue bodily for the lyuing and the deade / which thinge he beleauith not. Will not all they forthewithe crye out / that ther holy Masse is vnhalowed / and that they which thinke so are heretikes / and that they which do communicate with them are excommunicated? Truly they wold so behaue themselues / that euery man might vnderstond / that ther is a grete difference betwene the Masse and the supper of the lorde / and that they do embrace the Masse / but the supper of the lord they do all wayes hate and reiect. With such a kinde of men yet do theis men communicate / which wold thincke it a hurtefull and damnable thinge / if they shuld admitte vnto their diuine seruice / the companions of the religion of the gospell with their faithe. For they do take the approuinge of their doctrine / to be the condemnynge of the religion of the gospell: And they do take the communion in the Masse to be a certayn confession and approbation of their religion. Who is it then which doth not se / that theis men do receyue no part of the lordes supper at all in the masse / but also that by comminge to the masse they do deny the supper of the lorde and the whole faithe of the gospell? Theis men saye that they passe nothing what the ceremonies be / what the ministers / for that the vertue of the Sacrament is not the wors for them. But the cheif question heer is not of the worthines of the ceremonies or ministers / but of the true vse and institucion of the supper of the lorde / and whither that the Masse as it is this daye vsed (I do not now speake ony thinge at all of that which was vsed aboue a thowsand yeares passed) wer so instituted of Christe / and be indeede the very supper of the lorde? Yf the Masse be that misticall supper of the lorde / it must needes be allowed of the lorde / and thow (if so be thow dost come to it in faithe) canst not but receyue therof the foode of lyfe / forsomutch as the vnworthnes of the mynister doth not hinder the. But if the Masse be not the supper of the lorde / if the supper of the lord be defaced corrupted and troden vnder fote by the Masse / truly thow shalt receyue no fruite therof / but shalt rather purchase to thy self greate gilte of synne / for that the gaye glosse of the ceremonies or ony worthines of the ministers shall not helpe the at all. Euen Ieroboam himself wold haue beene counted to haue sacrificed to the Godd of Israel: but yet bicause he did not sacrifice after the same manier which God had commaunded / but rather after that sorte which he himself hadd inuented amd instituted / godd did not accept his sacrifices / and thos did synne against godd and against true religion / yea and against the lawfull Sacrifices of godd / as many as did communicate with the sacrifices of Ieroboam. For both that Ieroboam synned / and that he did leade Israel to synne / the scripture doth repeate very ofte / to beate in to the heade of the whole worlde / that simple obedience doth pleas the lorde / in which we keape his ordinaunces after that manier only which he hath instituted / addynge nothinge / dyminishing nothing / and chaunging nothing in them.

I will not now reason how that the Masse doth agre nothing at all with the lordes supper / for this is euen to the eyes of all men often tymes shewed in many bookes of most lerned and godly seruantes of Godd. Yea euen children which are but instructed in the principles of faith / do know that Christe did institute a comon partaking / ore communion / in which all the faithfull which are one bodie in Christe are knitt together into one bodie / and that the Masse is a dissipacion of vnitie and a priuate deuowring of one lurching sacrificer. They knowe that Christ commaunded: Take / eate / diuide it amonge you / and drincke ye all of this. And that the Masse doth sett furth theis thinges to be gazed vppon / to be worshipped / to be caried about / and to be shutt vpp / to be handeled and also receyued of preistes only: They know that Christe sayd: Do this in the rememberaunce of me. And that the priestes do saye Masse in the rememberaunce of sayntes / that they do sacrifice for the synnes of the quicke and the deade / and to be short that they do say masse for euery thinge / for filthie lucres sake.

Ther were in the tyme of the Apostles certayn witty disputars which reasoned that it was lawful for Christians to eate meates offered vnto Idols. Meates offered to Idolls / were sacrifices vsed in the temples of Idolls / to be offered vnto Idols. Therfor thos faithfull men did contend / that it was lauful indifferently to communicate with the holy seruice of the Christians / and also to sytte down in the Idols feaste. They did add plausible expositions / that an Idoll was nothinge / bycause Godd was not represented by the Idoll / that ther is but one Godd / the same our true and euerlastinge Godd: Wherof it folowed that the Idoll was nothinge / that is to say a thinge of no valure or a very vanitie / that it could hurt no bodie / and that the very meate offered vnto the Idoll was a thinge of nothinge / that it did defile no man. But Paule with many wordes doth confute that folery. 1. Cor. cap. 8. 9. and 10. In this tenth chapter amonge other thinges he gatherith of the nature of the supper of the lord that a man maye not bothe be partaker of the supper of the lorde and of the table of Idols / and saith: Ye can not drincke of the cup of the lorde / and of the cup of deuils. Ye can not be partakers of the lordes table / and of the table of deuiles. Either do we prouoke the lorde? Are we stronger then he? Also the Apostles of Christe and elders of the churche of Hierusalem in that same greate and notable councell of Hierusalem / which of all that euer were was most holy and of most auctoritie / did playnly forbidd the Gentils / which were conuerted to Christe / thos meates offered to Idols. Yea and the lord Iesus hymself in the boke of the Reuelacion doth greuusly accuse and condemne them which do eate meate offered vnto Idols. This may ye se in the epistles of the churche of Pergamos and Thiatira.

[[Apocal. 2.]]

In the furst he saithe: But I haue a few thinges againste the / bicause thow hast there them that maintaine the doctrine of Balaam which taughte in balacke to put occacion of synne before the children of Israel / that they shuld eate of meates dedicate vnto Idolls and committ fornication / and so furth. I thincke here neadith not many wordes to shew wherfor I haue alledged thies sayinges of meates offered vnto Idolls: for all the godly do plainly see / that by like reason all diuine seruice that is vnholy / or contrary to Godds worde / with what colour so euer they be stayned / are forbidden and condemned. They see that all such expositions are put awaye / by which theise fearefull men / and such as do loue the worlde and worldly pompe to mutch / do leade themselues away from the right tracke / that they shuld not sincerely confes Christe.

[[The Conclusion and adhortation to fre confession.]]

All they which be godly do both see and perceyue that they which do desire to lyue euerlastingly haue neade to make a simple cleare and playne confession / they see that Christes name must be confessed / and that no man must communicate with Antichriste / how great so euer daungers do hange ouer them / and how gret so euer the aduauntages be which are offered vnto them. They see that they must treade down the feare and desire of the fleshe. The most holy Apostle of Christe writith of Moses.

[[Heb. 11.]]

By faith Moses when he was greate / refused to be called the sonne of Pharaos daughter / and chose rather to suffer aduersitie with the people of Godd / then to enioye the pleasures of synne for a ceason / and esteamed the rebuke of Christ greater riches / then the treasures of Egypt. For he hadd respect vnto the rewarde. Whos example (most goodely indeede) that we may folowe / we must alwais haue before our eyes and (as I iudge) we must neuer lett slypp out of our myndes thos most holy most true and healthefull wordes of our lord Christe / which I see neade often tymes to be repeated and inculcate:

[[Mat. 10.]]

Euery one that shall knowledge me before men / hym wyll I knowledge also before my father which is in heauen. But whosoeuer shall denie me before men / hym will I also denie before my father which is in heauen.

[[Luc. 9.]]

For who so is ashamed of me and my wordes / of hym shall the sonne of man be ashamed when he commith in his maiestie / and in the maiestie of his father / and of the holy Aungels. And therfor ther are in all places of the scripture most large promises sett furthe to them which do fely confes Christe / and deny Antichriste with a goode corage. Iohn in the boke of the Reuelacion /

[[Apocal. 6.]]

I sawe (saithe he) the sowles of them which wer filled for the name of Iesu and the word of God. And wher as in this furst place he hadd writon / them which wer filled / he added.

[[Apoc. 13. 19. 20.]]

And as many as worshipped not the image of the beast / nor did take the marcke in their foreheade / or in their hande / all which / whom he did se in the very same place / he couplith together and saythe. And they lyued and reigned with Christe. He saith that they lyued and reigned with Christe / not only they which were filled / but they which abiding in the constauntnes and confession of true faithe / did not worshipp the image of the beaste / nor receyued ony markes of it. The blessed Apostle Paule doth proue that we do receyue more in the rewarde of sufferinge / then it is that we do heere suffer in the affliction it self /

[[Rom. 8.]]

saying: for I suppose that the afflictions of this lyfe / are not worthie of the glorie which shal be shewed vpon vs. Who is it then that will not labor with all his poure to come vnto so greate an excellencie / that he may become the frend of Godd / and forthwith ioye with Christ? that after famin and banishement or tormentes and punishementes / which are but earthely / he may attayn vnto heauenly rewardes? Yf it be a glorius thinge for worldly souldiours to returne in to ther countrie triumphing after they haue vanquished their enemie / how mutch more worthi a thing is it for vs / after our fleshe the world and deuell beinge ouercomme / to go again with triumphe into paradise? And to offer vnto Godd a gifte most acceptable / faith incorrupte / the sownd vertue of mynd / and sincere confession of faithe / a notable praise of deuotion. To comme in his companye when he commith to take vengeaunce of his enemies / To stond by his syde when he shall sytte down to iudge / to be made the felow heire of Christe / to be made equall with the angels / to reioyce in the possession of the heauenly kingdom with the patriarches / with thapostles / with the prophetes / and all confessours and martirs. What persequution can vanquishe theis thoughtes / which are not uain / but of force / and of poure / in the holy ghoste? what tormentes can ouercome them? The mynd ons grownded in theis godly meditacions doth endure stronge and stable / and that mynd abydeth immutable against all the terrors of the deuell / and the threttes of the world / and of Antichriste / that mynd I say which the certayn and sure faith of thinges to come doth strenghthen. The eyes be shutt vpp in theis persequutions of the earthe / but heauen is open. Antichriste threatneth / but the lord Christe defendith. The world is taken from him that is killed / but paradise is gyuen to him being therunto restored. Temporall lyfe is taken awaye / but the euerlastinge lyfe is repayred. What a dignitie (o brethern) is it / how great a safetie / for a man to depart myrily from hens / to depart so through oppressions and trobles? It is a glorius thinge to shutt vpp the eyes in a moment / with which men and the world wer seene / and forthewith to open the same to se Godd and Christe. But that we maye behold theis thinges in mynde and thought / that we may (I saye) night and daye meditate theis thinges / and sincely confes the holy name of Christ / and escape and treade down all thinges which are contrary to pure confession / we must diligentlly praye vnto that same our heauenly father through Iesus Christe our lorde.

* * * * * * * * * * * * * *

Errors and Inconsistencies

Frequent Variant Spellings: lenghth, poeple, satisficed; pix (pyx) Spacing in terms such as "whatsoeuer", "whosoeuer" is variable

Errors involving overline/tilde are shown here in {braces}.

Corrected Errors: 3 to maynteyne their false opinion [falfe] 4.v Rule which they must obserue is this [obseru{n}e] " conuerting them to the gospell of christe [the{m} gospell] 22.v As is writen of Christe [it writen] 27 that thinges shuld not be doone [not not] 31 whearby eich man may easily iudge [indge] 34.v They were thinges indifferent [body text has "thin-" with "ges" only in catchword] 38.v But let these papists giue [ginue] 41.v for the which they thinke that man to be ther own [whith] [spelling "whith" is a variant of "with" in this text] 57 hairein [aireim, printed without breathing] 58.v and do obstinatly defend it [a{n}nd] 60.v [Sidenote: Luc. 23.] [Lnc.] 67 and beloued Brethern in Christ [in in] 72 depart out of this lyfe in true faithe do not [faithe-do at line break]

Unchanged Text, with possible correction in brackets: 8 or to make an acte prefect [perfect] 13 our weaklinges do not slyppe and foile them selues [soile] 15.v and be partakers withe Idolatrors [Idolators] 24.v thos deulishe dragges which ar in the Masse [drugges] 37 it wil brust forthe at lengthe [burst] [spelling "length(e)" is also unusual for this text] 40.v it is aganist the furst table [against] 62.v [Sidenote: Dotor VVeston.] [Doctor]

Pre-existing Corrections: In most cases it is impossible to tell whether these corrections were made by the printer or by a later reader. Unless otherwise noted, text in brackets represents conjectural words or letters, blacked out.

9.v The phisicions / do cowncell [that] when a contagius disease 17.v the begynynge of Christes ordinaunce and institution, [comma may be hand-written] 38 vse the rite and ceremonie as the lord[r]e commaunded 38.v wicked actes and the do[y]inge of them 45 the corrupt blindnes of the vnbel[ea]uers [letter "e" printed above "a"] 54 [Psal. 59] [printed text reads "95." with initial "9" crossed out and following "9" added by hand, overwriting period] 55 Augustine speaketh of. Many might[h]e 59 to [to] the glorie of his name 66.v By H.B. [name "Henry Bullinger" hand-written, possibly by librarian] 75.v to keape peace with them [wit] he must 80.v ther is [[is]] almost neither measure nor end. [two-letter word could be "is", but there is no dot]

Reconstructions and printing problems: Unless otherwise noted, text in brackets is reconstructed from visible parts of letters. Single letters are invisible.

3 [Sidenote: The furst Diui[s]ion] 9.v our naturall and [birthe] syn 12 thincke hymself greatlye gyltie of ony notable [cryme] or fault 12 being corrupted he did [allow] [word fits visible text, but is spelled "allowe" elsewhere] 32 when they ar present at Idolatries / [page ends at mid-line, with sentence continued on next page] 48.v for his plea[s]ure did chaunge Godds Religion 62.v [Sidenote: Lyberall [t]o Women] 79 if a man did denie in persequut[ion he] synned not

Page numbering The printed book numbered folios (leaves); the back (left, verso) side of each page was blank. 13: misprinted as 15 22-32: misprinted in sequence as 23-33, with correct 33 duplicated 27: misprinted as 82 (for "28" in incorrect sequence) 53: misprinted as 93

Misplaced u/v: The printed book ordinarily used "v" initially, "u" later in the word. Sidenotes used "vv" for "w". Exceptions are listed:

2.v But nowe I haue written unto you 4 frendlie / gentill / and louinge unto the vnbeleauers 5 and to obey them in thinges lawfvll 5.v [Sidenote: Conuersation vuith men excommunicate.] 9 euell ioyned vnto us? " To the same pupose he usith the vearse of the poete Menander. 14 the lorde hadd gyuen them uictorie 20.v as the popishe brood haue and do sett upp, 86 which are not uain

THE END