The
accompt
rekenynge
and
confession
of
the
faith
of
Huldrif
Zwinglius
byshop
of
Zuryk
the
chief
towne
of
Heluetia
,
sent
vnto
Charles
the
fyfte
nowe
Emperoure
of
Rome
,
holdynge
a
counsel
wyth
the
moost
noble
Princes
,
Estates
and
learned
men
of
Germany
assembled
together
at
Ausburgh
.
1530.
in
the
moneth
of
Iuly
.
Math.
11.
Come
vnto
me
all
ye
that
labour
and
are
laden
,
and
I
wyll
refresh
you
.
3.
Esdr.
3.
Aboue
all
thynges
truth
hath
the
victorye
.
Augustyne
.
Truthe
maye
be
opprest
for
a
tyme
but
it
can
not
be
ouercome
.
Translated
out
of
latyn
by
Thomas
Cotsforde
.
And
imprinted
at
Geneua
.
In
April
.
1555.
The
contentes
of
thys
hole
boke
.
-
¶
Of
the
vnitie
&
Trinitie
of
God
,
and
of
Christe
the
sonne
of
God
,
and
the
sonne
of
man
.
pag.
3.
-
¶
Of
two
Natures
in
one
persone
,
and
that
the
distincte
properties
and
operations
of
the
two
natures
in
Christe
diuide
not
the
persone
.
4.
-
¶
The
weaknes
of
mans
Frewyl
,
and
of
Goddes
gracious
prouidence
.
pag.
8.
-
¶
Of
mans
creacion
and
of
Goddes
goodnesse
,
mercy
and
ryghteousnes
.
pag.
9
-
¶
Of
Christes
incarnacion
pag.
10
-
¶
The
only
medicin
of
the
sicke
soule
pag.
11
-
¶
Christ
is
the
only
waye
to
reconciliacion
and
true
felicitie
,
&
that
iustificacion
of
workes
,
merites
prayers
and
intercession
of
saintes
are
confuted
,
and
of
the
condicion
of
Goddes
eleccion
pag.
12
-
¶
Of
original
synn
.
pag.
13.
14
-
¶
Synne
is
the
cause
of
mans
myserye
.
pag.
15
-
¶
The
state
of
bondage
spryngethth
of
the
faulte
.
pag.
17
-
¶
It
is
rasshnes
to
condempne
infantes
dyeng
wythout
baptyme
of
water
.
pag.
18
-
¶
Infantes
of
Christianes
by
the
promyse
made
vnto
theyr
parentes
are
membres
of
the
churche
pag.
19.
20.
-
¶
Of
the
churche
of
the
Electe
.
pag.
21
-
¶
The
felicitie
of
fayth
is
to
be
persuaded
that
he
is
the
inheritoure
of
eternall
lyfe
pag.
22
-
¶
Of
the
vniuersal
and
sensible
Churche
pag.
23
-
¶
Euel
as
wel
as
good
are
conteyned
in
it
pag.
24
-
¶
The
Christen
fathers
,
mothers
,
Godfathers
and
godmothers
&
the
Churche
it selfe
acknowlege
theyr
infantes
to
be
membres
of
it
pag.
26
-
¶
Sacramentes
gyue
not
grace
pag.
28
-
¶
By
Sacramentes
we
witnesse
to
the
churche
,
that
we
haue
receyued
the
grace
of
God
.
pag.
31
-
¶
What
a
Sacrament
is
,
and
that
Sacramentes
represent
the
agrement
done
by
the
spirite
.
pag.
33
-
¶
Of
the
holy
Supper
of
the
Lorde
pag.
35
-
¶
Christes
body
occupieth
place
pag.
41
-
¶
The
only
spirite
gyueth
spiritual
thynges
pag.
43
-
¶
Thre
argumentes
against
the
bodely
presence
of
Christes
natural
bodye
in
the
Supper
pag.
45.
46.
-
¶
The
olde
wryters
spake
sacramentally
when
they
reasoned
of
the
frute
of
eatynge
Christes
bodye
in
the
Supper
.
pag.
49.
-
¶
Of
Ceremonies
,
and
that
ymages
ought
to
be
taken
awaye
yf
there
be
any
peryl
of
worshippynge
them
.
pag.
51.
-
¶
Of
Monstrouse
mytred
byshoppes
.
pag.
53
-
¶
Of
the
office
of
the
Magistrate
pag.
54
-
¶
Of
the
Popes
Purgatory
pag.
55
-
¶
Of
Hell
.
pag.
56
-
¶
The
frutes
of
true
doctrine
.
pag.
61
-
¶
The
frutes
of
mennes
tradicions
.
pag.
62.
-
¶
An
Epistle
declaryng
the
confession
of
synnes
pag.
65
-
¶
Of
a
general
confession
of
synnes
.
pag.
67
-
¶
Confession
of
synnes
vnto
God
only
pag.
69
-
¶
Confession
of
synnes
before
men
pag.
72
-
¶
Priuate
confession
of
synnes
is
nedeful
to
many
for
knowlege
,
counsel
and
comforte
pag.
74
-
¶
Howe
it
is
nedeful
for
knowlege
pag.
74.
75.
-
¶
Howe
it
is
nedeful
for
counsel
pag.
76
-
¶
Howe
a
synner
shal
recouer
goddes
fauour
.
pag.
80
-
¶
Nyne
preseruatiues
from
whordom
pag.
81.
82.
-
¶
Priuate
confession
is
nedeful
for
comforte
pag.
82
-
¶
To
whome
chefly
one
ought
to
confesse
hys
synnes
pag.
86
-
¶
What
is
true
absolucion
of
synnes
pag.
86
-
¶
Of
confession
of
reconciliacion
pag.
87.
-
¶
An
open
confession
to
the
churche
pag.
89
-
¶
Abuses
of
eare
confession
.
pag.
90
91.
62.
93
-
¶
The
erroure
of
the
Nouacions
&
Anabaptistes
pag.
96
-
¶
Thre
sortes
of
synnes
,
one
is
called
synne
,
an
other
blasphemye
,
the
thyrd
,
blasphemye
agaynste
the
spirite
or
synne
agaynst
the
holy
ghost
.
pag.
110
-
¶
What
is
Synne
.
pag.
111
-
¶
What
is
blasphemye
pag.
111.
112.
113
-
¶
What
is
the
synne
agaynst
the
holye
ghost
.
pag.
114.
-
¶
Daniels
prayer
in
Metre
.
pag.
116
Fautes
escaped
.
¶
Gentle
reader
before
thou
reade
it
ouer
wyth
thy
penne
mende
the
fautes
escaped
,
begynnynge
with
the
cyphers
on
the
toppe
of
the
pages
.
thus
:
¶
Next
after
the
page
.
91.
mende
the
cyphers
of
thre
pages
immediatly
folowyng
thus
:
92.
93.
94.
and
so
folowyng
from
95.
vnto
the
ende
of
the
boke
.
Page
.
29.
lyne
.
13.
reade
brought
Page
.
39.
lyne
.
5.
reade
after
Page
.
51.
in
the
margin
,
read
it
thus
Images
oughte
to
be
taken
awaye
yf
ther.
&c.
Page
.
57.
the
fyrst
worde
of
the
first
lyne
reade
:
beleue
.
Page
.
77.
lyne
.
26
,
read
publicanes
Page
.
80.
last
lyne
scrape
out
the
first
worde
(
he
)
Page
.
81.
lyne
.
14.
read
:
auoyde
.
Page
.
91.
lyne
.
13.
reade
:
for
they
thynke
Page
.
97.
lyne
.
22.
read
:
of
the
wycked
To
all
hys
faythfull
brethren
and
systers
other
willyngly
fled
or
tyrannously
exyled
out
of
Englande
for
Christes
Gospel
sake
,
Thomas
Cotsforde
wyssheth
from
God
the
father
thorow
our
Lorde
Iesus
Christ
much
increase
of
fayth
,
godly
knowlege
and
constancie
in
Christes
holy
religion
.
DEarly
beloued
,
whan
I
wyth
a
lamentable
hert
consyder
wyth
my selfe
the
myserable
stare
of
Englande
my
natiue
cuntreye
,
and
the
great
ouerthrowe
of
Christes
pure
religion
there
,
sythe
the
moste
dolorouse
death
of
our
moste
godly
and
vertuouse
prince
,
Kynge
Edwarde
the
syxt
:
and
agayne
remembrynge
howe
Idolatrie
,
supersticion
,
Papistrie
,
and
al
kyndes
of
false
worshippinge
of
God
hathe
in
so
shorte
tyme
ouerflowed
so
noble
a
realme
:
and
what
an
infinite
nombre
(
which
wythin
these
two
yeares
past
bare
a
fayre
face
towards
true
religion
)
are
now
suddenly
turned
backe
to
worship
the
beast
,
that
is
,
to
enbrace
the
Babilonicall
strumpet
,
and
to
taste
agayne
of
the
cuppe
of
her
abhominacions
,
I
can
scantlye
refrayne
myne
herte
from
sobbynge
,
and
myne
eyes
from
distillynge
of
teares
.
Alasse
for
pytie
,
what
a
great
nombre
of
Goddes
people
is
thys
day
within
England
,
that
in
theyr
hertes
do
deteste
&
abhorre
that
false
worshippinge
and
great
dishonourynge
of
God
nowe
violently
(
I
wyl
not
saye
tyrannously
)
thrust
into
euery
churche
and
chappel
,
and
wolde
wyth
all
theyr
hertes
(
yf
they
knew
whyche
waye
to
bringe
it
to
passe
)
flye
out
of
that
Babylon
nowe
the
great
cytie
of
synne
and
confusion
?
And
contrary
wyse
it
wolde
pytie
any
true
christen
mannes
herte
to
remembre
how
many
ther
are
wythin
that
realme
(
which
are
fully
persuaded
in
theyr
consciences
concerninge
true
religion
)
that
myght
wel
enough
escape
and
come
away
,
&
yet
wyl
not
:
but
some
of
them
had
rather
wyth
moste
manyfest
and
shamefull
ydolatrie
pollute
both
theyr
soules
and
theyr
bodies
,
than
they
wolde
forsake
the
pāparynge
of
theyr
paunches
,
&
theyr
best
beloued
God
the
wycked
Mammon
.
Other
ther
be
that
stande
in
defence
that
they
maye
tary
wel
enoughe
and
cōmūnicate
wyth
the
ydolatrers
:
but
I
maruell
wyth
what
consciences
they
can
other
reade
or
heare
these
and
suche
lyke
places
of
scripture
here
followynge
:
Againe
,
let
them
remembre
this
sayeng
of
the
prophete
Elias
:
But
the
sorest
grefe
of
al
vnto
myn
herte
(
were
it
not
that
theyr
bolde
confession
of
theyr
fayth
and
stoute
standing
and
constant
perseuering
in
the
same
vnto
the
death
comforteth
me
agayne
)
is
the
tyrannicall
slaughter
and
butcherlike
murther
of
the
saintes
,
whych
were
the
true
seruauntes
of
God
,
the
syncere
preachers
of
the
waye
of
saluacion
,
the
veray
martyrs
,
true
wytnesses
and
constant
confessoures
of
the
true
fayth
of
Iesus
Christ
,
whych
of
late
in
Englande
haue
bestowed
theyr
veray
lyues
for
the
testimony
of
that
truth
,
whyche
they
haue
in
tymes
past
so
faythfully
preached
to
many
thousandes
of
Christen
soules
with
in
that
realme
.
O
Englande
,
Englande
,
what
a
sore
buffet
hath
God
now
gyuen
thee
:
Partlye
,
by
restorynge
that
bloudsuckyng
byshop
the
Romyshe
Antichrist
to
hys
former
vsurped
authoritie
in
that
goodly
realme
,
contrarye
to
Goddes
worde
,
contrarye
to
thyne
owne
lawes
,
and
contrary
vnto
al
your
othes
,
faith
and
fydelitie
,
to
thy
perpetual
shame
so
longe
as
the
worlde
shal
endure
:
And
partly
,
by
takynge
awaye
from
thee
suche
notable
Instrumentes
,
by
whose
mouthes
thou
hast
abundantly
herd
God
speake
vnto
thee
,
and
moste
louyngly
shewed
thee
how
thou
mightest
be
saued
,
and
in
steade
of
them
in
hys
heauy
displeasure
nowe
suffreth
thy
shamelesse
shepherdes
out
of
al
pulpettes
to
fede
the
wyth
too
shameful
lyes
?
And
why
?
Doutlesse
moste
worthely
.
Because
,
(
as
S.
Paule
sayeth
)
thou
receauedst
not
the
loue
of
the
truthe
(
when
thou
myghtest
haue
hadde
it
)
that
thou
myghtest
haue
ben
saued
:
Whan
I
had
in
latin
red
the
notable
confession
of
the
fayth
of
that
excellent
learned
man
Huldrik
Zwinglius
,
I
consydered
(
yf
it
were
turned
into
Englyshe
)
that
it
wolde
be
both
profitable
&
confortable
to
a
great
multitude
of
my
contrey
folke
,
namely
to
them
that
are
but
yongelinges
and
weake
in
knowlege
of
true
religion
,
wherof
some
perchaunce
are
in
pryson
already
for
the
gospel
sake
,
and
some
shall
hereafter
be
called
before
the
Magistrates
to
gyue
a
rekening
of
theyr
faith
:
By
these
and
suche
lyke
authorities
and
examples
of
Goddes
holye
worde
it
dothe
playnly
appere
:
that
yf
the
Magistrate
or
tyraunt
demaund
of
any
a
rekenynge
of
theyr
belefe
,
they
muste
in
any
wyse
boldly
and
constantly
declare
it
,
thoughe
they
se
euen
death
before
theyr
eyes
.
It
is
therfore
no
lesse
but
playne
hypocrisie
,
dissimulacion
and
halfe
a
denial
of
the
fayth
of
Christe
,
to
beleue
ryghtly
wyth
the
herte
,
and
for
fear
,
flatery
,
lucre
or
worldly
gayne
to
saye
or
do
the
contrarye
.
God
graunt
vs
all
therfore
to
do
as
Iesus
the
sonne
of
Syrack
sayeth
:
Stryue
thou
for
the
truthe
(
sayeth
he
)
vnto
death
,
But
here
one
of
good
knowlege
wyl
saye
.
I
answere
:
But
contrarie
wyfe
yf
thou
feele
in
thy selfe
weaknesse
,
and
arte
affrayed
that
thou
arte
not
able
to
suffer
all
these
thynges
,
doutynge
that
thou
can
not
stande
stably
in
the
open
confession
of
thy
ryght
faythe
&
beleue
,
and
paciently
suffer
al
the
afore
named
tormentes
:
Than
I
wil
aduyse
the
in
any
wyse
to
followe
Christes
aduertisement
and
commaundement
,
But
thys
my
poore
and
symple
aduice
good
brethren
and
systers
toucheth
nothynge
at
al
any
of
vs
that
are
already
come
awaye
for
the
gospel
sake
.
For
(
God
be
praysed
therfore
)
we
haue
obeyed
Christes
voice
both
speakynge
in
S.
Iohn
&
in
S.
Paule
.
In
S.
Iohns
Reuelacion
thus
sayeth
Christ
:
Loo
,
these
two
scriptures
I
haue
rehersed
agayne
,
both
for
our
singuler
comforte
,
and
for
the
comfortes
of
al
them
,
that
shall
do
the
lyke
that
we
haue
done
by
commynge
awaye
.
And
in
wayinge
of
these
two
aforesayd
scriptures
I
can
not
but
moch
reioyse
and
prayse
God
on
oure
behalfe
,
and
that
for
diuers
consyderacions
followynge
:
Fyrst
by
commyng
away
we
haue
declared
oure selues
to
be
Christes
people
.
For
Christe
sayeth
:
come
awaye
my
people
from
Babylon
.
Marke
that
he
calleth
the
flyers
from
ydolatrie
hys
people
.
Seyng
than
in
thus
flyinge
awaye
we
are
accompted
by
this
place
of
scripture
to
be
of
Christes
people
,
haue
we
not
muche
cause
in
our
hertes
to
reioyse
&
gloritie
God
?
I
thinke
we
haue
.
Agayne
,
for
that
we
haue
obeyde
the
Lordes
voyce
sayeng
:
Come
away
:
Come
out
from
amonge
them
:
Separate
your selues
from
them
:
touche
none
vncleane
thynge
,
we
shal
vndoutedly
be
partakers
of
the
blessynges
mencioned
in
the
holye
scriptures
:
Further
,
in
commyg
awaye
we
haue
declared
that
we
vtterly
detest
and
abhorre
al
Idolatrye
,
supersticyon
,
papistrie
and
false
worshippinge
of
God
,
and
not
to
be
partakers
of
them
and
other
abhominacyons
,
whych
nowe
ouerflowe
that
noble
realme
of
England
:
by
reason
wherof
we
shal
and
that
most
fortunatly
auoyde
and
escape
suche
greate
plages
as
now
hange
ouer
it
.
For
which
cause
let
vs
dayly
more
&
more
studye
to
be
thanckful
vnto
the
Lorde
.
Finally
,
as
we
haue
obeyed
(
blessed
be
God
therfore
)
those
commaundementes
:
Comme
awaye
:
Comme
out
from
amonge
them
:
Separate
your selues
from
them
:
touch
no
vnclean
thynge
:
So
shal
we
be
parttakers
of
these
promeses
followinge
,
that
is
:
so
wyl
I
receaue
you
:
and
wyl
be
a
father
vnto
you
:
&
ye
shall
be
my
sonnes
and
doughters
,
sayth
the
Lorde
almyghtie
.
These
swete
promeses
and
spiritual
confortatiues
let
vs
be
myndful
of
both
whan
we
laye
vs
down
to
rest
,
&
when
we
ryse
vp
agayn
.
And
giue
God
most
hertie
thanckes
both
for
them
,
and
for
that
grace
that
he
gaue
vs
to
leaue
our
countrey
,
liuynges
and
promocyons
and
comme
awaye
.
But
here
a
papist
wyl
saye
that
I
am
out
of
my
witte
,
And
touchynge
our
persecucion
and
exile
let
vs
patiently
beare
it
.
For
Christ
suffred
muche
more
persecucion
for
vs
.
And
was
compelled
in
hys
infancie
(
kynge
Herode
sekynge
to
destroye
him
)
to
flye
away
out
of
his
owne
natiue
cuntrey
into
a
straunge
lande
,
As
for
the
Quenes
displeasure
towardes
vs
(
though
perchaunce
so
me
other
causes
are
pretended
)
it
is
doutles
for
the
gospel
sake
.
Therfore
let
vs
strongly
beare
it
,
and
committe
our
hole
cause
vnto
God
,
&
let
hym
alone
wyth
the
redresse
therof
,
and
dayly
praye
for
her
true
conuersion
vnto
the
enbracynge
of
Christes
true
religion
.
But
concernynge
the
spoyle
of
your
landes
,
goodes
and
possessions
,
and
the
lawles
robberie
of
oure
lyuynges
and
benefices
,
let
vs
gladlye
committe
them
into
the
handes
of
God
,
and
he
wyl
moste
surely
(
whan
he
seeth
conuenient
tyme
)
recompence
euery
peny
to
the
vttermoste
,
other
one
waye
,
or
els
an
other
:
other
spiritually
,
or
bodely
,
or
both
.
Thys
hundrethfolde
signifyeth
a
mynde
muche
better
content
and
satisfyed
with
that
porcion
be
it
neuer
so
lytel
that
God
shall
gyue
one
towardes
hys
fyndyng
in
hys
exyle
&
aduersitie
,
than
wyth
that
great
abundaunce
had
in
tyme
of
prosperitie
.
Christianes
for
Goddes
glorie
forsaking
theyr
houses
and
goodes
,
for
one
house
forsaken
shal
be
many
times
moste
hertely
welcome
to
many
godly
mennes
houses
.
Yea
the
faythful
shal
so
gladlye
receaue
them
and
charitably
intreat
them
,
that
they
shall
thynke
them selues
fortunate
to
haue
in
theyr
houses
suche
straungers
and
geastes
.
So
thought
Symon
the
Tanner
that
lodged
Peter
,
&
lykewyse
Cornelius
the
captayne
.
But
here
my
good
brethren
and
systers
,
So
lykewyse
the
noble
gentelman
Valentinianus
beynge
a
christian
folowynge
hys
maister
the
said
wicked
Emperour
Iulianus
whan
he
wente
to
the
Temple
of
hys
false
Goddes
,
Thus
makynge
an
ende
of
my
longe
bablyng
wyth
you
dearly
beloued
brethren
and
systers
,
I
here
present
vnto
you
the
notable
confession
of
the
fayth
of
the
greate
learned
man
Huldrik
Zwinglius
,
whych
I
haue
after
my
grosse
knowlege
lately
translated
out
of
laten
for
the
instruccion
and
comfort
of
the
true
Christianes
of
Englande
.
And
whan
I
had
translated
it
within
lesse
than
one
leafe
of
the
last
ende
,
one
of
our
brethren
shewed
it
to
me
translated
already
many
yeares
ago
and
printed
at
Zurik
.
Whych
thynge
had
almoste
caused
me
to
suppresse
my
translacion
:
had
not
an
other
after
that
tolde
me
,
that
of
the
old
translacion
ther
was
but
a
smale
nombre
printed
,
&
many
of
them
were
loste
.
In
consyderacion
wherof
,
he
aduysed
me
&
that
earnestly
to
put
forth
thys
my
translacion
,
bothe
for
the
profyte
of
many
of
my
Christen
brethren
whych
neuer
red
the
former
translacion
,
and
also
for
the
reuiuyng
of
so
worthy
a
confession
,
and
so
haue
I
done
.
I
haue
also
added
thervnto
two
lytle
Epistles
of
myn
owne
:
the
one
conteynyng
my
poore
and
symple
iudgement
concernyng
the
confession
of
synnes
,
howe
farre
the
holye
scripture
wyl
beare
therwyth
.
And
what
I
thynke
touchynge
eare
confession
nowe
reuyued
agayne
in
Englande
.
The
other
Epistle
is
an
answere
to
the
demaunde
of
a
godlye
lady
moste
instantly
desyryng
me
to
declare
vnto
her
the
true
meaning
of
an
hard
texte
of
the
vi●cha
of
S.
Paules
Epistle
to
the
Hebrues
,
&
also
what
is
the
synne
against
the
holy
ghost
,
and
howe
and
wherin
it
differreth
from
all
other
synnes
.
These
thynges
wrytten
after
my
rude
maner
and
nowe
put
forth
in
printe
I
besech
you
take
in
good
worth
,
and
of
your
Charitie
remembre
me
in
youre
dayly
prayers
We
whyche
preache
the
Gospel
in
cyties
,
townes
and
villages
,
of
christen
felowship
O
Charles
noble
Emperour
consecrated
&
holy
appointed
to
equitie
and
ryghteousnes
,
haue
longe
desyrously
loked-for
when
a
rekenyng
of
oure
fayth
,
whych
both
we
haue
&
professe
,
shuld
be
required
of
vs
.
And
whyle
we
stand
thus
in
a
redynes
,
it
is
sayd
,
rather
of
comon
brute
,
then
of
any
sure
and
certayne
message
or
tydynges
,
that
many
alredy
haue
prepared
and
furnished
the
order
,
summe
and
fourme
of
their
fayth
and
religion
,
which
they
maye
spedely
present
vnto
you
.
And
here
are
we
in
great
doute
and
perplexitie
,
for
on
the
one
part
the
loue
of
truthe
and
great
desyre
of
comon
quietnes
pricketh
vs
forwarde
to
do
the
same
our selues
,
that
we
se
other
do
:
And
on
the
other
syde
,
shortnesse
of
tyme
afrayeth
vs
,
Partlye
,
for
that
we
muste
do
al
thynges
to
hastely
,
&
passe
them
ouer
to
lyghtly
,
because
of
your
great
haste
,
(
for
so
the
rumour
goeth
that
you
wyl
make
haste
from
thense
.
)
And
partly
,
because
we
whiche
are
preachers
of
goddes
worde
in
cyties
,
townes
and
villages
are
placed
farther
abrode
,
than
we
can
in
so
shorte
a
tyme
assemble
and
take
aduisement
,
what
were
moste
mete
to
writ
vnto
your
hyghnesse
.
Wherfore
seyng
that
we
haue
alredy
sene
the
confession
of
the
fayth
of
other
,
yea
and
also
the
confutacion
of
their
aduersaries
(
which
neuerthelesse
semed
to
be
prepared
before
any
thinge
(
touching
that
)
was
demaunded
of
them
)
I
thought
it
was
not
vnmere
yf
I
also
priuatly
without
the
hynderaunce
of
my
contreyfolke
shulde
forthwith
declare
a
reason
and
rekenyng
of
my
fayth
.
For
although
other
matters
require
softe
and
easy
haste
,
yet
in
this
thyng
quicke
spede
is
to
be
made
,
lest
(
the
matter
slouthfully
passed
ouer
)
we
shulde
fall
in
daunger
other
of
suspicious
silence
,
or
els
of
presumptuouse
negligence
.
Lo
therfore
(
O
moste
myghty
Emperoure
)
here
I
offer
vnto
youre
maiestye
the
summe
of
my
fayth
on
this
condicion
,
that
I
maye
also
wytnesse
therby
my selfe
to
commit
and
suffer
the
iudgement
not
only
of
these
articles
,
but
also
of
al
other
whych
I
haue
hertofore
at
any
tyme
wrytten
,
or
by
the
goodnes
of
God
hereafter
shal
wryt
,
not
to
one
only
,
neither
yet
to
a
fewe
,
but
to
the
hole
Churche
of
Christ
so
farre
as
it
pronounceth
by
the
rule
and
inspiracion
of
Goddes
worde
and
spirite
.
¶
The
first
article
.
FYrst
of
al
I
bothe
beleue
and
knowe
,
I
beleue
that
the
Sonne
hath
taken
to
hym
flesshe
,
And
agayne
,
we
saye
:
the
same
man
is
sore
cutte
and
wounded
,
whan
onely
the
bodye
can
receaue
woundes
,
and
not
the
soule
.
Thus
no
man
sayeth
.
Of
man
there
is
made
two
persones
,
whan
to
either
partie
hys
owne
propertie
is
attributed
and
applyed
.
And
agayne
no
man
sayeth
:
that
the
natures
are
mixte
,
disordred
and
confounded
,
whan
of
the
hole
man
that
is
sayd
,
whych
for
the
vnitie
of
persone
pertayneth
to
the
hole
,
but
for
the
propertie
of
the
parties
belongeth
onely
vnto
one
.
Paule
sayeth
:
¶
The
seconde
Article
.
SEcondarely
,
I
knowe
and
beleue
,
These
lyuely
fountaynes
&
swete
vaynes
of
the
Gospel
I
thynke
are
the
only
and
alone
medicine
of
the
sycke
soule
,
¶
The
thyrde
Article
.
THyrdlye
,
I
knowe
ther
is
no
nother
Sacrifice
of
purgynge
synne
,
but
Christ
alone
,
Here
therfore
(
concernynge
the
attaynynge
of
Goddes
goodnes
&
mercy
)
are
refused
as
wel
the
iustificacion
and
satisfaccion
of
our
workes
,
as
the
merites
,
deseruynges
,
prayers
,
and
intercessions
of
all
saintes
,
whether
they
be
in
earth
,
or
in
heauen
.
For
here
is
but
that
one
alonly
mediator
betwixte
God
and
man
,
the
God
and
man
Iesus
Christ
.
And
Goddes
eleccion
abydeth
stedfast
&
sure
,
for
those
that
he
hath
chosen
before
the
makinge
of
the
worlde
,
he
hath
so
chosen
them
,
that
he
myght
chose
them
out
to
hymselfe
by
hys
sonne
.
For
as
he
is
gentel
and
mercyful
,
so
is
he
holy
&
ryghteous
.
Al
hys
workes
therfore
resemble
of
mercy
&
ryghteousnes
.
Wherfore
ryghtly
his
eleccion
smelleth
of
them
both
.
Of
hys
goodnes
it
was
to
haue
chosen
whome
he
wolde
,
but
it
was
of
ryghteousnes
to
purchase
and
ioyne
to
hym selfe
them
that
are
chosen
through
hys
sonne
made
a
sacrifice
to
recompence
Goddes
ryghteousnes
for
vs
.
¶
The
fourth
Article
.
FOurthly
,
I
knowe
that
that
great
graundfathers
father
,
our
fyrst
father
Adam
through
selfe
loue
,
by
the
subtyle
suggestion
,
wycked
temptacion
and
enuious
counsel
of
the
deuel
,
was
allured
to
thys
pointe
,
to
couet
to
be
made
lyke
vnto
God
.
And
when
he
had
committed
that
synne
,
he
tasted
of
the
forbydden
and
moste
daungerous
frute
,
For
asmuch
than
,
as
neither
he
,
nor
yet
any
that
is
borne
of
hym
can
take
awaye
thys
state
and
condicion
of
bondage
(
for
a
bondman
can
not
but
beget
another
bond
man
)
he
hath
by
the
deadly
tastyng
of
the
forbydden
frute
,
That
is
truly
called
synne
,
whych
is
committed
against
the
lawe
:
for
where
no
lawe
is
,
there
is
no
transgression
.
And
where
no
transgression
is
,
there
is
no
synne
,
as
synne
is
properlye
taken
,
that
is
,
so
far
as
synne
is
a
dede
,
a
faute
,
an
acte
or
offence
.
Therfore
I
acknowlege
that
our
fyrst
father
synned
a
sinne
,
that
is
sinne
in
dede
,
that
is
to
say
,
an
acte
a
faute
,
and
a
detestable
thynge
.
But
they
that
are
borne
of
hym
haue
not
synned
after
that
maner
.
For
whyche
of
vs
haue
bytten
wyth
our
teeth
and
eaten
the
forbydden
frute
in
Paradice
?
Wherfore
wil
we
nyl
we
,
we
are
compelled
to
graunt
that
original
synne
as
it
is
in
the
children
of
Adam
,
is
not
properly
synne
,
as
it
is
nowe
declared
,
for
properly
it
is
not
an
acte
or
dede
committed
against
the
lawe
.
But
it
may
properly
be
called
,
a
byrthsore
,
a
naturall
sycknesse
&
disease
,
and
also
it
may
be
called
a
sinful
state
and
condicion
.
A
disease
it
is
,
for
as
he
of
self
loue
fel
,
so
we
also
fal
It
is
also
a
synful
state
or
condicion
:
for
lyke
as
he
by
his
synne
was
made
bond
and
subiecte
to
death
,
so
we
also
are
borne
bond
,
the
children
of
wrath
,
and
subiecte
to
death
.
Al
be
it
I
passe
nothynge
yf
thys
disease
and
condicion
after
Paules
maner
be
called
syn
,
yea
it
is
suche
a
synne
,
that
who
so
euer
are
borne
in
it
are
the
enemies
&
aduersaries
of
God
:
for
hither
the
synful
state
of
our
byrth
draweth
vs
,
and
not
the
actual
committynge
of
offence
,
excepte
so
farre
as
oure
fyrst
parent
hath
committed
it
once
.
Therfore
the
very
cause
of
enmitie
&
death
is
the
synne
and
offente
committed
of
Adam
,
I
acknowledge
this
originall
synne
by
condicyon
&
infeccyon
to
spring
in
al
men
which
are
begotten
through
the
affectyon
of
man
and
woman
.
And
I
knowe
:
¶
The
.v.
Article
.
But
howe
so
euer
men
determine
of
the
infantes
of
the
heythen
,
thys
certaynly
we
affirme
,
because
of
the
power
of
saluacion
perfourmed
by
Christ
,
that
they
rashly
gyue
sentence
wythout
reasonable
cause
,
that
iudgeth
them
to
the
euerlastynge
curse
,
partlye
,
for
the
sayd
cause
of
restauracion
by
Christ
,
and
partly
,
for
the
free
eleccion
of
God
,
whych
foloweth
not
fayth
,
but
fayth
it
,
wherof
I
wyl
speake
more
in
the
article
folowyng
.
For
they
whyche
are
chosen
from
euerlasting
,
doutlesse
are
chosen
before
they
haue
fayth
.
Therfore
they
whych
for
lacke
of
age
haue
not
fayth
,
ought
not
vnaduisedly
to
be
condempned
of
vs
.
For
albeit
they
haue
it
not
yet
,
yet
goddes
eleccion
is
hyd
from
vs
,
of
whom
yf
they
be
electe
,
we
iudge
to
hastelye
of
thynges
to
vs
vnknowen
.
Neuerthelesse
touchynge
the
infantes
of
Christianes
we
diffine
otherwyse
,
that
is
to
saye
:
Therfore
no
lesse
pertayne
our
infantes
vnto
the
churche
of
Christ
,
than
in
tyme
past
the
infantes
of
the
Iewes
.
For
yf
it
were
otherwyse
,
¶
The
.vi.
Article
.
SYxtlye
,
Concernyng
the
church
,
thus
we
thynke
:
1.2
.
2.
Cor.
1.11
The
felicitie
of
fayth
is
to
knowe
that
he
is
the
inheritoure
of
eternal
lyfe
.
He
therfore
nowe
is
sure
that
he
is
the
chosen
of
God
.
For
he
(
after
the
worde
of
the
Apostle
)
hathe
the
earnest
of
the
spirite
,
wherwith
he
beyng
dispoused
and
sealed
,
knoweth
hym selfe
to
be
made
,
not
bond
,
but
verely
free
,
and
the
sonne
of
the
familie
.
For
that
spirite
can
not
disceyue
.
Whych
,
yf
he
beare
recorde
vnto
vs
&
certifyeth
our
consciences
,
that
God
is
oure
father
,
&
that
we
beynge
sure
and
wythout
feare
do
cal
hym
father
,
not
doutyng
but
that
we
shal
go
vnto
the
euerlastyng
inheritaunce
,
than
is
it
certayne
that
the
spirite
of
of
the
sonne
of
God
is
powred
into
oure
hertes
.
It
is
certayne
therfore
that
he
is
electe
whych
is
so
surely
by
faith
perswaded
.
For
they
that
beleue
are
ordeyned
to
eternall
lyfe
.
Iohn
and
Paule
whyle
they
were
yet
but
infantes
and
lytleones
were
they
not
electe
?
&
that
before
the
creacyon
of
the
world
?
but
thys
they
knewe
not
in
their
infancy
nother
by
fayth
nor
reuelacyon
.
Mathew
,
Zacheus
,
the
righth
and
thefe
,
&
Magdalen
were
they
not
also
electe
before
the
world
was
made
?
and
yet
they
knewe
not
that
,
tyl
they
were
lyghtned
by
the
spirite
,
and
drawen
of
the
father
vnto
Christ
Hereof
therfore
it
maye
be
gathered
,
Agayne
the
Churche
is
taken
vniuersally
for
al
that
are
rekened
vnder
the
name
of
Christ
,
that
is
,
Fynally
,
the
Churche
is
taken
for
euery
partyculer
assemble
,
company
and
congregacion
of
thys
vniuersal
&
sensible
church
,
as
:
The
church
of
Rome
,
the
Churche
of
Ausbrough
.
The
Church
of
Lyons
.
There
are
also
other
maner
of
takynges
of
the
Churche
,
whych
I
wyl
passe
ouer
wyth
sylence
at
thys
tyme
.
But
here
I
beleue
that
ther
is
one
Church
of
them
,
whyche
haue
the
same
holy
spirite
that
certifyeth
them
,
that
they
are
the
true
chyldren
of
the
housholde
of
God
,
and
these
are
the
fyrst
frutes
of
churches
.
That
church
I
beleue
verely
can
not
erre
,
namely
in
those
chefe
foundacions
of
the
fayth
,
wherin
the
chefe
pointe
of
true
religion
consysteth
.
I
beleue
also
that
the
vniuersal
&
sensible
congregacion
is
one
church
,
so
longe
as
it
holdeth
thys
true
confession
of
fayth
,
wherof
it
is
sayde
alredy
.
And
I
beleue
that
al
they
are
of
the
churche
,
whyche
gyue
theyr
names
to
it
accordynge
to
the
rule
and
promyse
of
Goddes
worde
.
I
beleue
also
that
the
infantes
Isaac
,
Iacob
,
Iudas
and
all
that
were
of
the
sede
of
Abraham
,
&
also
those
chyldren
whose
parentes
in
the
begynnyng
of
the
churche
at
the
preachinge
of
the
Apostles
came
to
take
parte
wyth
Christe
,
are
of
thys
Church
.
For
yf
Isaac
and
the
residue
had
not
bene
therof
,
they
had
not
receyued
the
badge
of
the
church
.
Seyng
therfor
they
were
of
the
churche
,
the
infantes
and
chyldren
of
the
primatiue
churche
were
also
therof
.
And
for
that
cause
I
beleue
&
knowe
that
they
were
marked
wyth
the
Sacrament
of
Baptyme
.
These
are
the
foundacions
of
baptysynge
infantes
and
commendynge
them
to
the
churche
,
agaynst
whych
al
the
craftye
inuencions
and
subtyll
deuices
of
the
Catabaptistes
can
do
no
thynge
.
For
not
only
they
that
beleue
are
to
be
baptysed
,
but
also
they
that
acknowlege
,
and
they
that
are
of
the
churche
by
the
promyses
of
Goddes
worde
.
For
otherwyse
vtterly
none
of
the
Apostles
shulde
haue
baptysed
any
man
or
woman
,
because
they
were
not
throughly
assured
of
the
fayth
of
them
that
confessed
and
gaue
theyr
names
.
¶
The
seuenth
Article
.
So
when
the
vehement
wynd
was
brought
,
So
whan
the
wynd
beyng
so
great
that
it
was
albe
to
take
away
mountaynes
,
passed
by
Elias
,
So
is
baptyme
before
the
congregacion
gyuen
to
hym
,
whych
before
he
receaue
it
other
hath
confessed
the
religion
of
Christ
,
or
els
hathe
the
worde
of
promise
,
wherby
it
is
knowen
,
wen
that
he
pertayneth
to
the
churth
For
thys
cause
it
is
,
that
when
we
baptyse
one
of
lawful
age
,
we
fyrst
aske
hym
whether
he
beleue
.
And
yf
he
answere
yea
:
than
in
conclusion
he
receaueth
baptyme
.
Therfore
fayth
is
confessed
to
be
present
,
before
he
receyue
baptyme
,
and
so
fayth
is
not
gyuen
in
the
recepte
of
baptyme
.
But
yf
an
infant
be
offred
to
baptyme
,
than
it
is
asked
:
whether
the
chyldes
parentes
offer
it
to
be
baptysed
.
And
whan
it
is
answered
by
the
wytnesses
that
they
wolde
haue
it
baptysed
,
than
by
&
by
the
infant
is
baptised
.
And
here
the
promyse
of
God
went
before
,
that
he
aswel
estemeth
our
infantes
to
be
of
the
church
,
as
were
the
chyldren
of
the
Hebrues
.
For
whan
they
whych
are
of
the
churche
offer
them
,
than
the
infante
is
baptysed
by
thys
lawe
,
that
for
asmuche
as
it
is
borne
of
christianes
,
it
is
by
Goddes
promyse
reputed
and
taken
amonge
the
membres
of
the
Churche
.
Therfore
by
baptyme
the
churche
openly
receaueth
him
,
which
before
is
receyued
by
grace
.
So
than
,
baptyme
bryngeth
not
grace
,
but
wytnesseth
to
the
churche
,
that
grace
is
alredy
gyuen
to
hym
,
to
whome
baptyme
is
ministred
.
I
beleue
therfore
O
Emperoure
,
that
a
Sacrament
is
a
sygne
of
an
holye
thynge
,
that
is
,
I
beleue
also
that
the
Catabaptistes
denyeng
baptyme
to
the
infantes
of
christen
men
,
do
moste
shamefully
erre
,
not
only
therin
,
but
also
in
many
other
thynges
,
wherof
nowe
is
no
tyme
to
speake
.
And
to
beware
and
exchue
whether
ye
wyll
the
foolyshnesse
or
malyce
of
them
,
throughe
the
helpe
of
God
not
wythout
peryl
I
both
taught
&
wrote
fyrste
agaynst
them
,
that
nowe
throughe
hys
goodnes
that
infeccion
among
vs
is
greatly
slackt
,
ceassed
,
relinquyshed
&
lefte
of
,
so
farre
is
it
of
that
I
other
haue
receyued
,
taught
,
or
defended
any
thynge
of
thys
sedicious
secte
.
¶
The
eyght
Article
.
EYght
,
I
beleue
that
in
the
holy
Supper
of
thankes
gyuing
the
very
body
of
Christ
is
present
wyth
the
eye
,
But
that
Christes
natural
body
by
substaunce
&
really
,
that
is
,
that
hys
natural
bodye
other
is
present
in
the
Supper
,
or
chued
in
oure
mouthes
&
wyth
our
teeth
,
as
the
Papistes
and
certayne
that
loke
backe
vnto
the
pottes
of
Egypte
shewe
and
wryte
,
that
truely
we
do
not
only
denye
,
but
constantly
affirme
to
be
an
errour
,
whiche
is
contrary
to
Goddes
worde
.
Whych
thynge
O
Emperour
,
by
goddes
helpe
I
shal
in
fewe
wordes
make
as
playne
and
euident
to
your
maiestie
,
as
is
the
sunne
.
Fyrst
by
bryngynge
notable
and
godly
authorities
of
holy
scripture
.
Then
wyth
argumentes
taken
out
of
them
as
it
were
wyth
great
peces
of
ordinance
encounteryng
in
battel
against
our
aduersaries
.
And
fynally
,
in
shewing
that
the
olde
doctours
&
diuines
were
of
oure
mynde
,
and
stande
fully
wyth
vs
.
Fyrst
Christ
him selfe
the
mouth
and
wysedome
of
God
sayeth
thus
:
You
shall
alwaye
haue
poore
folke
wyth
you
,
Wyth
vs
in
declaryng
thys
place
agreeth
S.
Aug
,
Neyther
is
there
cause
why
oure
aduersaries
shulde
alledge
:
that
Christes
manhed
is
,
whersoeuer
is
hys
Godhed
,
otherwyse
the
person
is
diuided
.
For
that
allegyng
shulde
take
awaye
the
very
manhed
of
Christ
.
For
nothing
but
God
can
be
euery
wher
.
And
the
manhed
to
be
in
one
place
,
but
the
Godhed
to
be
euery
where
doth
not
diuide
the
persone
,
no
more
then
the
sonne
takynge
to
hym
manhed
,
diuideth
the
vnitie
of
substance
.
But
marke
thys
well
.
It
shulde
seme
rather
to
diuide
the
vnitie
of
substance
(
but
yet
it
dothe
not
)
whyle
one
persone
taketh
to
hym
a
creature
,
which
the
other
two
persones
take
not
to
them
at
all
:
than
is
,
to
diuide
the
persone
,
the
manhed
to
be
in
one
place
,
but
the
Godhed
to
by
euery
where
.
For
we
maye
also
se
in
creatures
.
That
the
bodyes
are
tyed
to
one
place
only
,
but
the
power
and
vertue
of
them
strayeth
farre
abrode
.
As
appereth
by
two
examples
folowynge
.
Mannes
mynde
also
surmounteth
euen
the
very
starres
and
pearceth
the
very
helles
,
Agayne
Christ
sayeth
:
And
to
Thomas
he
said
:
put
thyne
hande
into
my
syde
.
Agayne
when
he
nowe
euen
goynge
awaye
shulde
commende
hys
disciples
vnto
hys
father
,
he
sayd
:
Here
after
I
wyl
not
be
in
the
world
.
Here
is
vsed
a
Verbe
substantiue
,
Loo
,
he
sayeth
not
:
he
vanyshed
awaye
:
or
made
hymselfe
inuisible
.
What
is
clearer
than
thys
?
he
is
taken
away
from
you
.
Than
he
was
not
wyth
them
nother
visiblie
nor
inuisiblie
concernyng
hys
manhed
.
Wherfore
,
whan
we
shal
se
hym
come
agayne
,
lyke
as
he
wente
awaye
,
than
shall
we
knowe
that
he
is
present
.
Or
els
touchynge
hys
manhed
,
he
sytteth
at
the
ryght
hande
of
the
father
,
tyll
he
shal
come
to
iudge
both
the
quicke
and
the
deade
.
But
because
ther
is
some
that
do
take
away
place
from
Christes
body
,
and
sayeth
that
it
is
in
no
place
:
Let
them
take
hede
howe
openly
they
go
agaynst
the
truth
and
shut
theyr
eyes
wylfully
.
For
they
are
not
ignorant
,
Howe
muche
so
euer
contrarye
places
constrayne
vs
,
(
as
whan
they
tell
vs
of
the
myraculous
power
of
God
)
yet
what
so
euer
we
put
forth
touchynge
the
power
of
God
,
That
wyth
our
mouthe
the
naturall
body
of
Christ
is
not
eaten
,
hym selfe
shewed
,
whan
he
sayde
vnto
the
Iewes
stryuynge
for
the
bodelye
eatynge
of
his
fleshe
:
The
fleshe
profiteth
nothing
.
That
that
is
borne
of
fleashe
,
Yf
than
the
natural
body
of
Christ
be
eaten
wyth
oure
mouthe
,
what
other
thynge
of
fleashe
naturally
eaten
can
be
made
but
fleashe
?
And
lest
it
shuld
be
thought
of
any
man
to
be
but
an
easy
argument
and
a
lyght
reason
let
hym
here
,
waye
and
consyder
the
other
parte
.
That
that
is
borne
of
spirite
,
is
spirite
.
Yf
than
the
fleashe
of
Christ
be
holsome
to
the
soule
,
it
muste
spiritually
and
not
carnally
be
eaten
.
Thys
also
pertayneth
vnto
the
matter
of
Sacramentes
,
that
the
spirite
is
begotten
by
the
spirite
,
and
not
by
any
bodelye
thynge
,
as
we
shewed
before
.
Paule
admonysheth
,
By
these
&
suche
lyke
places
are
we
compelled
to
acknowlege
,
that
these
wordes
:
thys
is
my
body
muste
be
taken
not
naturally
,
but
figuratiuely
:
lyke
as
these
are
:
Thys
is
the
Passeouer
.
For
the
Lambe
whych
was
yere
by
yere
eaten
in
that
great
solempnitie
of
holy
dayes
was
not
the
natural
Passeouer
or
passe
by
,
but
dyd
sygnifye
it
in
times
past
to
be
done
.
To
this
ende
also
agreeth
the
succession
or
exchaunge
,
because
the
Supper
commeth
in
the
stede
of
the
Lambe
,
whych
thinge
putteth
vs
in
remembraunce
,
the
Christ
vsed
lyke
wordes
.
For
the
succession
kepeth
the
imitacion
,
that
is
,
lyke
maner
of
speache
.
The
tyme
also
agreeth
:
for
in
the
same
supper
the
old
passeouer
is
layd
aparte
and
abolyshed
,
and
the
newe
thankesgeuynge
is
begonne
and
appointed
.
The
propertie
of
all
the
remembraunces
do
agree
,
which
chalengeth
to
them selues
the
name
of
it
,
wherof
they
make
mencion
and
remembraunce
.
So
the
people
of
Athens
called
a
certayne
holy
daye
that
they
had
:
The
easment
of
common
dette
,
not
for
that
the
dette
shulde
yerly
be
discharged
,
but
because
they
wyth
reuerence
perpetually
kept
that
that
Solon
had
ordeyned
in
tyme
past
,
and
reuerenced
that
theyr
feast
,
wyth
the
name
of
the
thynge
it selfe
:
So
these
thynges
,
that
is
,
the
bread
and
wyne
of
the
supper
,
are
called
the
body
&
bloud
of
Christ
,
whych
are
tokens
,
sygnes
and
remembraunces
of
hys
very
body
&
bloude
.
Nowe
folowe
the
argumentes
.
¶
Here
folowe
thre
argumentes
.
The
fyrst
.
As
the
bodye
can
not
be
fedde
wyth
a
spirituall
thynge
,
so
neyther
the
soule
wyth
a
bodely
thing
.
And
yf
the
natural
body
of
Christe
be
eaten
.
I
aske
?
whether
dothe
it
fede
the
bodye
or
the
soule
?
But
it
fedeth
not
the
body
,
than
of
force
it
fedeth
the
soule
.
Yf
it
fede
the
soule
,
than
the
soule
eateth
fleashe
,
and
that
were
not
true
(
which
is
moste
true
)
that
the
spirite
only
is
borne
of
the
spirite
.
Secondarely
I
aske
thys
:
what
doth
the
natural
body
of
Christ
eaten
make
perfecte
?
Yf
the
forgeuenesse
of
synnes
(
as
one
sorte
affirme
)
than
the
disciples
had
forgeuenes
of
theyr
sinnes
by
the
recept
of
the
supper
,
and
so
Christ
dyed
in
vayne
.
Agayne
,
yf
that
that
is
eaten
ministred
the
vertue
of
Christes
passion
and
death
(
as
the
same
sorte
shewe
)
then
the
vertue
of
his
passion
,
death
and
redempcion
was
destributed
before
it
was
begonne
.
And
yf
it
fede
the
body
vnto
the
resurreccion
(
as
one
certayne
man
very
vnlearnedly
affirmeth
)
than
muche
more
it
shulde
heale
the
body
&
discharge
it
of
sycknesse
.
Thyrdlye
,
yf
the
natural
bodye
of
Christe
in
the
supper
is
gyuen
to
the
disciples
to
eate
,
than
it
foloweth
of
necessitie
,
that
they
haue
eaten
it
as
it
was
.
But
than
it
was
passible
(
for
it
was
not
yet
glorifyed
)
therfore
they
haue
eaten
hys
passible
bodye
.
But
they
wyl
saye
:
They
dyd
eate
the
same
body
,
but
not
as
it
was
passible
,
but
the
same
after
the
maner
and
qualities
that
it
had
after
hys
resurreccion
.
And
we
saye
agayne
:
that
than
other
he
hadde
two
bodyes
,
one
that
was
not
yet
glorifyed
,
and
the
other
that
was
glorifyed
:
Or
els
that
one
&
the
same
bodye
was
al
at
ones
in
the
same
tyme
passible
and
impassible
.
And
so
by
thys
meanes
forasmuche
as
he
so
greatly
abhorred
death
,
Doutlesse
heretikes
wold
gather
that
he
suffred
not
the
paynes
of
death
,
but
that
he
vsed
thys
gyft
of
the
glorifyed
body
,
wherby
he
was
lackyng
paine
,
and
therfore
wyll
they
saye
:
that
he
dyd
not
truly
dye
,
but
by
dissimulacion
.
And
thus
by
these
blynd
busardes
the
trade
of
Marcions
heresie
might
be
newly
reuiued
.
Sex
hundreth
argumentes
O
Emperour
,
myght
be
brought
,
but
we
wyl
now
be
content
wyth
these
.
But
that
the
olde
wryters
are
of
our
opinion
(
whych
shal
be
the
laste
parte
of
thys
article
)
I
wyll
proue
by
two
wytnesses
,
whyche
are
of
the
chefe
.
By
Ambrose
whych
vpon
the
fyrst
epistle
to
the
Corinthes
,
Seyng
that
by
the
death
of
the
Lord
we
are
delyuered
,
beynge
myndfull
of
thys
thynge
,
in
eatynge
and
drynkynge
we
signifye
the
fleash
&
bloud
,
whych
are
offred
for
vs
.
&c.
Ambrose
speaketh
of
the
meate
and
drynke
of
the
supper
,
&
sheweth
,
that
we
signifie
these
very
thynges
,
whyche
were
offred
for
vs
.
By
Awsten
also
,
whych
in
the
thyrtie
treatie
vpon
Iohns
Gospel
affirmeth
:
The
same
Awsten
agaynst
Adimantus
.
Loo
,
Let
them
go
nowe
that
wyll
,
and
condempne
vs
of
heresye
,
so
that
they
knowe
therby
also
them selues
agaynst
the
Decrees
of
Bysshoppes
to
condempne
the
chefe
pyllare
and
staye
of
diuines
.
Of
these
thinges
it
is
made
most
manifest
,
At
thys
tyme
we
wyl
holde
vs
content
wyth
these
,
albeit
one
myght
make
hole
bokes
to
declare
&
proue
that
the
olde
wryters
are
of
oure
opinion
in
thys
matter
.
Neyther
let
the
lytle
boke
of
Eccius
latly
put
forth
touching
the
opinion
of
the
olde
wrytters
discorage
any
man
,
for
shortly
,
by
the
grace
of
God
,
we
shall
se
the
confutacion
of
it
,
by
the
great
learned
man
our
brother
Ecolampadius
,
whose
laboure
hath
bene
from
the
begynnyng
of
thys
controuersye
to
enserche
and
gather
out
the
myndes
of
the
olde
wryters
touchynge
the
same
.
But
in
thys
matter
these
thynges
that
maye
be
requyred
for
the
more
fuller
declaracion
herof
,
or
confutacion
of
our
aduersaries
,
we
whyche
are
of
thys
opinion
haue
(
as
I
thynke
)
abundantly
perfourmed
by
many
bokes
written
vnto
dyuers
men
.
¶
The
.ix.
Article
.
Nynth
.
I
beleue
that
the
Ceremonies
,
But
I
thynke
that
ymages
,
which
are
set
vp
to
be
worshipped
are
not
to
be
accompted
amonge
ceremonies
,
but
are
of
the
nombre
of
those
thynges
whyche
are
vtterly
contrarye
to
Goddes
word
.
But
those
that
are
not
set
vp
to
be
worshipped
,
or
wher
ther
is
no
daunger
of
worshippyng
them
here
after
,
it
is
so
farre
of
that
I
wyll
condemne
them
,
that
I
acknowlege
both
the
paynters
and
caruers
crafte
to
be
the
gyftes
of
God
.
¶
The
.x.
Article
.
Tenth
.
I
beleue
that
the
office
of
prophecie
and
of
preachynge
Goddes
worde
is
an
holy
thyng
,
and
that
amonge
al
offices
it
is
moste
necessarie
.
For
to
speake
directly
after
the
rule
of
scripture
,
we
se
amonge
al
people
that
the
outwarde
preachynge
of
the
Apostles
,
Euangelistes
,
Byshoppes
&
Pastours
went
before
fayth
,
whyche
fayth
neuerthelesse
we
attribute
vnto
the
spirite
only
.
For
(
alasse
)
we
se
very
many
which
heare
the
outward
preaching
of
the
Gospel
,
but
they
beleue
not
,
which
happeneth
for
lack
of
the
spirite
.
Whither
so
euer
therfore
Prophetes
or
Preachers
of
Goddes
word
are
sent
,
it
is
a
singler
token
of
Goddes
fauore
,
that
he
wyl
vnto
hys
electe
open
the
knowledge
of
hym
selfe
.
And
contrary
wyse
,
to
whom
true
preachers
are
denyed
,
it
is
a
token
that
Goddes
wrath
hangeth
ouer
them
.
As
we
maye
gather
of
the
Prophetes
and
of
the
example
of
S.
Paule
,
whyche
somtyme
was
forbydden
to
go
to
certein
,
and
sometyme
called
vnto
other
.
And
truth
it
is
,
that
both
the
lawes
them selues
&
the
Magistrates
can
by
nothynge
more
presently
be
furthered
toward
the
defence
of
publike
iustice
,
than
by
the
sincere
preachynge
of
Goddes
worde
.
For
in
vayne
is
ryght
and
equitie
commaunded
,
excepte
it
be
to
them
,
that
both
regarde
it
and
loue
it
.
And
thervnto
the
preachers
as
ministers
prepare
the
mindes
,
but
the
spirite
is
the
worker
,
as
author
both
of
the
preacher
and
of
the
hearer
.
We
also
acknowlege
that
kynde
of
ministers
,
namely
,
whyche
teacheth
,
conforteth
,
affrayeth
,
careth
for
,
and
faythfully
loketh
to
the
sauegarde
of
the
people
of
Christ
.
And
also
that
,
that
baptiseth
,
that
in
the
holy
supper
ministreth
the
body
&
bloude
of
the
Lorde
(
for
so
we
also
figuratiuelye
cal
the
holy
bread
and
wyne
of
the
supper
.
)
And
further
we
acknowlege
that
sorte
of
ministers
,
that
visiteth
the
sycke
:
that
ministreth
to
the
poore
wyth
the
almes
and
in
the
name
of
the
congregacion
:
And
finally
the
,
that
in
scholes
teacheth
,
openly
readeth
and
interpreteth
,
that
other
themselues
or
other
may
be
instructed
that
hereafter
they
maye
haue
rule
of
congregacions
.
But
that
monstrouse
mitred
and
crosyard
kynd
of
Papisticall
byshoppes
we
beleue
to
be
lordly
loyterers
,
bastardes
and
vnlawful
chyldren
.
And
that
it
is
a
nombre
borne
to
consume
vytayles
,
an
vnprofytable
burthen
of
the
earthe
,
and
fynally
to
be
vtterlye
that
thyng
in
the
body
of
the
church
,
that
byles
,
botches
,
wennes
and
impostumes
are
in
mannes
body
.
¶
The
.xi.
Article
.
ELeuenth
.
I
knowe
that
the
Magistrate
ryghtly
chosen
&
admitted
is
Goddes
lieutenaunt
aswel
as
the
preacher
.
For
as
the
preacher
is
the
minister
of
the
heauenly
wysedome
and
goodnes
,
as
he
that
faythfullye
teacheth
and
rebuketh
sinne
and
errour
:
so
the
Magistrate
is
the
minister
of
goodnes
and
ryghteousnes
.
Of
goodnes
,
that
wyth
faythfulnes
and
temperancie
lyke
vnto
God
he
may
both
heare
and
se
vnto
the
causes
,
matters
and
busynesses
of
his
people
.
Of
righteousnes
,
that
he
may
represse
,
holde
downe
,
breake
and
punyshe
the
boldnes
of
the
wycked
:
and
support
maintayne
and
defende
the
innocentes
.
Yf
a
Prince
haue
these
gyftes
,
I
beleue
that
hys
subiectes
nede
not
be
afrayed
of
his
conscience
.
Yf
he
lacke
them
,
and
yet
for
al
that
wyll
shewe
hymselfe
terrible
and
to
be
feared
,
I
beleue
that
his
conscience
by
no
meanes
can
be
discharged
therfor
,
because
he
is
ryghtly
chosen
and
admytted
.
But
yet
also
I
beleue
that
a
christen
man
ought
to
obey
suche
a
tyraunt
,
vnto
suche
an
occasion
as
Paule
speaketh
of
:
Yf
thou
mayst
be
fre
,
rather
vse
it
.
Whyche
occasion
neuerthelesse
I
beleue
to
be
shewed
of
God
onely
,
¶
The
.xii.
Artitle
.
Twelfte
.
I
beleue
that
that
forged
fable
of
the
fyre
of
Purgatorie
is
as
blasphemouse
a
thynge
agaynst
the
free
redempcion
purchased
by
Christes
bloude
,
as
it
hath
ben
gaynful
to
the
authors
,
inuentours
and
mayntayners
therof
.
For
yf
it
be
necessary
wyth
paynes
and
tormentes
to
washe
away
the
deseruinges
of
our
synnes
,
than
shal
Christe
be
deade
in
vayne
,
and
than
is
grace
of
none
effecte
.
Than
whych
thyng
,
what
can
be
thought
more
wicked
in
the
christen
commone
welthe
,
state
and
condicion
?
Or
what
maner
of
Christ
haue
they
,
whiche
wyl
themselues
to
be
called
christianes
,
and
yet
are
afrayed
of
this
fyre
,
naye
,
no
fyre
nowe
,
but
a
smoke
?
And
I
promyse
and
professe
(
God
so
wyllyng
)
to
do
the
same
so
longe
as
I
lyue
.
Excepte
any
man
by
the
decrees
of
the
very
holye
scriptures
ryghtlye
vnderstanded
can
as
plainly
and
openly
(
as
we
haue
done
these
)
declare
,
proue
and
confirme
the
contrarie
.
Vnto
vs
doutlesse
it
is
no
lesse
pleasaunt
&
acceptable
than
ryght
and
lawful
to
submitte
our
wrytynges
and
assercions
to
the
holy
scriptures
,
and
to
the
Churche
by
the
spirite
iudginge
the
same
.
We
myght
haue
declared
all
these
articles
more
plenteouslye
and
at
length
,
but
seynge
the
tyme
wolde
not
suffer
vs
,
we
ar
content
with
these
.
Whiche
we
thynke
to
be
suche
,
as
men
maye
easely
pynche
at
(
for
so
is
the
facion
now
a
dayes
)
but
no
man
can
be
able
worthelye
to
confute
and
auoyde
them
.
Neuertheles
yf
any
wyl
assaye
he
shall
(
by
Goddes
grace
)
not
escape
vnanswered
.
For
than
perchaunce
we
shall
brynge
forth
the
resydue
of
oure
artillarie
and
ordenaunce
,
wherof
we
haue
good
store
and
plentye
behynde
but
these
are
sufficient
for
this
tyme
.
Wherfore
moste
prudent
Emperour
,
and
ye
other
princes
,
lordes
of
great
power
,
and
nobles
of
hyghe
estate
,
and
fynally
ye
learned
Embassadoures
and
heades
of
common
wealthes
,
I
praye
and
beseche
you
all
,
for
Christe
Iesus
sake
the
Lorde
and
our
brother
:
for
his
mercy
and
righteousnes
sake
:
for
his
iudgement
sake
:
(
before
whyche
,
wil
ye
nyl
ye
you
muste
al
come
and
gyue
a
rekening
of
your
procedynges
)
wherin
he
shall
rendre
vnto
euery
one
accordyng
to
theyr
desertes
:
from
whome
no
counsel
is
hyd
:
whyche
by
the
Prophete
threatneth
woo
to
them
that
saye
,
Agayne
,
remembre
that
ye
your
selues
are
men
also
,
whyche
both
maye
disceaue
and
be
disceaued
.
For
ful
truly
sayd
Ieremye
the
Prophete
:
Loo
,
they
haue
refused
the
Lordes
worde
,
what
wysedome
than
can
remayne
in
them selfus
?
Wherfore
,
forasmuche
as
youre selues
are
the
prelates
and
ryngleaders
of
ryghteousnesse
,
no
men
oughte
so
muche
as
you
to
haue
the
sure
and
certayne
knowledge
of
the
wyl
of
God
.
which
,
from
whence
can
it
be
fetched
and
requyred
,
than
out
of
hys
holy
scriptures
?
Abhorre
not
therfore
theyr
myndes
which
lean
holly
to
goddes
word
.
For
commonly
we
se
it
happen
,
that
the
more
the
aduersaries
stryue
agaynst
it
,
so
muche
the
more
a
great
deale
it
florysheth
and
commeth
to
lyght
,
and
errour
and
falshed
is
cast
oute
of
the
dores
.
But
yf
amonge
you
ther
be
any
(
as
I
knowe
ther
is
)
that
wyl
stoutlye
deminishe
and
diffame
oure
learnynge
vnto
you
,
and
wyll
saye
:
that
we
are
ygnoraunt
and
lacke
knowlege
,
yea
and
that
we
are
maliciouse
also
,
yet
thinke
this
with
your selues
:
Fyrst
,
whether
we
whych
folow
this
maner
of
preachynge
the
gospel
,
and
the
ryght
vse
of
ministracion
of
the
sacrament
of
thankes
gyuyng
,
haue
at
any
tyme
so
ordered
our
lyues
,
that
any
good
man
hathe
douted
,
whether
we
ought
to
be
reputed
and
taken
as
good
,
honest
and
faythfull
men
?
And
agayne
,
whether
euen
from
our
cradels
we
haue
ben
so
estraunged
from
wytte
and
erudicion
,
that
all
hope
of
learnynge
shulde
vtterlye
be
caste
awaye
from
vs
?
vndoutedly
we
glorie
of
nother
of
these
,
seynge
that
Paule
hymselfe
sayeth
:
that
what
so
euer
he
was
,
it
was
al
of
the
gyft
of
God
.
Neuerthelesse
,
yf
our
lyfe
haue
happened
sometyme
(
by
the
benefyte
of
God
)
to
be
somewhat
prosperous
and
pleasaunt
,
yet
wholly
was
it
neuer
giuen
to
riote
,
excesse
and
fylthynes
at
any
tyme
,
neither
yet
(
God
be
praised
therfore
)
hath
degenerated
into
cruelnes
,
pryde
,
and
obstinacie
,
so
that
the
wytnes
of
our
lyfe
(
through
Goddes
benefite
)
hath
many
tymes
stayed
the
deuises
of
our
aduersaries
,
and
made
them
so
astonyed
,
that
they
haue
retyred
backe
againe
.
And
as
for
our
learnynge
,
albeit
it
is
greater
then
oure
aduersaries
other
can
beare
,
withstand
,
or
without
conscience
despise
,
yet
is
it
farre
lesse
than
they
that
tenderly
loue
vs
,
iudge
it
to
be
.
But
yet
to
comme
to
oure
purpose
,
we
haue
so
not
a
fewe
yeres
bene
sowldiars
&
studentes
both
in
holy
scripture
and
in
mannes
learnynge
,
that
there
is
no
cause
why
that
we
shuld
nowe
teache
any
thynge
rasshly
.
We
maye
lawfully
prayse
the
grace
and
free
gyftes
of
God
so
lyberaly
distributed
to
our
congregations
.
For
owt
of
al
dowte
so
haue
oure
congregacions
(
whyche
here
the
Lord
God
by
our
ministerie
)
receaued
the
word
of
truth
,
Ther
is
enough
and
to
muche
crueltie
executed
already
,
except
without
a
cause
and
contrary
to
ryght
to
commaunde
,
to
condempne
,
to
torment
,
yea
to
spoyle
,
bannyshe
,
and
kyl
be
not
tyrannouse
or
cruell
.
Therfore
,
seyng
it
goeth
not
wel
forward
wyth
youre
thys
waye
,
you
must
surely
go
an
other
waye
to
worke
.
Yf
this
counsel
be
of
God
,
At
Zuryk
the
3.
daye
of
Iuly
,
in
the
yere
of
our
Lord
.
1530.
Vnto
your
noble
Maiestie
and
vnto
al
faythful
men
,
your
most
obedient
subiecte
Huldryk
Zwinglius
by
the
grace
,
callyng
and
sendyng
of
God
,
flockfeeder
of
the
congregacion
of
Zuryk
.
The
copy
of
an
Epistle
wrytten
from
Copyn
hauen
in
Denmarke
vnto
an
Englyshe
Marchaunt
dwellyng
at
Wynchestre
in
England
.
THe
grace
and
peace
of
God
be
gyuen
vnto
you
through
Iesus
Christ
.
&c.
Where
as
in
your
laste
letters
to
me
moste
trustye
and
assured
frende
you
instantlye
desyred
me
to
wryte
vnto
you
,
what
I
haue
redde
&
marked
in
holy
scripture
touchynge
the
confession
of
synnes
.
Truly
syr
this
your
reasonable
request
I
wolde
,
yf
I
were
able
ryght
gladly
satisfye
.
But
as
you
knowe
I
am
yet
but
a
yong
lynge
,
and
as
one
shulde
say
but
a
nouyce
in
the
studye
of
diuinitie
,
&
farre
vnable
to
penne
thys
matter
accordynge
to
the
worthynesse
therof
.
Neuerthelesse
whan
I
consyder
wyth
my selfe
,
howe
muche
I
am
bounden
to
you
,
partly
for
your
louynge
kyndnesse
dayly
shewed
to
my
poore
kynsfolke
and
frendes
in
Winchester
,
and
partly
for
your
lyberal
gyftes
&
charitable
exhibicion
that
I
receiued
from
you
whan
I
was
student
at
Oxforde
,
I
can
not
but
thynke
it
to
be
my
bounden
dutie
somwhat
to
gratifye
you
agayne
.
And
albeit
that
ignoraunce
,
rudenesse
of
style
&
lacke
of
learnyng
plucketh
me
backe
from
the
handlyng
of
thys
matter
,
yet
the
consyderacion
of
your
great
discrecion
and
gentylnes
prycketh
me
forwarde
to
attempte
what
I
can
do
therin
.
Certesse
I
nothing
doure
,
but
that
you
wyl
gently
accepte
my
symple
rudenesse
,
goodwyll
and
endeuoure
in
this
behalf
,
no
lesse
then
yf
the
matter
were
gloriouslye
garnyshed
with
eloquence
&
set
forth
wyth
the
moste
probable
persuasions
of
the
freshest
Philosopher
or
rethoricion
in
Oxforde
.
I
truste
you
wyl
credite
and
embrace
the
truth
though
it
be
neuer
so
bacely
and
homly
wrytten
or
declared
vnto
you
.
For
the
truthe
shal
abyde
and
floryshe
,
whan
al
prophane
paynted
persuasions
and
fond
Pharisaical
phantasies
shal
vanysh
awaye
and
be
scattered
abrode
as
drye
duste
before
a
whyrle
wynde
.
Wherfor
to
kepe
you
no
longer
from
thys
matter
,
I
shal
be
Goddes
grace
,
so
shortly
as
I
can
declare
vnto
you
,
what
I
haue
learned
&
marked
in
holy
scripture
concernyng
thys
article
of
confession
of
synnes
.
And
that
is
thys
that
foloweth
.
¶
Of
Confession
of
synnes
.
THe
holy
Scripture
doth
dyuersly
in
sundrye
places
set
forth
and
treate
of
the
confession
of
synnes
.
In
the
foure
and
twentie
daye
of
thys
monech
came
the
chyldren
of
Israel
Lo
,
here
is
a
solempne
open
confession
.
Wolde
God
the
thys
example
of
publyke
confession
of
synnes
were
well
practised
through
out
all
christendome
,
namely
at
thys
daye
,
seynge
that
the
plages
of
God
do
dayly
increase
more
and
more
vpon
vs
,
our
synful
lyues
&
abhominacions
iustlye
deseruynge
the
same
and
muche
more
.
¶
Thre
mo
sortes
of
confession
of
synnes
.
Ther
are
also
thre
mo
sortes
of
confession
of
synnes
declared
in
the
holy
scriptures
.
The
fyrst
is
secrete
confession
of
synne
only
vnto
God
.
The
seconde
is
an
open
confession
before
men
.
The
thyrde
is
a
priuate
&
secrete
confession
made
vnto
man
.
As
touchynge
the
fyrst
,
Haue
mercy
vpon
me
(
O
God
)
after
thy
great
goodnes
.
The
Publicane
also
sayeth
:
be
merciful
(
O
God
)
to
me
a
synner
.
This
confession
and
knowleging
of
our
synnes
vnto
God
yf
with
a
contrite
and
sorowful
herte
it
be
done
in
fayth
,
God
(
which
knoweth
the
secretes
of
euery
mans
mynde
)
wil
accept
&
allowe
though
the
repentaunt
synner
vttereth
not
one
worde
with
his
mouth
Exemple
of
the
synful
woman
,
All
whyche
thynges
were
euident
witnesses
of
her
true
and
vnfayned
repentaunce
of
her
synnes
and
frutes
of
her
sure
faythe
that
she
had
in
Christes
goodnes
.
For
whose
comforte
Christe
sayde
:
thy
synnes
are
forgeuen
thee
.
thy
fayth
hath
saued
thee
:
go
thy
way
in
peace
.
This
earneste
confession
of
synnes
vnto
god
shuld
euery
christian
dayly
practyse
&
exercyse
vnfaynedly
.
Of
thys
aforesayd
confessyon
to
God
spryngeth
out
the
confessyon
of
our
own
synfulnesse
before
men
.
Thys
example
of
S.
Paule
very
fewe
of
the
Papistes
in
Englande
haue
followed
,
The
thyrde
maner
of
confession
Fyrst
for
knowlege
:
As
whan
a
simple
man
or
woman
that
hath
herd
lytle
or
no
preachynge
of
Goddes
word
,
Yf
the
same
trade
were
lykewyse
had
in
vse
amonge
vs
that
are
now
lyuynge
,
so
that
whan
so
euer
we
were
encombred
wyth
any
greuouse
temptacion
,
or
entangled
or
ouerthrowen
in
the
same
,
yf
we
euen
than
assone
as
we
could
possible
wolde
consult
with
our
soules
phisicion
,
to
knowe
which
waye
we
myght
best
auoyde
the
temptacion
hereafter
,
were
it
not
a
godly
fasshion
&
worthy
prayse
&
commendacion
?
Exemple
:
Thys
thynge
earnestly
herd
,
dyligently
weyed
,
and
deply
from
the
the
very
herte
consydered
:
If
thys
synner
were
one
of
Goddes
flocke
,
Then
his
discrete
gostlye
father
wolde
exhorte
hym
,
in
any
wyse
with
all
his
due
diligence
dayly
and
continually
to
practise
these
wholsome
preseruatiues
and
moste
presente
remedies
agaynst
whordome
.
that
is
to
say
.
Fyrst
,
to
exchue
ydelnesse
and
alwayes
to
be
occupied
in
some
honeste
laboure
and
busynesse
.
Than
,
to
auayde
all
occasions
of
euel
,
al
suspecte
houses
and
wanton
company
.
Agayne
,
to
beware
of
fylthy
communicacion
,
wanton
songes
and
histories
of
bawdrie
,
and
nother
speake
nor
heare
suche
fylthynes
.
Further
,
to
vse
sobrietie
and
temperaunce
in
the
vse
of
meate
,
drynke
,
slepe
and
apparel
.
Moreouer
,
to
be
dayly
conuersaunt
with
such
persones
,
as
ar
both
chast
,
honest
,
vertuouse
and
godly
.
Besyde
that
,
to
remember
daylye
what
paynful
passion
&
death
Christe
suffred
for
our
synnes
and
fylthy
affeccions
.
To
consyder
also
the
certaintie
&
suddennesse
of
death
,
&
what
a
strayte
accompte
&
rekenyng
must
be
gyuen
of
euery
voyde
worde
muche
more
of
fylthye
actes
and
vnclennes
.
But
specially
to
vse
dayly
,
faythful
&
feruent
sute
,
prayer
and
supplicacion
vnto
God
for
the
gracious
gyft
of
chastitie
and
clennesse
of
herte
.
And
fynally
,
yf
these
be
practised
and
wyll
not
serue
nor
suffice
for
the
auoydyng
of
whordome
,
than
in
any
wise
to
take
a
wyfe
,
for
whan
al
other
remedies
fayle
,
that
,
wyth
the
practisynge
of
the
other
wil
serue
.
For
that
is
the
moste
present
medicine
and
naturall
remedie
that
God
hath
properly
ordeyned
to
cure
the
disease
of
fylthye
concupiscence
,
whordome
and
adultery
,
after
the
doctrine
of
S.
Paule
,
whych
sayeth
:
To
auoyde
whordome
let
euery
man
take
hys
owne
wyfe
,
Thyrdlye
,
thys
priuate
confession
is
chefly
nedeful
to
them
that
are
tormented
in
their
consciences
,
But
here
one
wyl
saye
:
Truth
it
is
,
that
thou
mayst
frelye
chose
any
discrete
christen
man
that
is
wel
learned
in
holy
scripture
,
Ther
is
also
an
other
kynde
of
priuate
confession
,
Loo
,
here
maye
we
se
that
Christe
so
muche
regardeth
the
attonement
of
them
that
are
at
variance
,
and
the
mutual
redresse
of
charitie
,
vnitie
,
peace
,
and
concorde
betwene
them
,
that
he
wyl
haue
that
done
before
we
shall
be
allowed
of
hym
to
do
any
acceptable
seruice
or
outwarde
worship
vnto
hym
.
And
truly
I
am
muche
afrayed
that
the
transgressynge
of
this
commaundement
of
Christe
,
wyl
condempne
all
moste
all
the
hole
worlde
,
becaufe
ther
is
so
muche
breache
of
charitie
,
and
so
lytle
regarde
of
mutuall
reconciliacion
and
attonement
.
Howe
be
it
they
that
are
of
God
,
regenerated
by
hys
holy
spirite
,
wyl
be
very
circumspect
and
take
good
hede
that
they
gyue
no
iuste
occasion
of
angre
vnto
their
neyghbour
.
But
yf
they
chaunse
at
any
tyme
(
as
al
men
are
frayle
)
by
theyr
occasion
to
offend
and
greue
theyr
euen
christian
,
yet
they
wyl
seke
al
meanes
to
theyr
possible
power
,
and
wyth
al
the
spede
that
they
can
,
to
be
reconcyled
againe
vnto
them
.
For
who
knowynge
that
he
can
by
no
meanes
obtayne
goddes
fauour
,
onlesse
he
be
at
one
wyth
his
neyghboure
,
wyl
not
in
thys
poynte
laye
al
worldly
shame
apart
,
and
(
submittynge
hys
obedience
vnto
the
commaundemente
of
Christe
)
go
to
hys
neyghbour
,
knowlege
hys
faute
vnto
hym
,
and
humbly
desyre
the
forgeuenesse
of
his
trespace
?
Truly
he
that
vnfaynedly
feareth
God
,
and
intendeth
earnestly
to
auoyde
hys
displeasure
,
wyl
not
stycke
to
do
thys
godlye
worke
,
but
wyll
be
glad
to
do
it
and
muche
more
.
Besyde
al
these
former
sortes
of
confession
,
ther
was
also
vsed
in
the
primatiue
churche
an
open
confession
,
Thus
haue
I
declared
vnto
you
after
my
sclender
gyfte
of
knowlege
what
I
haue
redde
&
marked
in
holy
scripture
touchynge
the
confession
of
synnes
.
But
wher
as
in
the
latter
end
of
your
letters
you
instantly
desyred
me
to
wryte
vnto
you
,
what
I
thynke
of
the
eare
confession
that
is
now
straitly
commaunded
wyth
you
in
Englande
.
Truly
to
vtter
my
conscience
playnly
vnto
you
in
fewe
wordes
,
I
thynke
it
bryngeth
many
a
simple
soule
to
the
hasarde
of
damnacion
.
Fyrst
,
it
is
commaunded
of
necessitie
.
Through
which
abhominable
commaundement
,
the
simple
common
people
(
for
lacke
of
good
instruccion
)
thinke
,
(
for
so
are
they
disceaued
by
false
teachynge
)
that
without
eare
confession
they
can
not
be
saued
.
So
this
opinion
of
necessitie
of
the
one
partie
,
&
the
compulsarie
lawes
made
of
stinckynge
papistes
for
the
maintenaunce
of
the
same
on
the
other
partie
,
(
I
know
this
certeinly
)
bryngeth
very
many
to
perplexed
&
doutful
straites
of
conscience
.
Whych
(
yf
they
be
not
in
tyme
remoued
by
the
swet
promyses
of
grace
in
Christe
)
wyl
doutlesse
dryue
them
to
desperacion
.
Secondarely
,
It
is
no
smale
bondage
of
christen
mens
consciences
to
compel
them
to
nombre
all
their
synnes
particularly
,
wyth
all
due
circumstances
of
tyme
,
persone
&
place
,
and
howe
many
tymes
euery
synne
was
committed
.
Whych
opinion
persuaded
to
the
vnlerned
people
,
is
not
vnlyke
to
bring
many
of
their
soules
into
the
deuels
daunger
.
For
they
thinke
themselues
bounden
in
conscience
(
for
so
are
they
corruptly
taught
)
to
confesse
euery
syn
ꝑticularly
by
it selfe
,
&
to
open
&
declare
to
their
gostly
father
euery
circumstance
of
the
same
.
And
yet
sometime
for
fear
,
&
somtyme
for
shame
they
confesse
not
al
,
but
counceleth
&
hydeth
some
offence
.
Which
not
confessed
,
oppresseth
their
weake
&
feble
consciences
sometyme
.iii.
or
.iiii.
yeares
or
mo
,
&
so
al
that
space
they
thinke
themselues
because
of
the
concealment
to
be
in
the
state
of
damnacion
and
quyte
out
of
gods
fauour
.
And
many
times
(
yf
the
thynge
were
thorowly
knowen
)
it
is
scantly
so
weyghty
a
matter
as
the
eatyng
of
an
egge
vppon
a
frydaye
,
so
depelye
are
the
Popyshe
tradicions
prynted
in
their
in
their
tender
consciences
,
estemyng
the
breach
of
them
to
be
a
greater
offence
,
then
Idolatrie
,
blasphemy
,
periurie
,
theft
,
slaunder
or
any
transgression
of
Goddes
holy
commaundementes
.
Whych
thynge
ought
to
make
al
the
Babilonicall
byshoppes
ashamed
(
but
that
they
are
past
al
shame
already
)
because
they
suffer
Goddes
people
to
be
so
drowned
in
ignoraunce
,
that
they
can
not
discerne
the
commaundementes
of
God
,
from
the
dirtie
dregges
of
Papistical
tradicions
.
And
albeit
the
holy
scripture
alloweth
these
sortes
of
confession
that
I
haue
spoken
of
before
in
this
Epistle
,
yet
for
al
that
the
proudest
papist
of
them
al
can
not
finde
in
holy
scripture
these
wordes
or
sentences
:
To
hys
owne
curate
what
so
euer
he
is
:
Al
synnes
particularly
:
all
circumstaunces
:
and
suche
lyke
trash
.
For
al
these
are
nothyng
els
,
but
pedlarie
patches
of
Papistrie
.
Whych
I
praye
God
maye
be
purged
agayne
&
bannyshed
out
of
Englande
,
and
that
shortlye
.
Finally
,
besyde
the
forsayd
abuses
of
eare
confession
the
common
sorte
of
people
are
therwyth
two
maner
of
wayes
disceyued
.
Fyrst
,
because
they
thynke
,
that
their
confession
is
the
cause
of
forgyuenesse
of
their
synnes
,
by
reason
wherof
they
blotte
out
the
blessed
benefite
of
the
passion
&
death
of
Christe
,
whyche
is
the
onely
obteyner
of
grace
and
mercy
for
the
sinnes
of
all
mankynde
.
Secondarely
,
because
they
are
fully
perswaded
,
that
the
penaunce
,
that
is
,
the
fastyng
,
prayer
or
almes
enioyned
them
of
their
goostly
father
is
the
due
satisfaccion
and
ful
recompensacion
to
God
,
equiualent
for
their
synnes
past
,
whych
they
haue
confessed
to
the
prest
:
And
so
for
lacke
of
knowlege
&
instruccion
they
are
therin
vtterly
disceiued
.
For
sure
it
is
,
that
to
god
no
man
is
able
to
satisfye
for
sinne
:
for
that
satisfaccion
hath
onely
our
sauiour
Christ
wrought
in
hys
painful
passion
and
death
.
I
coulde
here
speake
of
many
mo
abuses
of
eare
confession
,
but
I
wyll
at
thys
tyme
passe
them
ouer
wyth
sylence
.
Thus
muche
haue
I
wrytten
vnto
you
of
confession
of
synnes
,
to
declare
vnto
you
my
conscience
and
simple
iudgement
therin
,
accordynge
to
youre
requeste
in
youre
laste
letters
wrytten
to
me
by
Nicolas
Nerin
from
Rone
in
Fraunte
the
.8
,
daye
of
Ianuarie
in
the
yeare
of
our
Lorde
.
1555.
And
yf
you
accept
this
my
rude
wryting
&
colleccion
in
this
matter
.
I
shal
by
the
grace
of
God
do
myne
endeuoure
lykewyse
in
other
matters
of
holy
scripture
to
shewe
you
hereafter
my
smal
and
sclender
knowlege
and
iudgement
.
Thus
the
lyuynge
God
increase
in
you
daylye
more
and
mor
fayth
,
charitie
,
mekenesse
,
godlynesse
and
pacience
.
&c.
From
Copyn
hauen
in
Denmark
the
.3
.
of
Februarye
.
By
the
rudehande
of
Your
poore
louyng
frende
Thomas
Cottesforde
.
If
you
wryte
agayn
to
me
wryte
to
Geneua
for
thetherwardes
by
Goddes
grace
I
intende
to
go
so
shortly
as
I
can
.
An
Epistle
written
to
a
good
Lady
/
for
the
comfort
of
a
frende
of
hers
,
wherin
the
Nouations
erroure
now
reuiued
by
the
Anabaptistes
is
confuted
,
and
the
synne
agaynste
the
holy
Goste
playnly
declared
.
MAdame
,
wher
as
it
pleased
your
good
Ladyshippe
to
require
me
to
write
vnto
you
my
mynd
concernynge
the
true
sence
and
meanynge
of
thys
place
of
S.
Paule
in
hys
Epistle
to
the
Hebrewes
:
It
can
not
be
that
they
whych
were
once
lyghtned
and
haue
tasted
of
the
heauenly
gyfte
,
and
were
become
partetakers
of
the
holy
Gooste
,
and
haue
tasted
of
the
good
word
of
God
,
and
of
the
power
of
the
worlde
to
comme
yf
they
fall
awaye
(
and
as
concernynge
them selues
,
crucifie
the
sonne
of
God
a
fresshe
,
and
make
a
mocke
of
hym
)
that
they
shuld
be
renued
agayn
by
repentaunce
.
Madame
,
Many
in
tyme
past
,
and
at
thys
present
daye
mystakyng
thys
texte
&
not
truly
vnderstandynge
it
,
Vndowtedly
thys
is
a
veray
damnable
errour
,
enoughe
to
brynge
all
them
that
are
infected
therwith
to
desperacion
.
But
albeit
they
grounde
thys
theyr
erroure
vpon
thys
afore
alledged
texte
of
S.
Paule
,
&
certayne
other
textes
:
yet
they
mysse
the
cussion
,
because
they
take
thys
scripture
to
straytly
,
not
referryng
it
to
many
other
places
of
scripture
,
whiche
playnly
shewe
:
That
when
soeuer
and
howe
often
so
euer
a
synner
repenteth
hym
truly
of
hys
synnes
,
and
committeth
hymselfe
wyth
a
sure
faythe
vnto
the
mercy
of
God
thorow
Christ
,
God
receyueth
hym
agayne
to
grace
and
saluacion
.
Doutlesse
no
prophecie
in
the
scripture
hath
any
priuate
interpretacion
,
Nowe
truth
it
is
:
that
ther
is
almoste
innumerable
textes
in
holy
scripture
,
that
most
playnly
do
declare
:
that
whan
so
ouer
a
true
repentaunt
sinner
by
vnfayned
fayth
returneth
vnto
god
,
&
asketh
mercy
for
christes
sake
,
he
shall
vndoutly
haue
it
.
And
albeit
the
holy
scripture
is
ful
of
such
places
,
yet
here
by
Goddes
grace
,
I
wyl
shewe
and
reherse
to
you
some
of
them
,
to
geue
you
occasion
to
marke
them
and
suche
lyke
places
as
you
shal
fynd
almoste
in
euery
leaffe
of
the
Byble
.
A
iust
man
falleth
seuen
tymes
,
and
ryseth
vp
agayn
.
The
wyckednesse
of
the
wicked
shal
not
hurte
hym
,
Let
the
vngodly
man
forsake
hys
own
waye
,
Thou
disobedience
Israel
tourne
agayn
(
sayth
the
Lorde
)
and
I
wyl
not
let
my
wrath
fal
vpon
you
.
More
ouer
,
yf
you
marke
wel
the
examples
of
godly
men
,
whych
are
registred
in
holy
scripture
,
you
shall
playnly
perceaue
,
that
albeit
they
were
hyghly
in
Goddes
fauoure
,
yet
for
al
that
,
many
of
them
had
greate
falles
,
and
committed
very
heynouse
offences
,
but
they
dyd
ryse
vp
agayn
returninge
to
Goddes
mercy
by
true
repentaunce
and
fayth
,
and
so
recouered
agayne
their
former
grace
,
whych
they
thorowe
theyr
owne
foly
had
lost
.
Aaron
was
so
much
fauored
of
god
,
that
by
Goddes
calling
he
was
made
the
hygh
byshop
&
curate
ouer
his
people
.
What
shal
I
say
of
Peter
Christes
Apostle
?
What
wold
the
Nouacian
and
Anabaptiste
saye
vnto
thys
?
was
it
not
a
fal
?
could
ther
be
any
greater
synne
than
thys
?
was
it
not
done
of
knowledge
?
was
it
not
done
wyllyngly
?
was
it
not
agaynst
hys
owne
conscience
?
Yes
doutlesse
,
it
was
no
lesse
but
agaynst
hys
owne
conscience
.
But
yet
thanckes
be
vnto
almyghtie
God
,
it
was
not
the
synne
of
blasphemy
agaynst
the
holy
gost
,
neyther
the
synne
vnto
death
,
Now
good
Madame
,
laye
thys
example
of
S.
Peter
to
thys
texte
of
S.
Paule
to
the
Hebrues
:
It
can
not
be
that
they
whych
were
once
lyghtned
.
&c.
Yf
they
fall
awaye
.
&c.
that
they
shuld
be
renued
agayn
by
repentaunce
.
If
a
man
wolde
applie
the
aforsayd
example
of
S.
Peter
vnto
thys
texte
of
S.
Paule
,
he
wolde
thinke
that
Peter
shulde
vtterly
haue
ben
cast
away
from
Goddes
fauour
mercy
&
grace
.
For
fyrst
it
can
not
be
denied
,
but
that
he
was
once
lyghtned
,
that
is
:
indued
wyth
the
true
knowlege
of
Christe
to
be
the
only
Messias
and
sauioure
of
the
worlde
.
Secondlye
,
he
had
also
taisted
of
the
heauenlye
gyfte
,
whyche
was
a
true
faythe
in
Christe
Iesus
,
openlye
confessynge
the
same
before
all
the
Apostles
,
beynge
fullye
persuaded
in
hys
owne
conscience
what
Christ
was
.
Thyrdly
,
that
Peter
was
become
parttaker
of
the
holy
goost
,
&
had
tasted
of
the
good
worde
of
God
,
it
appereth
euidently
by
Christes
sentence
,
sayeng
:
Blessed
art
thou
Simon
,
for
fleashe
and
bloude
(
that
is
man
)
shewed
thee
not
that
,
but
my
father
whych
is
in
heauen
.
Whych
was
,
by
the
inspiracion
of
hys
holy
spirite
.
Finally
,
Peter
had
a
taste
of
the
world
to
come
.
For
he
dyd
se
in
the
montayne
the
transfiguracion
of
Christ
,
and
so
dyd
Iames
the
more
,
Loo
,
al
thys
and
muche
more
Peter
both
herd
&
sawe
,
beyng
almost
continually
in
Christes
company
,
eating
and
drynkyng
wyth
hym
,
hearynge
daylye
hys
heauenlye
doctrine
,
preachyng
and
teachynge
,
seynge
euerye
where
(
as
occasion
serued
)
hys
great
and
wonderful
myracles
.
And
yet
for
al
thys
,
what
a
great
fall
Peter
had
,
it
appeareth
playnlye
by
hys
deniall
of
Christ
hys
louyng
maister
and
sauiour
,
and
by
the
circumstances
therof
,
whych
I
touched
before
.
But
yet
to
make
Peters
fall
more
horrible
,
Christ
sayd
vnto
hym
and
vnto
al
the
other
hys
Apostles
,
when
he
sent
than
forth
to
preache
the
Gospel
of
saluacion
:
He
that
denyeth
me
before
men
,
Marke
here
diligentlye
,
that
S.
Paule
sayeth
:
They
fal
awaye
from
Christ
that
vtterly
forsake
hym
and
refuse
hym
to
be
their
sauioure
,
Secondarely
,
Wherfore
good
Madame
,
in
thys
harde
texte
of
S.
Paule
vnto
the
Hebrewes
,
waye
wel
thys
condicion
:
(
Yf
they
fal
awaye
.
)
For
they
only
fall
awaye
,
whyche
committe
that
moste
horryble
cryme
,
which
is
called
in
the
holy
scripture
,
the
synne
vnto
deathe
,
blasphemye
agaynst
the
spirite
,
and
the
sinne
agaynst
the
holy
gost
,
which
neuer
shal
be
forgeuen
,
neyther
in
thys
worlde
neyther
in
the
worlde
to
come
.
But
here
it
myght
be
demaunded
,
Loo
,
here
is
the
matter
playnly
opened
by
our
sauiour
Christe
what
kynd
of
synnes
shal
be
forgeuen
,
and
what
neuer
forgyuen
.
Blasphemie
agaynst
the
spirite
shal
neuer
be
forgyuen
:
al
other
synne
and
blasphemie
shall
be
forgyuen
.
And
Christe
in
sayinge
:
All
synne
shal
be
forgyuen
,
compriseth
both
original
synne
,
Synne
is
euery
wylful
disobedience
,
acte
or
dede
,
Al
these
and
such
other
are
called
,
and
are
in
dede
synne
,
so
longe
as
the
doers
of
them
do
neyther
murmur
,
repyne
,
grudge
nor
speake
euel
against
God
or
hys
holy
lawe
,
neyther
alowe
in
their
conscience
the
thing
and
euel
that
they
do
,
but
rather
do
vtterly
disalowe
,
accuse
&
condempne
in
thier
owne
conscience
those
their
owne
damnable
actes
as
euel
and
detestable
.
The
seconde
kynde
of
synne
is
Blasphemye
,
marke
it
wel
,
and
consider
howe
it
differeth
fyrste
from
synne
,
&
than
from
the
synne
against
the
holy
goost
Blasphemie
is
more
heinouse
than
is
synne
alone
,
for
al
blasphemie
is
syn
,
In
thys
symple
blasphemy
(
for
so
we
may
call
it
)
many
of
the
Iewes
offended
,
takyng
Christ
to
be
nothynge
lesse
,
than
the
sonne
of
Dauid
,
or
Messias
,
because
hys
parentes
were
very
poore
,
and
himselfe
supposed
to
be
but
a
poore
carpenters
sonne
,
which
bare
but
a
symple
porte
in
the
worlde
.
Yea
&
some
of
them
that
crucifyed
Christe
were
ouerwhelmed
in
thys
symple
blasphemie
.
And
therfore
Christ
prayed
for
them
sayinge
:
¶
The
thyrde
kynde
of
Synne
,
is
blasphemie
agaynst
the
spirite
.
But
marke
thys
diligentlye
:
that
we
can
not
(
as
farre
as
I
can
perceaue
)
certaynlye
iudge
of
these
blasphemers
agaynst
the
spirite
,
before
the
tyme
of
their
departure
out
of
thys
present
lyfe
:
because
we
can
not
certaynly
knowe
,
whether
at
the
ende
of
their
lyfe
they
can
repent
&
by
fayth
returne
and
take
holde
of
the
mercy
of
God
,
We
maye
coniecture
,
but
we
can
not
(
as
I
suppose
)
certaynly
diffine
of
them
.
Let
vs
consyder
,
that
the
these
that
hange
on
the
ryght
hande
of
Christ
,
euen
at
the
last
houre
repented
,
and
wyth
a
stronge
and
faythfull
prayer
committed
hym selfe
wholly
vnto
the
mercy
of
Christe
,
and
was
saued
.
In
consideracion
wherof
,
let
vs
thinke
it
to
be
our
bounden
dutie
(
as
the
prophetes
,
Christ
and
hys
Apostles
dyd
)
to
reuoke
and
cal
backe
agayne
open
synners
and
blasphemers
to
earnest
repentaunce
for
theyr
owne
synfulnesse
,
and
to
haue
a
sure
truste
in
the
mercye
of
God
,
and
in
the
meryte
of
Christes
passion
and
death
,
thoughe
they
be
euen
at
the
departure
out
of
thys
present
lyfe
.
For
it
is
neuer
to
late
so
longe
as
lyfe
lasteth
.
Let
vs
therfore
wyth
al
feruentnesse
call
vpon
them
&
exhorte
them
in
any
wyse
,
with
a
good
corage
and
a
sure
and
vndoutful
fayth
aske
,
call
and
crye
for
Goddes
mercye
,
for
hys
swete
sonne
our
sauiour
Iesus
Christes
sake
,
and
vndoutedly
they
shal
haue
it
.
For
syth
the
begynnyng
of
the
worlde
hytherto
was
ther
neuer
one
that
in
faythe
asked
mercy
hertely
,
but
he
had
it
,
thorowe
the
graciouse
goodnesse
of
oure
aforesayd
moste
mercyfull
Sauiour
Iesus
Christe
,
vnto
whome
wyth
the
Father
and
the
holy
Goost
be
all
honoure
,
laude
and
prayse
worlde
with
out
ende
.
Amen
.
Yours
at
commaundement
to
al
hys
symple
power
Thomas
Cottesforde
.