The confutation of the. xiii. articles, wherunto Nicolas Shaxton, late byshop of Salilburye [sic] subscribed and caused to be set forth in print the yere of our Lorde. M.C.xlvi. [sic] whe[n] he recanted in Smithfielde at London at the burning of mestres Anne Askue, which is liuely set forth in the figure folowynge. In the nexte page shalt thou finde the contentes of thys little boke.

Author: Crowley, Robert, 1518?-1588.1548

The confutation of. xiii. Articles, wherunto Nicolas Shaxton, late byshop of Salisburye subscribed and caused be set forthe in print the yere of our Lorde. M. C. xlvi. whē he recanted in Smithfielde at London at the burning of mestres Anne Askue, which is liuely set forth in the figure folowyng.

❧ In the nexte page shalt thou finde the contentes of thys little boke.

❧ Imprinted at London, by Iohn Day, and William Seres, dwellyngs in Sepulchres parish, at the signe of the Resurrection, a litle aboue Holbourne conduite.

❧ Cum gratia & priuilegio ad imprimendum solum.

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¶ The contentes of thys boke.

Fyrste certayne meters sente by maister
Shaxton to hys wife.
Thē the Epistle geuē hym at Hadley.
Then hys submission to the Kynge.
Then his opinion in the Sacrament before he recanted.
Then hys. xiii. Articles s [...]uerally confuted.
In the first is cōfuted the opinion of traunsubstantiation.
In the second, the beliefe that the sacrament
reserned, remaneth Christes body & bloude.
In the thred, that it oughte to be worshipped with Godly honour.
In the .iiii. that it is a dayly sacrifice.
In the .v. that it is propiciatorpe.
In the .vi. that it is auailable for the quycke and dead.
In the .vii. that it neede not to be geuē to the people vnder both kyndes.
In the .viii. that the priest mai receue it alone
In the .ix. that the masse is agreable to Christes institution.
In the .x. that the church may orden vnpreschynge prelates,
In the .xi. that voterers may not marie.
In the .xii. that auriculer confession is necessarye.
In the .xiii. that man hath fre wyll.

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To the late Bishop of Salisburie, Nicolas Shaxton, his well willer and faithful frend in Christ. Robert Crowley wysheth eternall health thorowe Christe oure Sauioure.

IMmediatlye after you had caused your articles to be put in printe (beloued in Christ) I was stirred wyth the desyre to haue them confuted. Not for any displeasure that I had conceyned towardes you, or anye other, by whose meanes you shoulde be willed or (as it maye be thought) required to set them abrod to the world: but onelye for the loue I beare to Christes trueth, whyche I woulde not (if my wit and knowledge were corespondente to my wyll) suffer to be hindered by anye so blasphemouse doctrine of Antichristes schole, as are these Articles of yours. I call them yours, bycause you subscribe to them, and set thē forthe vnder your name. But if I were required to say my cō science: I coulde not deny but I thinke them to be Wynchesters workemanshyp, because they agre so well wyth hys doctrine, & that [Page] chiefelye in the deuyl leishe detection of hys maister the deuylles sophistry, whych he set abroud shortly after these Articles of yours But woulde God you were as well confuted by me, as he is answered by Anthony Gilbie. Wel, as I coulde so haue I done, bicause I would not that so necessarie a thyng shold be left vndone. Not for the scarsitie of thē that be able to do it much better: but bycause none other hath takē in hande, neyther was it lyke that any woulde hereafter occupy theyr tyme in it, because the matter doeth nowe dayly more & more grow out of mind And because the copies of youre Articles be not communly to be solde: most men thinke them in maner extinguished for euer. And in very dede, had not certaine honeste men enfourmed me of the great numbre of thē that thorowe youre recantation were established in your erroures: I hadde not taken this enterprice in hande, nother yet finished it when it was begon. But whē I vnderstode what hynderaunce to Gods trueth, your Authoritie, hath already and myghte here after do if your articles should remayne vntouched: I thought it to lesse then necessarye to spend some tyme in it, trusting that God wil geue the encrease boeth in youre herte and in the hertes of as many as are not obstinate blind vessels of Gods Ire ordeyned to destructiō.

If my wrytyng can not satisfie you, in anye of your Articles: I praye you write vnto me (whether you shal thinke it beste) priuately or apartly, that I may either enstruct you further, other els be enstructed of you.

And if youre age or other impedimente wyll not suffer you to declare youre mynde in all thynges concernynge youre Articles: yet let vs knowe what you wyll saye to the copy of your owne hande which you writte beynge in prison.

If you kepe silence and wryte nothynge agayne: then maye ye well thynke that we wyl iudge you obstinate and yet to haue nothynge to saye, for nowe is it fre for you to speake your consciēce, so far as the scripture wyl beare you. If you can by the scriptures defend youre Articles and proue them to be chatholyke and Godly: I shal wyth all readines embrace theym and reuoke all that I haue wrytten to the contrarye. Otherwyse I require you (euen in the name of Christe whome you professe in that you wyll be called christen) that you acknowledge your errours, that suche as were offended by you, may haue occasion by you to ryse agayne.

I am not ignoraunte of your behauioure sence your recantataion, boeth in the citye of London and els where. Your priuate communication (besydes youre sermons dashed [Page] ful of sorowful teares and depe syghynges to alure the people to the Romeishe waye agayne) is openly knowen to all men. Men knowe also, howe you haue (vpon occasion geuē, to speake of persecution) affirmed the good byshoppes of Wynchester and London, and such other, to be the onely sufferers of persecution in these dayes.

Blame me not therfore, thoughe I be earneste wyth you, syth many men hange vpon youre wordes, and one of youre good byshops spared not euen in the presence of hys prince to declare hym selfe not to be al of the best. Whose emendemēt I most hertely beseche the Lorde Iesu graunt me to se. And yours also (maister Shax tō) if it be possible, that we may reioyce togyther after all thys discorde in opinions and matters of religion, The spirite of the liuing God worke in you the thing I haue prayed for.

Amen.

❧ From London the .xxvi. day of Nouēberin the yere of our Lord God. M. D .xlviii.

▪ These thynges [...] ensuinge were made also by the sayed Nicolas Shaxton after hys recantation & sent vnto hys wyfe, whō he refused to kepe company wythall as before he had done) supposynge (by lyke) that this should be for hyr a remedy in the stde of hym hir lawfull husbande, for as then he thought neuer after to take hyr agayne for hys wyfe: but thoughte by thys hys exhortatiō to be sufficiētly discharged. The coppe hereof was had at hys wyues handes.

❧ Receyue this little ingredience,

Agaynst the griefe of incontinēce.

S
 [...]ffer honger, thurste laboure,
S
 [...]oyde euil thoughtes, studie in scrip­ture
Kepe thine eye, ill cōpany eschue
Least delite and desire them do ensue,
Whyche if they get in theyr heade,
Thy body liuyng, the soule gostly is dead,
If thy brittle fleshe doeth rage,
Twyg it sharply til that it doth swage,
Custome thys, watche and praye,
God wil geue the his gift, I dare well saye,
Hys promise wyll he surely fulfyll
So thou aske, thus sekest & knockest styl.
Praye longe inough wythout this,
Thou tēptest God not doing that in the is.

[Page]
And so prayinge cannest not obtayne
But synnest greately, & labourest in vayne,

❧ Probatum est, & is founde sure,

It shall heale the, put it in v [...]e.

I Thought beste to write it in rime,
To remembre it the better in due tyme
The ryme is base, the medicine is good
But to vse it ryght passeth flesh & bloud.
So doeth it to thynke a good thought
Desyre or do well can we nought.
To praye some while a man is content.
To the reste euen contrarywyse bent.
Yet by grace all maye be done,
Thoughe the fleshe rebelleth eft sone.
I haue learned saith Paule in whatsoeuer state
I am in, therwith to be cōtêt erly & late
I can be lowe, I know also to excede.
In all thynges am I enstructe in dede.
Boeth to be satiate, and eke to be hungry
To suffer nede and also to haue plenty.
I can do all in hym that me conforteth
So shal he do that duly to Christ resorteth,
To the wyllyng ther is nothyng to hard
If good wyll be gone, al is but marde.
Put good wyll to if, and boldly begyn
Thou hast half done, cōtinue, thou shalt win
Thine enterprice I put the out of doubte
Hope in God he wil bring it well about.
I wyll ioyne hereto a larger declaration
At more leasure in solute oration.

[Page]
Read it frende but set affection a syde
Wher it is coūcellour ther is a leude guide
Read it soberly and be no lenger blynde
Blasyheme not God neither be to him vn­ 
 [...]nd
Say not it is impossible to liue chalte
By Gods grace easilie do it thou maist
Wythout whom we can do nothynge
By whome to effecte we shall it well bringe
The thing is harde but loue maketh it light
None shalbe crowned but he lawfully sight
This crown is not traunsitory nor corruptible
But euerlasting glorious & immarcissible
Which graunt vs God & persōs thre
The euer liuynge blessed trinitie.

AMEN.

❧ To Nicolas Shaxton.

If Paule had knowê it to be Gods wyll
To haue this medicine put in vre:
Thinke you it had passed his skill
To vse the same in hys greate cure?
Me durste prescribe no remedie
1. Cor .vil
Agaynste fleshlye incontinence:
But onely chaste matrimonie,
Whyche kylleth all concupiscence.
Wherfore ech christian I exhorte
To chose a make of honest minde
To whose chaste bed they may resorte
And do as nature doeth them bynde.

Finis, Quod, R. C.

❧ The true Coipe of a letter which the faithfull in suffolke made & gaue it vnto Nicolas Shaxton when he had recā ted in London and came to Hadley to declare the same.

A Wonderfull dreade maie be vnto the cōscience, of those which are in daunger of the threateninge that Christe speaketh in the Gospel of Luke the .xvii. chap. that sayth. It is vnpossible that offences should not come, but vnto hym by whom they come, it were better for hym: that a mylstone were hāged about his necke, & be caste into the sea, thē that he shold ossend one of these littleons, Oh Shaxton, shaxtō, take hede to your self now, although you haue in your recātation saied you were not perfectly sene in the scripture. Yet howe can you excuse your selfe but that you be the offêder of many a pore soule. But now you saye, ye are better learned thê you were before. Well seyng that you haue bene so wel scholled sithence you went to Lōdon, it may be well gathered that you were simply learned afore. And yet to saye the trueth, youre learninge is not greatly augmented sithēce. [Page] For these be the doctrines of men, and not of the holy Gost that ye haue now set forth in your recātatiō which ye wold that we shold earnestly beleue and folowe, not one title of the lyuelye worde of God, haue ye authorised your dreaming articles withal vnto the whiche blessed. S. Paule, woulde that we should gyue no credite althonghe you were an Angell of heauen and had spoken them. Oh merciful Lord thou that hast all grace, it is thou that canst & maist illumine the cō science of all menne. So that they shall not deny the trueth. We besech the, O Lord euē for the trueth sake, graunte that thys loste shepe may come home agayne to thy graciouse folde not fearinge the worldly punishmentes of princes & rulers, but boldelye to cōfesse with al the holy prophetes and Apostles thy eternal wysdome whiche thou hast cōmaunded thy son the bishop & onely sauiour of our soules Iesu Christ to declare. And that with thy sernaunte Peter he maye weepe bitterlye for that he hathe denied the, which art our gratiouse God. Oh Shaxtō Shaxton praye to oure mercifull God that he may geue the hys grace againe. For many by the are offended whose cōscience be so assured in Gods trueth, that nother fyre, nor h [...]er can plucke it oute of theyr hertes. Although in scilēce they do mourne, yet thinke [Page] not but those newe vessels whiche are fille [...] with new wine must nedes haue hys vente. You know that if we should hold our peace the stones in the streate, wyl speke to declare the glorye of oure eternal god. Yea ye haue brought your self in such case, that none wil trust you, which is illuminate with christes veritie. Oh Shaxton weye in your cōsciēce And marke well to thend what glory to our Lord god thou shouldest haue offred, if thou haddest stād strong in the vndoubted trueth of God & ended thy life in that thou tokeste in hāde, thou stodest manfully to cōdēnatiō. Alas whi didest thou not perceiner, thou saidest at thy departing frō vs, whē thou were sēt for to London, that either thou wouldest burne, or els forsake Gods trueth. In dede thou prophesiedest truly, but it was more to preserue thy fleshe, thē to honour the eternal god with thy deth, thou fearedest thē the vn quēchable fire that iseuerlasting. Thou stō bleist at the stone, wher other wyth a strōge fayth wēt ouer. Thou forsokest this, but we pray God that for it thou findest not death euerlastinge. Thou laideste thy hande vnto Gods plough, but thou lokedest backward Thou deniedest thy onelye sauioure before mē, yea thou waste ashamed of him & of his word. Thou haste vtterly forsakē the headcorner stone, whiche thy fayeth should haue [Page] bent coupled wholy to it, it is to be thought that sit hence your laste scholyng at London thou hast betrayed the innocent bloud.

Alas Shaxton remembre that our sauioure Christ in al the holy scriptures, nor yet none of hys Apostles hathe promised vs in thys life to lyue wythoute anye trouble in thys worlde, but for his wordes sake to be called a reprobat, a seditious persō, an heritike one that goeth aboute to make insurrection these with such other names must hys elect suffer, so to be called of the worlde for the settinge forth of Christes doctrine, you knowe what S. Paul sayth. Al that is writtē is writtē for our learnyng & cōfort. The wyse man commaundeth his sonne, to prepare him selfe vn to tribulatiō when he shoulde enter into the waie of the Lord, you shold haue sate downe as Christe geueth coūsaile and haue cast the accomptes what the buildinge woulde haue cost. But Oh Shaxton thon walkest on the water wyth Peter a little tyme, trustynge to much to thine owne strengthe, ye had forgottē the counsaile of. S. Iames. which sayeth. Who that lacketh wisdome let him axe it of God. The thinge that was not in you that ye thought that ye had had. But blessed is our mercifull God that hath euidētly declared his manifeste trueth of his worde geuinge the knoweledge of it to the vnlearned [Page] and very babes, & hath hid these thinges frō the prudent & wise of this world, yea youre doctors, bishops or what name so euer they haue, are manie tymes wythout this knowledge. Euē as those doctors, lawiers, which disputed with Christ, not knowyng what to say to him, so far were they of frō his knowledge. So do ye whiche are of that religion tomble & tosse the scriptures, loking to your liyng prophetes, fātasies & dreames, & what ye imagin in your deuillish braynes cōtrary to Gods holy worde, that same are we pore subiectes cōpelled to beleue in paine of halter & fyre. But as the true prophete of God sayeth. Ye grope in the daye & will fynde no light, ye walke not circūspectly as mē wise. Ye wāder after vanities to put Gods word to silence. Ye compasse with your flatteryng kynges & gouernours to your diabolical lustes, ye are those that cri peace, peace, & make al the strife, & with your subtil inuentiōs ye do asmuche as lyeth in you to frustrate the glory of God. But this we say: do make, cō passe what ye can: yet is Gods trueth grafted in our hertes, & faythfully we do beleue it that the Lorde whiche onelye hath died for our sinnes, & as touching his māhode sitteth on the right hād of God our father in he auen, this Lord we say, is able to defende hys owne cause, whoe wyl at his pleasure beate [Page] you to powder, & in the meane time we shall be cōtent to beare the words of the holy Apostle in our hertes. Nos autem gloriari oportet in cruce domini nostri Iesu Christi.

And we remēbre his godly lessōs, that those which wil liue deuoutly in Iesu Christ, must suffer persecutiō. Well Shaxton the liuinge God that sitteth in heauē geue the hys holy spirite in the knowledge of hys worde, and strōglye as a champiō of Christe to come againe vnto the battaile fyghtyng vnder hys baner. If thou lose this temporal life (which is but vaine pleasures) yet a better is promised the which neuer shall faile. Oh Shaxtō, lette these sayinges of Christ perse into thy conscience, and doubte not but that erroure which is in the brought in by the deuyll and his ministers shall be to quietnes & reste.

Take hede that thy housse be cleane swepte Thy own cōscience shal beare the recorde.

Thus art thou writtē vnto, for great care is taken for thy fall, yet rise vp againe & be of good confort there is mercy with the Lorde. The game shal go on thy side, Christ hathe promised he is true therfore beleue him. We besech the Oh Shaxtō, do this much for vs euē for Christes sake: Let it be knowē to the magestrates & to al those that be in authoritie vnder the kynges magestie hauing suche vrgēt matters cōmitted vnto theyr wisdome [Page] how the cōsciēces of manie as yet be vnstaied, seynge the commaundemētes, Articles, & actes be void of gods holy word. We se my Lord of Winchesters boke very feble & yōg to cōfute Gods trueth withal. It is no fyne threde of holy scripture, but rather bo [...]ble twine in make torches to honoure his Images or idols withal. We do not doubt but it is thought (amōg such as he is) that with other haue brought to pas a pleasan̄t sacrifice to God the burning of Christes testamētes with other Godly new bokes whiche as yet they were neuer able to answer by the scripture. This O Shaxtō thou knowest aswell as we. But after this & suche other meanes they stop y ^e swet springes that lead vs to the head foūtaine Iesu Christ. In this they play the Philistiās parte that stopt vp Abrahams wels. But we pray daily vnto our merctfull God which hath al mens hertes in his handes, to reueile to the kinges magestie more of their subtile inuētiōs that he mai perceiue theyr crafty iuglinges. As king Darius did thorow the worckynge of God by hys prophete Daniell. Thus the lyuynge Lorde by whom all mercy cometh sende hys maiestye longe lyfe and quietnes boeth of bodye and soule.

Finis,

¶ Shaxton.

THe true copie of the submission of me Nicolas shaxton late byshop of Salisburie, made to the Kinges moste excellente maiestie.

❧ Crowley.

IN that you submit your self to the kinges hyghnes, you do but youre dutye. For (as Paule writeth) al liuynge creatures are Rom .xiii. bounde to submit them selues to the hygher powers, not only for feare, but for cōscience sake also. Yea, not only to faithful & christiā potentates: but to the wycked & tyrannouse also, yeldynge vnto them all that is theyrs, that is to saye obedience and tribute. Exemple wherof we haue in our sauiour Christe, who dyd not onelye answere the hypocrite Phariseis who tempted hym, biddynge thē gyue Cesar hys due: but dyd hym selfe also Marc .xii. pay the tribute monei demaunded by the gatherers therof. Howe he obeyed them is manifeste by that he (beynge Kynge of all kynges, hauynge all power in heauen and Math .xxviii Math .xxvi in earth, who might also haue had legiōs of angels to haue defēded hym agaynst all the princes of thys worlde) woulde submit him selfe euen to the death, yea the mooste cruell and reprochfull death of the crosse. Wherefore I exhorte you (and in you all christiās) to holde you styll in thys obeydience.

¶ Shaxton.

❧ And set forth for this intente, that glorye may be genē to almighty God, who of his infinite goddnes, hath not onely geuen me grace to acknowledge myne erroure, and to reuoke the same: but also at the respect of my moste humble submission, hath sterred the herte of the kinges hoghnes to haue pitie and compassion in remittyng the punishment of death, wherunto I was iustly condemned.

❧ Crowley.

In very dede, many men haue (thorow the settynge forth of this your submission) bene moued to glorifye God, who hathe in these our dayes (the latter dayes of this worlde) moste plentuouslye poured oute of hys spirite vpon those lyt leons that the worlde taketh for hys excrementes, reueylynge vnto them those misteries whyche he hath hidden from the wyse and prudente of this worlde, but not for such causes as you resite. For in that you say, that God hath geuē you grace to acknowledge and renoke your erroure: al the true honourers of God, (whoe honoure hym in spirite and veritie) do thynke that he wythdrewe hys grace frome you leauynge you in your owne handes, whereby you incontinente to suche blindenes, that you call trueth errour, and errour trueth, and reuoke [Page] with Peter that māfull promise which you made to your maister, sayinge that you were ready to suffer all kyndes of death for the truethes sake. Would God you would wyth Peter lamente youre weakenes & seke Christe agayne by repentaunce, and not desperatlye hange youre selfe wyth Iudas, so that youre bowels breake oute to the greate ignominie of all the children of youre whoreshe mother. For the brute goeth that they haue made you a proselite .ix. tymes worsse then one of them. And for that you ascribe the cause of your pardon to your submission whych you say was so precious in the sight of God, that incontinēt therupon he so sterred the kynges hyghnes he [...]t to pytye, that he remitted the punishment of death, wherunto you were iustly condemned: no doubt you are far wyde. For God accepteth none so rebelliouse submission, wherin mē forsake hym to do the wyll of man, or to auoyde the dispeasure of anye mortall man. For he sayeth. Feare not them that kyll the bodye and can not kil the soule: but feare him that hath power to slea the body, & caste the soule into ternall tormentes. And agayne he that denieth me before men: I shall denye him before my father which is in heauē. That you haue denied hym: shall appeare more playnely in the declaration of your articles.

That you were iustly condemned to dye, is manifeste. For you were condempned by a lawe, But how iustly you submitted your selfe, to auoide the daunger of condemnation: I doubt not but euery man (that hath any lyttle portion of the spirite of God) doth casely perceyue by the worde afore goynge and shal more easily perceiue by that which shall folowe, knoweynge for certentye that who so saueth thys mortall soule, shall lose the eternall and immortall soule, in the tyme Iohn .xiii. that shal be after the short tyme of this life.

¶ Shaxton.

¶ And to extend hys bountiful goodnes vpon, me whych in dede hys grace hath done moste largelye.

❧ Croweley.

❧ Alas Shaxton, who hathe bewytched the? Thou didest once seme to be spirituall, in so muche that men iudged that thou desiredesse to be dissolued and to be with Christ accountynge death for gaynes, and yet content to lyue in the fleshe, susteynynge therin allmaner paynes, trauell, and persecution for the poore flocke of Christe whyche is so besette wyth rauenouse woufes, that were it not that our shepherde Christ defendeth vs no remedy we shoulde be all deuoured. But nowe (alas for the) thou art become altogyther fleshlie, accoūting it bountiful goodnes [Page] to be pardoned of this bodilye death, which a fayethfull christian taketh for the ende of all dayngers of the troublesome sea of thys worlde, and the gate whereby we enter into eternal life and endeles felicitie. But the naturall man, perceyueth not the thynges that i. Cor .ii. be of the spirite of God.

¶ Shaxton.

¶ Despise not a man that turneth him selfe Eclesi .viii. awaye from hys sinne, neither caste hym in the teath wythal, but remembre that we are all poysoned wyth corruption.

❧ Crowley.

❧ That we are al poysoned wyth corruption is well declared in you. For so sone as God wythdrowe hys assistent grace frome you: incontinent you were ouerthrowne, declarynge youre selfe to be fleshe, fraylenes, Rom .vii. and a lumpe of synne. For in the flesh dwelleth nought els but sinne. You should therfore haue called to youre remembraunce, the councell of our sauiour Christe to his dearly Mathe .xxv [...] beloued Peter, Iames and Iohn, sayinge Watche and praye, least ye enter into temptation. For the spirite is ready and the fleshe is weake. The wycked spirite our aduersarie i. Peter .v (who goeth aboute lyke a rorynge Lyon sekynge whom he may deuoure) is ready to tempte vs, & our fleshe destitute of the grace of God, is weake and easie to be ouercome. [Page] We muste watche therefore in the worde of God, praying alwayes for the assistēt grace of God, whereby we maye be able to putte that aduersarie to flyght. We therfore, knowynge our owne infirmitie, wyll not caste you in the teeth nor despise him that turneth hym selfe awaye frome synne. But we are perswaded that you haue turned your selfe to synne, and not frome synne, excepte it be frome that synne whyche Paule speaketh of to the Corhinthyans, where he sayeth that Christe was made synne, that is the onelye sacrifice for synne. Frome thys synne you turne your selfe, whych we greatly lament. Exhorting you (euē in the name of our lord Iesus Christe) to returne agayne from the synne you haue turned to, and you shall be sure wee wyll not despise you nor caste you in the teeth wythall.

¶ Shaxton to the kynges most excellent maiestye.

FOr asmuch as (mooste dreade Souerayne Lorde) miserably nowe in myne olde age▪ euē wythin this yere, I haue fallen into the mooste detestable, and moste abhominable heresie of them that be called Sacramentaries, denying wretchedly, the presence of Christes blessed bodye in the holy Sacrament of the aultar [...].

❧ Crowley.

❧ I go not aboute to playe Momus part wyth you, fyndyng fault wyth euery thing that you do or say. Neyther as doctor S [...]ā dych dyd wyth dead Barnes, to descante vpō your wordes, wringing & wresting them for my purpose: but myne intent is onely to declare vnto you (& in you to all other that shall chaunce to reade these my writynges) your errours, allowynge and confyrminge all trueth that I shal finde in your submission. In that you saye therefore, that wythin thys yere you haue moste miserablye fallen into the moste detestable & abhominable heresie of them that are called Sacramētaries I saye vnto you that you haue sayed verye well, in that you saye, of them that are called Sacramentaries. For thoughe they be called so: yet are they not so in deede. For I am sure, you meane of them that denye the traunsubstantiation of the sacramētal bread and wyne. Whiche men are neither worthy the name of Sacramentaries nor yet heretykes. For they neyther deny the Sacramēt nor holde any singuler opinion, contrary to the catholyke fayeth of Christe, excepte you wyll saye that the opinion of the greateste numbre is that catholike fayth, which thing Idare saie you wyll not nor can not affirme (vnlesse ye be paste all shame) for we se besydes the testimonyes of the scriptures, that [Page] the greater numbre are so vncōstant in their beliefe, that they wyll beleue euery flyinge tale, that is named to be theyr forefathers beliefe. Yea the great numbre of them that accomple them selues learned, and take vpon theim the gouernaunce and leadynge of other, wyll chaunge theyr beliefe .iiii. tymes euery yere, if they may espie any profit haugynge theron. Besydes thys experience, our Sauioure Christe teacheth playnely, that in these our dayes (the later daies of the world should arise false prophetes and false anointed Mat .xxiiii. whyche shoulde shewe suche wonders that they shoulde seduce (if it were possible) euen the very electe. He witnesseth also that Math .xxii. there be manie called, but fewe elected. So that if you wyll accompte anye for Sacramentaries, and theyr opinion hereticall: it muste needes be the greater multitude, and theyr opiniō. For the lytle floke is Christes, who shall at hys commynge fynde scarsely anye fayeth at all in thys world.

And wher you saye that you haue moste wretchedly denied the presēce of the blessed bodye of Christe in the holy Sacrament of the aultare: I saye vnto you, that if you take thys Sacrament for that memory of Christes death (the onely satisfaction for our sinnes) whych Christe hym selfe instituted and ordeyned to be frequented and vsed amonge [Page] hys fayethfull adherentes, and folowers: that then you haue (in deniynge of the presence of Christes blessed bodye in the sacramente) done more then euer dyd anye of thē whome you call Sacramentaries and heritikes.

For we deny not, yea we proteste & defend that in the Lordes supper is presentelye distributed the bodye and bloude of Christe. And that euery faiethful membre of Christ that cometh therunto wyth vnfayned fayth in the promises of Christe: is ther made partaker of the verye bodye & bloude of Christ euē thē same body that the Iewes did moste cruelly tormente, hangynge it vpon a crosse and the same bloude that they shede.

But yet wee saye not (as I am sure you meane) that the breade is turned into hys fleshe and the wyne into hys bloude, nother that the fleshe and bloude of Christe entreth into our bodyes as the breade doeth (for that were contrary to the fyrste institution therof) but that spirituallye by fayth we are partakers of boeth, as I shall more plainly declare in your articles.

Shaxton.

And forasmuche also, as it hathe pleased youre maiestye of youre greate charitie and moste Godlie care ye had de for my soule, to [Page] sende to me the ryghte honourable Bishops of London & worcester, togyther wyth your graces worshyful chaplaies. Doctour Robinson, and Doctor Redman, to confer with me, enfourme me and enstruct me, to the entent, that finally (Goddes grace workynge boeth in them and me) I myght be broughte from my sayed erroure and heresie vnto the true catho [...]yke fayeth.

❧ Crowley.

❧ No doubt it was a tokē of a great and charitable care of a prince tawarde his subiecte, to send, not onely .ii. of hys worshipful prelates, but also lyke manye of hys chaplaynes, to confer wyth, enfourme, & enstruct you (as he thought) for your soule health.

Wherefore of dutye you can do no lesse but render vnto hys hyghnes mooste humble & hertye thankes.

But in that you were so sone ouerthrowen, it was a token, that either you were a verye weake souldiour, or els but slēderly armed. For I doubt not but if you had bene a stout Christofer, armed wyth the armoure of lyghte, holdeynge in your hande the swerde of the spirite: you woulde haue sayed wyth Paule, who shall seperate vs from the loue of God? Shal trouble or anguishe, persecution hunger, nakednes, peryll, or the swerd? Yea, you woulde haue sayed, that neythere [Page] death, neyther lyfe, Angel, rule, power thinges presente, thynges to come, hygh, lowth, or any other creature, shalbe able to seperate vs frō the loue of God, whiche is in Christ Iesus. Thē would you haue answered those messengers wyth the worddes of the Prophete. Wo be vnto you that call lyght darknes, and darkenes lyghte.

¶ Shaxton.

¶ Whych thynge, accordinge to your graces expectation hathe taken good successe in me, thankes be to almightye God.

❧ Crowley.

❧ The theues, robbers, and murtherers. The pillers, the pollers, and vsurers, The beastelye fornicatours and adulterers, The ourtagiouse disers and hasarders: do when they speede of theyr purpose, saye that they haue had good successe in theyr affayres. So do the whores and bandes saye that theyr chaunce is good, whē manie beastly whoremōgers haue wasted theyr money vpon thē And in all thys they saye that God loueth them, & that they are muche bounde to thāke God for it, & do in very dede thanke hym in theyr wordes. The cause of al thys is none other, but that they be altogyther fleshe, and thynke the satisfiynge of the fleshly despres to be the gyftes of God, bycause they are perswaded that god is the geuer of all good [Page] thynges, and theyr fleshelye blyndenes perswadeth them, that the aboundaunce of all that the flesh desiereth is the onely goodnes that can be had in thys worlde.

Thys caused the baude of Bristowe (as I learned by the reporte of an honest man) to saye the worlde was noughte, when hyr women hadde gayned hyr but .viii. pence in the weke.

In lyke maner you (Maister Shaxton) when the fleshe had so preuailed in you, that it hadde compelled you to forsake the chaste matrimonie of Christe, and to embrace that Idolatrouse whoredome of youre abhominable mother, the greate whore of Rome: then you saie these vayne thynges haue had prosperouse successe in you. So that it maye ryght well be sayed vnto you that is spokē by the prophete Esaie. Wo be to you that Esai .v. call the thinge that is good, badde; and that is badde, good, settynge lyght for darcknes, and darkenes for lyght.

Shaxton.

For by such learning as they haue shewed me, and especially by the vnifourme consente of the whole catholyke churthe in that article, euen from the Apostles tyme to this oure age (fewe excepted, who haue bene taken and iustlye reputed for heritykes) I am fully perswaded, perfectlye beleue, & vnfaynedly [Page] cōfesse, that after the cōsecration rightly done by the priest, ther remaineth none othere substaunce, but onely the substaunce of the blessed bodye of our sauiour Christ god and mā, like as before I haue subscribed vnto a [...]yll, hereunto annexed.

Crowley.

Here you declare youre selfe, eyther to haue learned some deuylleyshe doctrine of these foure messengers, other els that before you were enstructed by thē you had no learninge at al. For if you had any learnyng before, I am sure it was the learnynge of the gospell, for therin had bene al your exercise, euen from your youth. And thorowe it you were called to be shepherd ouer a great floke And as it semed, for the loue you hadde therunto: you surrēdred into the kinges handes again the dignite of that ministratiō. Wherupō I cōclude, that if you had any learning it was the learninge of the gospel. If this be true, then is the doctrine that these men haue shewed you a deuilishe doctrine.

But thys thynge maketh me to wonder not a little that you (whoe haue heretofore bene most earnest againste the confirmation of necessarye Articles by vnwrytten verities) wyll in thys poyute graunte that you are perswaded by nothynge so muche as by the vnifourme consente of the whole [Page] Romeishe churche (whyche you call the catholyke churche) in that article sayinge, that from the Apostles tyme hytherto, all (a few heritikes excepted) haue truly & iustlye hosden thys opinion. In thys place I wyll not greatelye contende wyth you for the tyme sens the Apostles, although I mought haue inoughe in the aunciente doctours to proue the cōtrary, or els to declare▪ S. Augustine, Ambros, Chrisostome, and suche other, to be those heritykes whome you exempte out of the vnifourme cōsēt of the catholike church. But in the Apostles time, I dare be bolde to affirme, and am able to proue by the scriptures: that there remayned in the sacrament of the body & bloude of Christe boeth bread and wyne. Howe you haue iudgled thē out sēce, I cā not tel. And (by the helpe of God) I wyll (in the declaration of your fyrste article) proue boeth by the scriptures and doctours, that ther was then and is nowe in the Sacramente boeth breade and wyne.

¶Shaxton.

¶And finally, forasmuche as the sayed honourable bishops & worshypfull doctours, haue had further cōference with me, not onely in the rest of the six articles, but also in all other matters of cōtrouersie, that other they or I coulde cal to remembraunce, and are agreed fullye in the same.

So that nowe I am fullye perswaded and resolued in all matters of any wayght or importaunce, wherin I was before, either ambiguouse or in doubt, or els of a contrarie iudgement vnto thē: and do now esteme and iudge euē as they do in al thesethyngs.

❧Crowley.

I can gather none other by youre wordes, but that if the fyre were set on the other syde of you, it shoulde not be harde to perswad you to the cōtrari of your former wordes. But I would not wyshe that you or any other should be cōpelled by fyre, fagots, or swerde, to speake or wryte any thyng cō trarye to the conscience. For if Christe had wylled his Gospel to be auaunced & defended after any such sorte, he woulde not haue committed it to poore fisher men, but rather vnto kinges and emperours. I would wish therefore, that you and all the harde herted, woulde frelye wythoute compultion open theyr hertes & receiue the grace & fre mercy offered vnto them in the Gospell, nothynge regardynge lyfe nor deathe, rychesse nor pouerty, quiernes nor persecution, marying them selues to no opiniō, that is not grounded on the scripture.

Shaxton.

Therefore, I moste humblye (euen frome the bottome of myne herte) thanke your excellent [Page] maiestie, that you haue had this godly care for my soul health, and that by your moste graciouse meanes, I am brought and reduced, from that damnable erroure that I was in.

Crowley.

Greater thankes could you not haue geuen to your prince for the greate care that he had for your soule healthe, then if you hadde stande manfullye to the trueth of the scriptures, taking paciêtly the death that should haue bene layed on you, that youre Prince myght (thorow your constancye) haue bene moued to serch the scriptures for the trueth of your opinions.

Shāxton.

And surely (had not thys your pitie and compassion bene) woulde obstinatlye haue dyed in the same, and so from the temporall fyre, shoulde haue gone to the euerlastynge fyre of hell.

Crowley.

A sharpe iudgemente. Then is there no remedye for them that dyed in the opinion that you speake of. For you haue all readye condemned them to the pytte of hell. But I pray you, who made you iudg of the soule? I thynke your four schole maisters haue no scripture to beare you in thys. And thoughe you saye, that you dissent not from them in [Page] anye wayghtye matter: yet I dare saye for them, the mē thynke not as you saye in thys matter. For if they woulde make the worste of it, they can not make it a damnable sinne to saye that ther remaineth bread and wine in the Sacramente: for as muche as, it is no article of our fayeth to beleue the contrarye.

Shaxton.

And nowe with all reuerence and humilitie, I submit my selfe vnto your graces clemeucie, readye wyth al pacience (if it be so sene to your hyghnes) to suffer euen the very death (as I haue instly deserued) or els to do any other thynge that your maiestie shal thynke good or expediente, for the reducyng of youre graces subiectes frome the erroine that they he wrapped in, vnto the true catho lyke faieth, and the ordre taken in this your moste christen realme. Not only in thys one article: but also in all othere, wherein I my selfe am now (thankes be to God and your hyghnes) fully resolued, and thorowly perswaded, thus to continue to the ende of my lyfe, by the grate & goodnes of God. Who euer preserue youre maiestie, to hys glorye, and the profit of thys your realme.

Crowley.

Oh, what a pleasure had it bene to oure prince, to haue sene you submitte youre selfe vnto hym, to be at hys pleasure concerninge your [...] [Page] cometh thorow hearinge, and hearinge thothorowe the worde of God, set forthe to vs in holye scripture. And bicause some manne would saye peraduenture, that I conster the scripture after myne owne imagination and fantasye of myne owne brayne. Naye I do not, nor I wyll not so do, God forbydde I shoulde. For that were euen to steale Gods worde, lyke as theues steale other mennes goodes, and apply them to theyr own vses. So is that a stealynge of Gods word, and appliyng of it to our own vses, that is to the defence of our own euil opinions. Agaynste whom that so do speaketh Esai the prophet. Nunquid non verba mea sunt quasi ignis dicit dominus, et quasi malleus cōterens petram? Propterea ecce ego ad prophetas dicit dominus, qui furantur verba mea vnusquisque a proximo. &c.

Are not my wordes euen as fyre sayeth the Lorde, and as an hammer that breaketh the stone? Therefore beholde I wyll vpon the Prophetes, sayeth the Lorde, that steale my wordes euery man from hys neighbour. &.c I would not do so therfore, but I beleue the worde of God in al the holye scripture, and in euerye part therof, in that sence and meanynge that the holye Goste ment and meaneth therein, and none otherwyse. Thys is my faith that I haue hytherto folowed, and [Page] wherein I entēd (by Gods grace) to persiste to the end of my lyfe. And al my words sermons, and writinges haue I allwayes framed according to this my fayth so nygh as my wit wold serue me, & so wil do by Goddes grace vnto the ende of my lyfe. Nowe maye euerye man perceyue, that with thys fayeth can stande no damnable errours nor heresie. Wherefore (thankes be to God) I teken my selfe as far from anye perile of errour or heresie, as he that is farthiest. Towchynge myne opions trueth it is, that I dissente in opinions from diuers good, Godly and excellentlye learned men. Yea frome myne owne selfe also, and that wythin the space of small tyme. For what so euer I espye by the scriptures that I am in wronge opinion, I wyll surely chaunge it and amēd it. Marye thys is true in these matters that be not set forth opêly in the scripturs, & that be agaynst no necessarie article of the christian fayth, whych al be set forth in dede openly in the scripture, as▪ S. Augustine sayeth in hys boke of christian doctrine, the .ii. boke and .ix chapter .in this wise. In these sentences whyche be openly set forth in scriptures are all those thynges founde that contayne fayeth and maners of lyuynge, hope, & charitie. Therfore in suche poyntes I vary not from anye christen man, laye, or learned: but [Page] consent in one wyth all christians. Therfore the poyntes wherein I dissente frome other (both good and learned men) are no necessarye poyntes, neither opē places: but obscure harde, and hydden misteries of the whyche that sentence maye be well vnderstand that is wrytten in the thyrd chapter of Ecclesiasticus. It is not necessarye for the to se wyth thyne eyes (that is to know and vnderstand those thynges whyche be hydden, hard, and obscure. In suche thynges I saye onely, do I dissent from other and not els. Wherfore it is a thynge to be marneyled and wondered at, that the bishops with suche furie and fyersnes (lyke mad men) burne and slea vp the Kynges people (as they do) for thynges not certayne nor necessarie to be knowē, but opinable matters and disputable. Wherby they shewe them selues vtterly vnfayethful, and not to beleue the manifest and open places of scripture (I meane the commaundementes of God) as they shoulde beleue thē. That is to saye, loue theim, delite in theim, and do thē. For if they did: surely they shold know thys our doctrine to be of God, & not of man, accordynge to the sentence of oure sauioure Christ in the .vii. Chapter of Iohn My doctrine is not myne, but hys that sent me. Whosoeuer would do hys wyll (that is to saye obserue hys commaundementes) the [Page] same shall knowe of the doctrine, whether it it be of God, or els I speake of my selfe. So wythout doubte if they were Godlye men and kept Goddes commaundementes they shoulde haue come to more knoweledge thē they be yet come to. For as sayeth our sauiour Christe. Mathe .xiii. He that hathe, shall haue it geuen vnto hym, and he shall aboūd That is, he that hath any thing, as he shold haue it, ryghtly: & vseth it well, as he should do: the same shal aboūd & encrease more and more in goodnes and godlines. But he that hath notieuē that he hath shalbe takē frō him That is, he that lyueth not accordeynge to the knowledge that he hath in Goddes opē worde of hys commaundementes, but knoweth hys Lordes wyl and doeth it not: shal be depriued of that he hath, and turned ouer into blyndnes of ignoraunce. Doeth not. S Iohn saye in the .ii. Chapter of hys fyrst Epistle. He that hateth hys brother is in darknes, and doth walke in darkenes, for darcknes hath blynded hys eyes? Doeth not he that persecuteth hys brother, burneth hym, and kylleth hym, hate hys brother? Then must it insue & folowe, that he is in darknes and blindnes, for hys malyce blyndeth him, & so he cā not iudge of gods doctrine that he hath sēt into y ^e worlde, & is growē euer more & more and encreaseth by theyr persecution. [Page] So that if they were not vtterly blynd: they should haue obserued and marked the experience of the thynge these .xxvi. yeres and aboue, and shoulde haue sayed to them selues Thys waye of oure workynge hath taken no good successe after our myndes. Lette vs go an other waye to worcke. For the burnynge of one maketh .xx. to springe oute of the ashes, & so ther do in dede. For I saye for my part, if it had not bene for this broylyng I shoulde neuer haue loked so diligently vpon the matter, but haue flepte on boeth sydes soūdly as I did before, & bene stil wrapped in myne olde ignoraunce, wher, by this occasion, I haue trauayled somewhat, and God hath lyghtened my darckenes, and accordeynge to my prayer, brought me out of myne old ignoraunce wherin I was so deplye drowned & thought neuer to haue chan̄ ged my iudgemente in that poynte, but dyd abhorre vtterlye the opinion that I am now of, and detested it wyth the authors thereof And wretchedly and also presumtuously cō dempned Lamberte, Frythe and suche other Godlye men, as moste constantlye haue suffered cruel death and martirdome (though wretched folke mocke at it) for the same.

But nowe I knowe well, they wyll saye ye are to blame to impute thys persecutyng and burnynge to vs, ye sclaunder vs. For it [Page] is the kynges lawe that doth it and not we, Naye I am not to blame at al. For I speake nought but trueth. Neyther do I sclaunder you: for your deede is open and manifeste to all Englande. And wher you excuse you by the kynges lawe: that excuse wyll not helpe you but much rather cōdemneth you. For it was you principal, & such as you had before seduced, that procured such laws to be made and abused the kynges clemencye and gentylnes, perswadynge hym that those sore lawes shoulde be the occasion of muche quietnes in hys realme. But God shall lyghten the kynges herte when it shall please hym, and he shall espye your conueyghaunce, and redresse that is amysse. And this your synne is double (so much as it is besid) in that you caste youre faulte vpon the kynge and hys lawe, not vtterly vnlike vnto them that sayd vnto Pilate, when he bade them take Christ them selues and crucifie him.

They answered. It is not lawefull for vs to kyll anye man castinge theyr faulte vpon the iudge hys necke. But dyd they deceyne God by that crafte (sayeth. S. Augustyne) no truely. No more do they doubtelesse, and that shall ye surelye knowe at that fear full daye excepte ye repente and amende, whych god geue you al grace so to do. And though I speake generally of all Byshoppes yet do [Page] I not meane all. But I meane them onelye, whose fruites shew them what they be. For by theyr fruites they shall be knowen, sayth our sauioure Christe. Nowe I thynke surely, that these gelous fathers, when they shal chaunce to reade thys, wyll saye vnto me, as the wyse deputie Festus sayed to Paule Thou art madde. Whereunto I wyl make lyke answere as Paule dyd to Festus. I am not mad (good syr) but I speake wordes of trueth and sobernes, whyche thynge ye shall well knowe hereafter, if you do not amend.

And nowe at the laste after this long digression, to returne agayne to my purpose to shewe you myne opinions wherein I disente from manye other: they be these. Euen all the .vi. Articles established (thorowe the byshops meanes) by thacte of parliamente, and solemnly read in al parish churches thorow out the realme eueri quarter of the yere once. Whych thing though it be established with as much assurance as my brother my Lorde of winchesters wyt coulde deuise, yet must it be destroied, bicause it is of mā & not of God.

For the Lorde destroyeth the councelles cels of natiōs, he reproueth the thoughtes of the people, and the councels of princes: but the councell of the Lorde abydeth for euer. Psalme .xxxiii

And amonge those forsayed syx articles I moste distent from other in the Sacramēt of Christes blessed bodye and bloude. For where as they say, that vnder the accidentes whyche be there by a miracle wythout any substance is conteyned the naturall bodye and bloude of Christe our Sauioure: I denye those fayned miracles, & saye, that there doeth still remayne bread and wyne in their kynde and be consecrated by the inuisible workynge of the holye Goste, to be a sacramente, sygne or token of the blessed body of our Sauioure Christ, torne on the crosse for oure redemption. And as towchynge these wordes, thys is my bodye that is geuen for you, for as muche as they be a parte of the scripture, euen oure sauioure Christes wordes of him that neuer made lie: I beleue thē to be certayne and true in that sense that he spake theim and meante theim. Thys is my sure fayeth, wherfore I am herein far frome any peryle of herisie, althoughe I wade no farther therin at al, but euen prison my wit, reason and vnderstanding, into the obsequie seruice, and obedience of Christe and fayth, and say to my selfe thus.

For as muche as manye, and excellentelye learned men, varye wythin them selues in the interpretation of this sentence (thys is my bodye▪ et cetera) therefore it muste nedes [...] [Page] and saye. The thinges that we haue hearde and sene we muste [...]eades speake? Lamente your ouerthrow and wepe wyth Peter: and he that made him strōge againe, shal strengthen you also. Thus I leaue you to Christ. Whom I mooste hertelye beseche, to plucke out of your herte, the doctrine that your .iiii. scholemaisters taughte you, and plante in you agayne the doctrine of hys heauenlye father to youre saluation & the establishinge of the consciences of them whome your fall dyd offende.

For whose sakes I haue taken in hande to confute youre Articles, trustynge that God wyll so worcke in the heries of them and you boeth: that you shall all reioyce wyth me for your deliueraunce from that deuilleishe doctrine that you saye you learned of those deuynes that were sent to you in the tyme of your laste imprisonment.

❧ Hereafter foloweth the true copie of the Articles with the confutation of the same

¶ Shaxton. ¶ The fyrste Article.

ALmyghtie God, by the power of hys word pronoūced by the priest at masse in the cōsecration turneth the breade and wyne, into the very natural bodye and bloude of our sauiour Iesus Christe. So that after the consecration, there remayneth no substaunce of breade and wyne, but only the substaunce of Christ God and man.

Crowley.

Thys is sone spoken. But to proue by the scriptures, that it is true: therein lieth all the difficultie of the matter. Here (I am sure your foure scholemaisters wyll saye. That it is done, is manifeste by the scriptures. But howe it is done, reason can not attayne to knowe. Wherefore we muste agaynste reason, beleue the wonderful worke of God aboue reason.

Yet am not I satisfied. Neither can I beleue that they can proue by the scripturs: that the breade and wyne are turned into the bodye and bloud of Christ. Let your scholmaisters therefore (or els do you theyr scholer) shew me what scripture you haue for thys youre opinion. I am certayne you haue none at al▪ excepte it be one that you are wont to wrest for your purpose, and that is thys.

The Lorde Iesus in the same night in the whyche he was betrayed, toke breade, gaue thankes, and brake it sayinge. Take ye, eate ye, thys is my bodye, whyche is broken for you. Hereupon I am sure you wil infer: his conclution. Ergo, the breade is turned into hys bodye. For the selfe same almyghtye God whyche by hys worde created al thinges of nought: hath spokē these wordes, and is much more able, to alter and chaunge the nature of thynges that be, then he was to make the same thynges of nought. Wherfore. & cetera.

Thus haue ye cōfirmed this parte. Thē saye you of the wyne. After the same maner also he toke the cup when supper was done and sayed. Thys cup is the newe testament in my bloud. Thys do (as oftē as ye drinke it) in the remembraunce of me. Here say you and your scholemaisters. The same Christe whych is able to perfourme hys word, hath [Page] sayed of the breade and wyne that they are hys bodye and bloude. Ergo they muste nedes be hys very naturall body and bloud al substaunce of breade and wyne turned into the same. I doubte not but ther is all that you and your scholemaisters woulde desyre me to conclude for your purpose. To thys I (wyth Goddes helpe) wyl make suche answere, that you and all other youre fauters shal be ashamed to wreste it so farre oute of tune here after.

For the fyrste parte you shal vnderstand that I haue taken the text wrytten by saynct Paul to the Corinthyans, bycause this place of Paule is an exposition of the same matter wryttē by the Euangelistes. They writ that Christe toke breade and blessed, & gaue it to hys disciples. But Paule wrytynge to a people that knewe not what thys blissing that the Iewes vsed shoulde meane: he calleth that same blessynge thankes geuynge. Declarynge therby, hat the blyssynge that the Iewes vsed (whyche our sauiour Christ also vsed in thys actiō) was not altogyther such crossing gestures as our masse masters vse: but cō [...]rarywyse voyd of al suche foleish toyes and replenished wyth all Godlye veneration and thankes geuynge. Exemple of thyshane me in the stories of Abraham Isaas and Iacob, wyth other the fathers or [Page] the olde Testamente. Seynge therfore, that Christ toke bread, & gaue thankes: it muste nedes folowe that he gaue suche thankes as the fathers (the patriarckes and Prophetes) vsed to geue. Neyther makyng sygne of the crosse nor of the galow tree (for it had bene all one, to make the sygne of the crosse then, and to make the signe of the galow tre uow For as theues and all other perniciouse felowes, be nowe hanged on the galowe tree: so were they then on che crosse) but wyth reuerente gesture of the bodye, and vpryghte countenaunce towarde heauen: he called on the name of hys father, moste humbly besechynge hym, to worcke inwardly in the hertes of hys Apostles, the thynge that he entended to declare to theim by a visible signe And. S. Paule calleth thys blessyng a thankes geuynge, bycause the fathers dyd alwayes vse in the beginnyng of this blessing to geue thankes to God for the greate merrye that he had allwayes shewed vnto them

In token whereof, they committed vnto hys mercye also, theyr dearlye beloued children, most humbly besechyng hym, to shew lyke mercye vnto theim in prosperynge the succession of theyr enheritaunce, that they by the assistent grace of God, myght walke in the feare of the Lorde, from generation to generation foreuer.

Thus dyd Christe blesse and brake it. If I shoulde aske you what he brake: I doubte not but you woulde answere that he brake breade, and sayed, take ye, eateye, thys is my body. But if I should aske you what it was that he called hys bodye: then I know your answer woulde be after youre olde maner, that the same breade that he toke and brake, was it that he called hys bodye.

But I wyl shew you a lyke thyng to proue whether you can learne to vnderstand this place of scripture by a simile. Apelles toke pensell and paper and drewe theron, & sayed This is Venus. Nowe aske I you whether thys that Apelles spake of were Venus in dede, or hyr Image.? I doubte not, you wyl saye not Venus but hyr Image. Then tell me. Was the pensell and paper hyr Image, or the luniamentes that Apelles? The lines you saye drawen on the paper, and not the paper otherwise thē the glasse is the Image of a mans face whyche appeareth therin.

Euen so say I of these wordes of Christ. Thys is my bodie. He toke breade, he brake it, gaue it to his disciples & said. This is my bodye. As who should say, this breade brokē, geuē to you, & receiued of you is a cleare image of mi body, which is by the wil of my father brokē frely offred & geuē to you & by faieth receyued of you, so that in like maner [Page] as this breade is receyued into the body and naturally nourisheth the same: so doth it declare to you by that naturall propertie, that my bodye eaten by fayeth (that is by beleuynge and trustynge vpon saluation by my sufferynges in the bodye) doeth nourish the soules of as manye as do so eate it.

In lyke maner toke he the cup after supper, saying. Thys cup is the new testament in my bloude. Here maye you (if you haue anye lytle glitteryng of the spiritual knowledge) easilye perceyue that Paule knewe of no traunsubstantiation in thys misterie,

For he reporteth that he learned of the Lord all that he taught the Corhinthyans cōcernynge thys misterye: and yet he reporteth that Christ sayed of the cuppe. Thys is the newe testamente in my bloude. And thyuke you, that if Paule were here, he woulde say that he beleued the substaunce of the cup to be chaunged into the substaunce of the new testament? I knowe well you do not thynke it. For your opinion is, that by the vertue of those wordes, the wyne whiche is in the cup is turned into the verye bloude of Christe. And yet do not the wordes appertayne any thynge at all to the wyne, vnlesse you wyll admitte the fygure whereby the thynge that conteyueth is taken for the thyng conteined. And so doynge, you must saye that the wine [Page] is the newe Testament in Christes blander and not the bloud it self. So that if you wyl nedes haue traunsubstāciation: it must be of the substaunce of wyne, into the substaunce of the new testament. That is the certentye wherby oure consciences are certified of the promise of God made to vs in the scripture.

Wyth thys transubstanciation we could beare, if so be you would not denye, that the substaunce of breade and wyne doeth stil remayne, declarynge vnto vs sensibly (by visible sygnes) the thynge that is in the scripture taught vs by wordes. For immediatly after, Christe▪ sayeth. Do thys so ofte as ye shall drinke to the entente to remembre me therby. That is to saye. So ofte as you wil make youre selues partakers of one cup of wyne, to the entente tu call to your remembraunce thereby, the greate misterie of the participation you haue in me and al thinges that I haue or shal do for you: do it after this forsayed fourme. So that by thys are condempned, as wel the priuate masses, wherin one ministreth and receyueth al, as the freshly transubstaneiation, whereupon is grounded the sacrifice for the quicke and the dead, as shall be declared more at large in the seuerall articies concernynge the same.

To perswade one that were wyllyng to learne, thys were sufficiente. But seyng that [Page] you & your schomaisters are more readye to burn me & al other that seke your soul health (God geue you a better mynde) then to accept our dortrine: I am cōstrained to labour to drawe you by force of argumēts, none otherwyse, then Hercuses drewe the froward Cerberus out of hell. I wyll therefore make thys argument, grounded on the definition of breade. Breade is a confection made of manye graynes, vnited or made into one bodye, by the myxture of water, and force of fyre, hauynge in it the vertue to nourishe the sensible bodyes.

But thys confection remayneth after the consecration (as you call it) Ergo, there remayneth breade. That thys cōfectiō remayneth: I take wytnes of my Lorde of winchester in hys boke wrytten on thys matter.

And if you thinke hym not an Authour Autentyke: make an experiēce vpon me. Let me haue daylie a sufficiente weyghte & measure of that consecrated breade & wyne, and shute me vp frome all other kynde of sustinaunce. But thys one thyng I would desyre. That the breade and wyne ye consecrate: be free from all kyndes of poyson. For thoughe I do knowe that God is able to preserue me frome all maner of poyson: yet wyl I not, neyther maye I tempte my Lorde▪ God so far. But if you, do poyson me, I shall gladlye [Page] suffer it for the trueth sake.

If all thys wyll not content you. I praye you gyue eare to Gelasius, who writeth on thys wyse. Surely the Sacramentes of the In the ce cel holde [...] Rome. bodye and bloude of Christe be diuine thinges, and therfore are we, by them made par takers of the diuine nature, and yet doeth it not sease to be the substaunce either of bread or wyne: but they do remayne in the propertie of theyr nature. And no doubt the Image and similitude of the bodye and bloude of Christe, are celebrated in the action of the misteries.

What thynge woulde you haue more plainlye spoken? But if you wyll not beleue S. Paule, who calleth it breade and the cup of the Lorde euen after the consecration: it is not lyke that ye wyll geue credite to Gelalius, although in dede you, and all such, are wont to gene more credite to the iudgment of men, that lyued not these manye hundred yeres, bicause of theyr antiquitie: then to the verye trueth (which was before thēal) wherby al mens spirites should be tried. Wherefore I would you shoulde not lacke testimonies of thē. And to do you pleasurewithal, I wil resite you i. or .ii. testimonies by y ^e which you may perceiue that you haue erred in this your atticle, and in yuur letter to the kinges highnes also, wherin you say that this your [Page] opinion, hath bene the vnifourme consent of the whole churche, euen frome the Apostles tyme.

Saynte Chrisostom (whom I am sure you [...]pon Math wyll not repute amonge theim whome you call heritykes) sayeth. So sone as the inner eyes se the bread, they flye ouer the creaturs and thynke not on that breade which the baker hath baked: but on hym that called him selfe the breade of lyfe, who is signified by the misticall breade. Saynte Ambrose also [...]pon the Sacrament writeth these wordes. Thys bread that goeth into the bodye, is not so scrupelouslye sought of vs, but the breade of eternall lyfe, whyche vpholdeth the substaunce of oure soule. Saint Augustine also writeth on this [...]n the .xxviii [...]rmon vpon [...] Lorddes [...]ordes in [...]uke. wyse. Vse you thys bread dayly, or do you, after the custome of the Grekes in the easte parte, who receyue it at the yeares ende? If you thinke these mē to be none of the church why do not your honourable Lordes burne theyr bookes, as well as they dyd the Bible wyth other pore mens bokes, wherein was nothynge els conteyned but that is also in these mennes bokes? But to what purpose were it for me to spende muche tyme in reprouyng your honourable fathers doyngs: seynge my lyfe tyme would not suffice to do it anye thynge to the purpose? And to pull you backe agayne frō your detestable blindnes: [Page] I thynke it impossible. For Paule writyng to the Hebre. sayth. It is not possible, that they whych be once illuminate, and haue tasted of the heauenlye gyfte, and be made partakers of the holye Gooste, and that haue also tasted of the good worde of God, and of the powers of the worlde to come, & are slypped out agayne: to be brought againe vnto penitēce, for that (in asmuch as in them lyeth) they haue crucisied the son of God anewe, for theyr owne pleasure, hauynge him in dirision.

Thys notwythstandynge the mercye of God is vpon all hys worckes, and thynges not possible to mā, are possible to God, who knoweth the secretes of your herte, whether you fell of weakenes thorowe the feare of death or of contempte. If of weakenes (as it is our partes to iudge) then dispayre not.

For God hathe aboundaunce of mercye in store wherin you shal haue your part, if you repente. I woulde wyshe that youre scholemaisters and you myght be wonne by this my laboure. But if your hertes be so stony, that the truth can take no rote therin: it shal suffice me, if other the symple membres of Christ hauynge light, may escape the stumblynge stockes that you haue layed in theyr waye. For theyr sakes therfore chiefely, and for you and suche other (if it be possible that [Page] you maye be brought from your blyndenes I haue enterprised thys daungerouse labour And for that thys Article, as it is fyrst, so is it the chefe and principall, wherof the most parte of the other do depende and hange, I am the more earnest in the confutation therof, knowynge for certentie, that the consciences boeth of you and of your honourable scholmaisters are on my syde. But feare to lose the Lordlyke lyuynges of thys worlde, preuayleth agaynste vs boeth. You say with the pharises. Ne forte Romani. But I doubt not, the good mould shal brynge forth fruite by receyuyng the seed. Knowynge that neither the God head can be made of any other substaunce, nother the breade and wyne turned into Christes fleshe and bloude at all tymes when it shal please the prieste to play a masse, mooste superstitiouslye breathynge out the wordes that oure Sauioure Christe spake to no suche purpose. For as S. Augustine [...]pon Iohn the .xxx trea [...]ise. sayeth, it maye be in one place onelye. And as the same Augustine writeth to Dardanus. We muste take good heede that we make not so diuine a thynge of thys bodye, that we denie it to be a body. For it foloweth not that all thynges whyche be in Christe shoulde be in all places at once as Christ is For then shoulde we also be in all places at once. For the scripture doth truely record of [Page] vs, that we lyue, moue and be in hym. It is manifest therfore, that notwithstanding the wordes pronounced by the prieste: the breade and wine remaine in their natural propertie, euen after the consecration as you call it.

Shaxton. ❧ The seconde Article.

THe sayed blessed Sacramente, beynge once consecrated, is & remayneth styl, the very body and bloud of our sauioure Christ, althoughe it be reserued, & not presētly distributed.

Crowley.

Thys Article is a braunche of the othe [...] and is not in credite wyth thē that haue the other in suspition. Wherefore, haueynge sufficientlye spoken of the other: it shall not nede me to tarye longe vpon thys. Neuertheles, bicause I perceyue you go aboute to hange an other article vpon thys: I shal (by the healpe of God) make hym so bare, that your other shal take no holde therat. Wher as you saye therfore, that thys Sacramente beynge once consecrated, remayneth styl the verye bodye and bloude of Christe: I muste ashe you this questian. Whether the bodye and bloude of oure sauioure Christe, be corruptible, and maie putrifie or not? I am certayne of it, you wyll saye no. Well then muste I aske you an other question.

If the Sacramente be longe kepte, paste the tyme that breade and wyne wyll naturallye be swete: wyll it not be mouldy, r [...]tten, and sower? I doubte not but you wyll saye yea. For your holy father made a lawe that you shoulde shyfte the pyxe euerye moneth puttyng into it newe consecrated cakes and spende the olde, & the wine maye not be kept at al, but presētly spent whē it is consecrated, bycause it will sone be sower. Is not all thys true? I am sure you can not deny it, Wel then wyl I cōclude wyth this questiō. If the substaunce of the sacramēte (I meane the naturall substaunce) maye be musty rotten and sower, and the bodye and bloud of Christe (whyche you saye is the onelye substaunce of the Sacramente) can not by anye meanes putrifie: I praye you tell me howe the bodye and bloud remayneth in the Sacrament beynge reserued, and what thynge it is, that doeth therin receyue putrifaction. Perchaunce you wyll answere me as youre scholmaisters are wonte to answere, when men saye they fele, see, and taste breade and wyne in the Sacrament. The qualities (say they) do remain, but the substaunce is chaū ged into the bodye and bloude.

But when the Sacramente shall be corrupted: I thynke your scholemaisters & you wil saye, that the substa [...]ce remaineth and [Page] the qualities be chaunged. That is to saye, the bodye and bloude of Christe (whych as you say is the onelye substaunce of the Sacramente) remayneth vncorrupted, but the qualities, that is to saye, swetenes clear [...]es, whytenes, & al other the qualities of breade and wyne, do corrupte. Would God youre greate maister Aristotle myghte heare you make thys answere. I doubte not he woulde beare no more wyth you then he dyd wyth hys maister Plato in the opiniō of the eternitie of the worlde. But you wyll saye perchaunce. What shoulde we do wyth Aristotle in these matters? Aristotle was a manne that builded altogyther vpon reason, but in thys thynge we muste stycke to fayeth and let reason passe. But wyth your patience, do not our maisters of Oxford and Cambrige affirme that al students that entend to haue iudgement in scripture, must fyrste read Aristotles worckes? Haue they not in these vniuersities .vii. yeares at the leaste, wherein theyr chiefe studye muste be in Aristotle, before they can be admitted to the most sacre [...]e studye of Gods holye worde? I praye you therfore, disdayne not your olde maister Aristotle, but heare what he sayeth of putrifaction. Putrifaction (sayth he) is the corruption of the naturall heate in a moyste bodye, whyche corruption chaungeth by an externe [Page] heate. If putrification therfore, be in a moist bodye: I praye you tell me what moiste bodye it is in the sacramente that receyueth the putrificatiō. As for the qualities whych you saye do corrupt, are no bodyes, neither haue they anye substaunce, but are mere accidentes, thynges that do chaunce to be in bodies that they maye be both sensible. For neyther the bodyes wythout thē, nor they wythoute the bodyes can be sensible.

Seynge therefore, that the putrification muste nedes be in a bodye, and that the qualities be no bodyes: I pray you let vs know what bodye receyueth thys putrification in the Sacrament? I am sure you wyl not say, that the bodye and bloude of Christe doeth putrifie: then muste you nedes graunte, that eyther there remayneth the substaunce of breade and wine in the sacrament whych receyueth thys putrification, or that the Sacramente beynge so reserued, returneth to the nature of breade and wyne agayne, and so receiueth putrifaction, as bread and wine. Whyche thinge graunted, one of your two Articles must nedes be hereticall, chuse you whether. Yet do I coniect an other of your answeres. You wyl say, perchaunce, so long as the sacramente is swete and tollerable to be receyued into the stomake, it is & remayneth styll the bodye and bloude of Christe: [Page] but as sone as it beginneth to putrifie, it ceaseth to be anye longer Christes bodye and bloude, to the greate peryll of them that so kepe it. If you say that I do but dreame this answere of myne owne heade: I wyll aske you, who made you so bold to burne it whê it doeth stynke, if it do not then cease to be the bodye of Christ. Wyl you burne Christ as an herityke, wyll you be more cruell to hym, then you were to pore Tracie (whose bodye you burned after hys death onelye) burn p [...]ge hys bodye after hys resurrectiō? Yea, if your Articles be true: you burne hys Godhed also. I thynke therfore, you coulde not shape a better answere for youre selfe, then to say, that Christe boeth God and mā hath made hym selfe bread and wine again, bicause he coulde not otherwyse escape burnynge. For your holie father hath alreadye geuê the sentence in hys holye bible of Decrees, that if it fortune this substan̄ce (which you cal god & mā) to stinke: that thē it muste be burned without merci. Wherefore if you graūt that it remaineth stil the body & bloud of Christe, notwithstādinge the putrifactiō: you must nedes graūte also, that you burne the bodie & bloud Christ. But if you say it ceaseth to be the body & blud of Christ, whē it beginneth to putrifie: then doeth it not remaine the body of Christ whē it is reserued.

For if it remayne the bodye and bloud of Christ whyle it is swet: then doth it remaine in the same estate for euer. Yea, if it be once chaunged from the nature of breade & wine and become the incorruptible bodie & bloud of Christ: it can neuer be corruptible agayne but shall styll remayne incorruptible.

But experience teacheth vs, that it remayneth not styll incorruptible. Ergo the substaunce is not alltered at all. And herupon I conclude, that it can not remaine the naturall bodye and bloude of Christe, bycause it neuer was the same.

Shaxton. ¶ The thyrd Article.

THe same blessed Sacrament beinge consecrated, is & oughte to be worshypped and adoured, wyth Godly honour, wher so euer it is, for as muche as it is the bodye of Christe, inseperably vnited to the deitie.

Crowley.

In the ende of thys article, you poynt as it were wyth your finger, wher you would haue hym to take holde by the other that went before saying. For asmuche as it is the bodye of Christe, inseparablye vnited to the deitie. But I thynke it beste for you to seke oute some corner to hange hym in, for here [Page] you can haue no sure handfaste. For if you be remembred, I haue cutte of the knagges that you poynted vpō. I wyll not deny (yea I wyll proteste and defende) that the Sacramentes of the body and bloude of Christ be reuerente thynges, and that they onghte to be reuerently vsed amonge the fayethfull membres of Christe, but to honoure and adoure theym wyth diuine honoure, I saye is no lesse then detestable Idolatrye.

For as onely God is diuine, so must diuine honoure be geueu vnto hym onelye. If these Sacramentes therefore be not God. What can it be lesse then Idolatrye, to honour thē wyth diuine honoure?

That they be not Gods is sufficiētly proued in your other articles, & yet shalbe more playnlye proued here. Fyrste if they were God, then were that nowe breade and wine (the worke of mans hande) that shall to morowe be God, the creatoure and maker of all mankynde. So that I shall thys day be able to make the thynge that to morowe shall be able to make me, yea and that in deede made me at the fyrste.

I shall grind wheate & presse grapes, & with the one parte therof shall I fyll my stomake and be drunke, and wyth the other I shall make me a God, and an almyghtye creator and maker. What is thys better, then to cut [Page] downe a tre and to warme me at the fyre of the one parte therof, and to make me a God of the other? But I thynke verye shame wil cōpel you to recant certaine of youre former words, & to say that you meane not, that the substan̄ce of the bread is turned into the substaunce of god, but that it is (thorowe the almighty word of god spokē by the priest) turned into the substaūce of the body of Christ. And that you infer thereupon the essentiall presēce of the deitie, for that they be inseperably vnited togyther. A fyr, if you wyl graūt me thys, I se well you wyll not stande to your fyrste Article: wherin you affirme, that after the wordes of consecration, ther remaineth no substaunce of breade and wyne but the onely and verye substaunce of Christe God and man. For if you saie that the substaunce of the breade is not turned into the substaunce of the godhead: thē is he none otherwyse in the bread after the consecration then he was before. Before the consecration the breade was not to be honoured with diuiue honour: therfore it is not to be honored with diuine honour at all. But here you wyl saie that although the substaūce of the bread be not turned into the substaunce of the godhead yet is God otherwise presēt in the Sacramēte after the cōsecration, then it was before. For the second person in trinitie beinge [Page] incarnate, and remaynynge inseparablye vnitted to the father and to the holye Goste. it muste neades be that the manheade of the same persō beynge risen agayne from death is inseperablye vnited to the Godheade, so that the Godheade is alwayes essentiallye presente wyth the bodye.

All thys is true, but it foloweth not of thys, that the Godheade is otherwyse presente in the bread after your consecration (as you cal it) then it was before, bicause the bodye wherein Christe is incarnate, is not nor can not be substanciallye presente there. For that were as much to saye, as that the body wherin Christ is incarnate, is so mixed with the deite, that it is in al places at once, as the deitie is. Whyche sayinge is agaynste the doctrine of Athanatius in the Creede that you synge and reade daylye in your prime. Wherin he sayeth. Deus et homo vnus est Christus, non confusione substantie, sed vnitate persone.

That is, Christe beinge but one, is boeth God and manne. Not by the mixture of the substaunce, but by the vnitie of the person. If the substaunce therfore of God and man be not myxed togyther: then is not the manheade so large to be in all places, as the deitie is. For of it owne nature it can be but in one place at once.

And thys is it that. S. Austine speaketh [...]d Darda [...]ine of in thys wyse. We muste beware that we do not so set vp the diuinitie of the māhead, that we take awaye the veritie of the bodye For it is not consequent, that the thyng that is in God should be so in all places as God is. For the scripture doeth moste truelye recorde of vs, that welyue, moue, & be in hym and yet be we not in all places as he is.

But man is in God after one sort, and God is in man after an other sorte. After a certain peculier sorte. For one person is boeth God and man, and boeth are one Christe Iesus. In all places, in that he is God, but in that he is man, in heauen. If thys be not sufficiente, heare yet more of the same Augustine. As concernynge hys manhode, he was in earth and not in heauen (where he is nowe) when he sayd. No man ascendeth into heauē sauynge onelye the sonne of man whyche is in heauen, who dyd also descende from heauen. I passe ouer here, manye testimonies of the auntiente doctours, wherby is manifestlye declared the locall nature of the body of Christ, and that it is, nore can no more be in all places at once now, then it myght when he yet liuinge vpon the earth.

But perchaunce you wyl not be ashamed to saye that it myght euen then be in all places at o [...]ce. For in verye dede your Articles declare [Page] no lesse but that you thynke it to haue bene in .xiii. places at once, the nyghte before he suffered. Whych thyng graunted, it must nedes fo [...]owe, that it beynge a mortall bodye, myghte be and was in manye places at once.

But to satisfye you in this matter, I would you should thorowlie scanne the wordes of Christe to his Apostles, when he told them that Lazarus was deade. For youre sakes (sayeth he) I am glade that I was not there. Now thinke you by these wordes, dyd christ ieste wyth hys disciples, or dyd he speake in earneste? If he meaned good fayth by them (as I suppose you wyll saye that he dyd) howe can you denye but that his body was then locall and coulde not be in all places at once? For if he dyd not ieste wyth hys disciples in these wordes, he meante none other thinge by thē, but that hys disciples shoulde beleue him to be God, for that aboue the nature of man, he beynge absente, knew without any mannes relation, that Lazarus was deade. And so the verye wordes do sounde. For he addeth. That you maye beleue. As he shoulde haue sayed, and as the texte lyeth in dede. I reioyse for your sakes, that youre fayeth maie be confyrmed in the opinion of my diuinitie, knowynge that I was not ther presente in body, and canne tel you of the [Page] death of Lazarus, wythout relation of anye that was ther. Now tel me, if Christ might haue bene in many places at once in his mā head: what should it haue holpē the fayth of the Apostles, to saye that he was not there? This matter is to manifeste. Wherefore I thyuke it but waste laboure to go aboute to make the daye brighter. For thed aye birdes can holde theym selues contente wyth thys lyght. As for the lurkinge night byrds that fle the lyghte: the encrease of lyghte shoulde but driue them into darcker corners.

Wherefore I shall desyre the Lorde of hys infinite mercye to open theyr eyes and to take the vaile from theyr hertes that they maye be able to abyde the lyghte, and to receyue into their hertes, the trueth of Goddes worde, confessynge wyth the fayethfull mē bres of Christe, that the sonne of God the seconde person in trinitie is and euer hathe bene God, equale with the father and the holy Gost. And that although (as he is God) he can not be conteyned in anye place, but is immense, increat, almighty, and euerlasting. Yet as he is man, he is and muste neades be in one o [...]ely place at once, and beinge ascended into heauen, is locally ther and not here as he was locallye here and not there, before hys ascention.

Thys is oure fayeth in Christ Iesus, the [Page] onelye sonne of God, whome we honoure, and beleue to be honoured, neythere in the mounte of Samaria, neyther in Hierusalem but in spirite and veritie.

Wherefore when you saye come o [...]te into the deserte, for loe there Christe worketh miracles, in our blessed Ladyes chapel, And when you saye knele downe before the pyxe, for lo ther is Christe reallie presente: we say vnto you that our shepeherde Christ hath geuen vs warnynge to be ware of you wherefore we wyll not beleue you. But we beleue & confesse that he sytteth on the right hande of God the father, wher he muste be honoured in spirite, tyll he come to iudge the quicke and the dead and that no diuine honoure oughte to be geuen to any creature in heauen, earth or in hell.

Shaxton. The fourth Article.

THe churche (by the ministration of the prieste, offereth daylye at the masse, for a sacrifice to almyghtye God, the selfe same bodye & bloud of our sauiour Christe, vnder the fourme of breade and wyne, in the remembraunce and representation of Christes death & passion.

Crowley.

Before I canne saye anye thynge in thys matter, I muste knowe what churche it is, that doeth as you saye offer vp thys sacrifice, by the ministration of the prieste. Is it the same churche that offered vp Christe on the crosse, or is it the churche that was redemed by that sacrifice: If it be the same churh that offered vp Christe on the crosse, then it is the congregation of the wycked. For so sayeth the Prophete. The wycked haue persecuted me. But I am sure you wyl say, it is the churche that was redemed by that sacrifice, that offreth it vp now by the ministration of the prist. Here I might axe of you, how you coulde proue to me, either by the scriptures or by aunciēt doctors, that the churche redemed by that sacrifice, may offer it vp agayne so often, to the entente to redeme thē selues therebye? But to that you wyll answere that they offer it not vp for theyr redemptiō, for they were redemed once for al. Yet wyl not I be suffised wyth thys answer For I am sure you say in the cānon of your masse, these wordes. For the redemption of the soules of thy churche. But I wyll not muche contend wyth you in this matter, bicause I am fully perswaded that your own conscience crieth out againste you therin.

Shew me (I pray you therfore) some one [Page] sentence of the scripture, or of the aunciente Doctours, that maye seeme to mayntayne youre assertion. You wyll perchaunce recite me the wordes of Paule to the Hebrues, say inge, Euerye prieste is ready, dayly offering vp sacrifice for sinne. This maketh so much for your purpose, that if you reade the nexte sentēce folowing, you shal sone se it marreth all youre market. For it foloweth. Which can neuer take awaye synne. If that whiche is offered vp by the prieste, can neuer take awaye synne, thē is it not the same that was offered vpon the crosse, for that toke away sinne, yea and was of force to take awaye al the synnes of the worlde.

But to what purpose shoulde it be to make manye wordes aboute this texte, seyng that it is manifeste, that Paule doeth here speake of the priestes and sacrifices of the old lawe onelye, and not of anye sacrifice to be offered amonge christians. Yea, not muche after the words cited, he is not afraied to say that ther is no more sacrifice to be offered for sin.

Yet bycause you Sacrificers are wonte to wreste this place (as it is manifeste that you haue done manye other) I thoughte it good to gyue you a wound with your own weapon. And now I shal despre you to hearken to the wordes of the same Paule, to the cō trarye of your Article, whyche are these.

No man can offer vp a greater sacrifice thē hym selfe. Youre prieste therefore, can not offer vp Christe in sacrifice, bycause Christe beynge offered vp muste nedes be the greateste sacrifice, and so canne he not be when a prieste sacrificeth hym, for if the priest sacrificed hym selfe, he should be the greatest sacrifice that he coulde offer, for no manne can offer a greater sacrifice then hym selfe. Yea God requireth non other sacrifice of vs, but our selues as writeth. S. Paule. Geue your Roma .xii. selues a lyuynge sacrifice to God. And the Psalmisse. The sacrifice that God accepteth is a penitente spirite, a contrite and humble hert. Wherby it is manifeste, that the cōgregation redemed by the sacrifice offered on the crosse, doth not nor can not offer vp this sacrifice you speake of. For (as Paule writeth) he can not be offered vp, but he dyeth. Wherefore he offered hym selfe once for all, bycause he coulde dye but once. Yet graunte he myght die euery day, would you thinke that to be his church that wold kil him euerye day? I thinke not vnles you take Iudas & the Iewes to be of his churche not wythstāding the one betraied him whō the other crucified. Thus se we that the churche of christ knoweth of no sacrifice that they offer by the ministration of the prieste. But they make theyr own mēbres a liuely sacrifice to [Page] God, as Paul willeth thē to do. And knowynge thē selues to be the kynglye priesthod that Peter speaketh of: they do (as Saynte Augustine sayeth) boeth vowe and gene thē i. Peter .ii selues vnto God. Offeringe vp them selues vpon the aultare of theyr hertes, nothynge The .x. boke▪ De ciuitate dei. regardynge the fonde inuentions of youre idle braynes, wherby you go aboute to offer Christe to hys father agayne. Hauynge not onely no suche commaundemēt in the scriptures: but greate plentye of manifeste scriptures and saynges of the moste auncient doctours to the contrarie. But I suppose you regarde neyther of them. For you are (as it semeth) whollye addycte to your whoryshe mothers doctrine, and that maketh you writ so circumspectlye, teachynge two contraries in lesse then six lynes of your Article of thys sacrifice. For you say fyrst, that it is the self same that was offered on the crosse, and at the laste you saye it is done in the remembraunce thereof. Nowe tell me I praye you whether the thynge remembred and the remēbraunce of the thing be not cōtrary The Artiters cal thē Relatina, and therfore most cōtrary. Euē as the maister & the seruaunte, the father & the sonne & such other. For in respecte of his maister, the serua [...]te can by no meanes be maister, nor the sonne a father in the respecte of hys father.

As you say therfore, it is the remēbraunce of the sacrifice done on the crosse, Ergo it is not the selfe same sacrifice.

Shaxton. The .v. Article.

THe same bodye and bloude that is offered in the masse, is the very propiciation & satisfaction for the sinnes of the worlde, for asmuch as it is the selfe same in substaūce, that was offered vpon the crosse for our redemption. And the oblation and action of the prieste, is also a prayse and thankes geuyng vnto God for his benefites, and not the satisfaction for the synnes of the worlde. For that is onelye to be attributed to Christes passion.

Crowley.

If I had not sufficiently declared in your fyrst, seconde and thirde Articles, that the sacrament is not the selfe same in substaunce that was offered on the crosse: then ought I in this place to be occupied therin. For I perceyue you point vpō sure hold ther. But forasmuch as I haue made it so plaine that you can not take any handfast ther: I shal desyre you to learne to turne this sentence, and say. For asmuch as, that body and bloud, which is offered in the masse, is not the selfe same in substaunce, that was offered on the crosse, for our redemption: it is not, nor can not be [Page] the propiciation and satisfaction for the synnes of the worlde. And if you be not yet satisfied as concer [...]ynge the fyrste: I pray you reade and vnderstande the wordes of Peter Act .iii. wrytten in the Actes of the Apostles. Repente you of your erroure and returne, that youre synnes maye be wyped awaye. That when the tyme of the refrigeration from the syght of the Lorde shall come, and he shall sende the same Iesus Christe, whyche hathe bene before preached vnto you (whō heauen muste nedes receyue vnto the tyme of restitution of all thinges) whych God hath spoken by the mouth of al hys holy Prophetes frome the begy [...]nynge.

If heauē must needes receiue him vntyll such tyme as that day shal come wherin the Lord shall restore al thynges: then muste we know after what maner heauē shal receyue hym. For after some maner he lefte not heauen when he descended to be incarnate, nor the earthe when he ascended in the syghte of hys Apostles, but was is and euer shall be boeth in heauen, earth, and hell. But (as. S. Ad Dardanum. Augustine saieth) as he was manne, he was in earth and not in heauen (wher he is now) when he sayed, no man ascendeth into heauen, sauynge the sonne of man whyche is in heauen, whiche also descended from heauen. And in thys respecte shal he come from heauen [Page] to iudge the worlde. For otherwyse he is here already and euer hath bene. If we therefore, wyll not wyllyngelye shut vp the eyes of our conscience agaynste the manifest trueth: we muste nedes graunt that the very naturall bodye, whyche was borne, dyed, and rose agayne, is also ascended from the earth to heauen, & hath frō that time bene, is and shalbe there to the day of hys comming to iudge the world. Wherupō it must nedes folow, that the prieste can by no meanes offer in the masse, the selfe same substaūce that suffered on the crosse for our redemption.

In the residue of your Article, you seme to denye that you affirmed before. For here you say that the oblation done by the priest, is not the satisfaction for the synnes of the worlde, for that is onelye to be attributed to the passiō of Christ. But if the oblatiō done by the prieste, be not the satisfaction for the sinnes of the world: thē is it not the offering vp of the self same substaunce that was offered on the crosse. For the offerynge vp thereof was and is the satisfaction for the sinnes of the worlde. But if you wyll saye, that the action of the prieste is not the offerynge vp of the selfe same substaunce that was offered on the crosse: then wyll I saye that you denye the fyrste parte of your Article, which is, that the bodye and bloude offered in the masse is the very [...] for the synnes [Page] of the world. I wil also therupō deny, that it is any sacrifice at al. For a sacrifice cā not be without the offering vp of some thing. And other thing is ther none offered in the masse thē that whyche you call the selfe same substaunce: therfore if it be not offred ther is nothing offered. And therof it foloweth that it is no such sacrifice. But I knowe you wyll say, that you meane by the oblation and action of the prieste: the prayers and thankes geuynge, whiche he offereth, and so it is a sacrifice of praise & thākes geuing. Wherunto I answere, that if there be anye prayer, or thankes geuyng offered in thys action, they are not the whole: no not the tenth parte of the action, if they be compared wyth the crossynges, whysperinges, doukynges, and other the iuglynge iestures of the prieste in the same action. Wherefore if it shoulde be named aryght, it should be called a iuglyng cast, & not a sacrifice of praise & thankes geuinge. For al such actiōs oughte to beare the name of that which doth most abound therin. But in very dede if it were vsed aryghte, it myght ryght well and ought to be called the sacrifice of prayse and thankes geuynge for that it were thē the presēt consalation of our weake cōsciēces, putting vs out of dout that we are the tru mēbres of Christ, vnited & knit togither in him by the might of God [Page] in our hertes, thorowe the fayeth in Iesus Christe, whereby we receyue iustice, and are made partakers of all hys iustice and deseruinges, no lesse then we are made partakers of that Sacramentall breade and wyue, at the receyuynge whereof, we render prayses and thankes, euen frome the verye bottom of our hertes, desyerynge the eternall father neuer to suffer vs to be vnthankeful, for the inestimable loue that he declared towardes vs, in that he spared not to geue hys onelye sonne euen vnto the death of the crosse, for oure sakes.

Shaxton. The .vi. Article.

THe saied oblation or sacrifice, so by the prieste offered in the masse is auaylable and profitable, boeth for the quicke and the deade, although it lyeth not in the power of mā to limit how muche, or in what measure the same doeth auayle.

Crowley.

If I were not fullye perswaded, that in the time that you writ these Articles (other els subscribed vnto them) for thei seme to be boltes of wynchesters quiuer) the good spirite of God had lefte you, and the euyll spirite was entred, as into Saul, the fyrst king [...]ynges .xvi. of Israell: I coulde not meruayle inoug he [Page] at your greate obliuiousnes herein.

For in the laste Article we spake of, you sayed that the satisfaction for the synnes of the world, was to be attributed to the passion of Christe onelye, and not to the oblation or action of the prieste in the masse. For you sayd, that it was but a sacrifice of praise and thankes geuynge to God for hys benifites. And nowe yé saye that the oblation afore named, so offered vp by the prieste in the masse: is auaylable borth for the quicke and the deade, althoughe it lye not in the power of man, to lymet howe muche, nor in what measure it auayleth. I can not se therefore, but that you are so forgetfull, that you forget in thys Article the thyng that you spake of in the last. Yet bicause you shal haue none occasion to thinke me partial in thys matter I shal take euery thynge to the most anauntage for youre opinion that maye be. And then shall I (by the ayde of God) declare your confuse opinions so plainlye, that you your self shal dislike thē, I doubt not. Fyrst you might say, that in this article, you mene of that oblation or sacrifice, that you cal the bodie and bloud offered in the masse, whiche you saye, is the selfe same that was offered on the crosse, and then it is and muste nedes be auaylable and profitable for the quyche and the dead, because it is the satisfaction for [Page] the synnes of the whole worlde, whych you saye in the ende of your laste article, is to be attributed onelye to the passion of Christe. Wherfore, to make thys your meanyng, is to deny that which you said before. I would therfore thynke it beste for you to saye, that you meane here of the oblation and action of the prieste, whyche you call the sacrifice of prayse and thankes geuyng [...], and then I shall despre you to tell me what profitte it is that commeth to the quycke and the dead by thys sacrifice.

Perchaunce you would saye, that although it be not a full satisfaction for the synnes of the worlde: yet is it a meane whereby the soules of them for whome it is done, do emoye the satisfaction made by Christe on the crosse. For so do some of youre doctours teache, sayinge that it is the applycation of the merytes of Christ, to the sayers, hearers and biers thereof. But amongeste all other, I woulde fayne know of you, what the sellers do gaine by thys. Doubtlesse (as I suppose) more then al the rest. For they obtaine thys worlds welth therby, what so euer the other haue. What they shall lose at the daye of the Lorde, iudge you. I trust not to be par tener wyth them in theyr gaynes. But thys I wyl say to you. If thys be such an applicatiō as you make it: you are far vncharitable, [Page] that (haueynge a competente portion to lyne vpon) do not continually occupie youre selfe therin, seynge you be called thereunto. Yea I thinke it no lesse thē your boūden dutye so to do: seynge you be called to so hygh a ministration, as to applye the merites of Christe to mens soules. But to auoyde this greate trauaylle, it shall be beste for you to saye, as the pardoners dyd by theyr pardōs and as your purgatorye prieste saye. No pe [...]ye, no Pater noster, the money muste fyrste applye your sacrifices: and then your sacrifices muste apply Goddes mercies.

Oh moste detestable, and more thē blasphemouse doctrine. Shall youre fonde in [...]tions, applye the merites of Christe to the soule of mā? Shal not the faith in Christ do thys thynge? Shall wee loke to be made partakers wyth hym, by other meanes then he hath appointed? Wyl you (villayne wret rhes) take vpon you to make marchaundise of Christes merytes.

Ye blynde guydes, heare the threatnings Esai .v. of the prophet. Wo be to you that cal good ruyll, and euyll good, lyght darckenes, and darckenes lyghte. If it be good to truste in youre applycations: then is oure sayeth in vayne. If we maye receyue Christes merites, wythout youre applications: then are they vayne.

That we maye do so, is marifeste by that many receyued them before youre applications were inuented, And wher haue you any commaundemente in the scriptures thus to applye Christes merites at youre pleasure? Wyll you apply the merytes of Christe to the membres of the deuyll? What adulterer what, ertorcioner, what vsurer, what whormonger, what murtherer, wyll not you saye masse for, if you be hyered. And do you not saye that the masses whyche you synge and sayeare the application of Christes merites to them that you say them for?

Oh adulterous generation. Forget not Esay .v. the forsayed cursse of the prophete. Wobe vnto you that cal good euyl and euyl good. You saie it is good to purchase your chauntres, trentalles, and dirige masses, for the healthe of our soules, boeth whylse we be alyue here, and whē we be deade. But to trust in the deathe of Christe onelye, and to bestowe our ryches vpō the lyuely Images of God, the blynde, lame, and impotent creatures, regardynge nothinge of your apylhe applications: you saye is herisie. Thorowe you are the people prouoked to anger, and are become the chyldren of lies, refusyng to here the lawe of God. To them that se: they saye, se not, And to them that serche out, they Esai .x xx. saye, searche not oute for vs the thynges [Page] that be straight and good. Speake to vs the thinges that please vs. Seeke oute erroures for vs.

Alas for you (mouste miserable men) if it were better to be tyed to a milstone and cast into the sea, then in offende one of the leaste lyttle ones that beleue in Christe: what plages rā you hope to escape, that haue and do daylye offende so manye? Is not the whole multitude of the people brought to such pas by your vngodlye preachinges and whisperinges in eares: that they hate euen to death, al them that preach the pure worde of God voied of al the dregges of Dunsse learning and mans traditiōs? Preach to v [...] (say they) the doctrine that onre fathers folowed. It was neuer mery in Englāde, sence the newe Testament and Christ was somuch spoken of. Thys is youre doynge.

This is the fruit of your popeish preaching Repent you of thys (O you Romeishe merchauntes) for your citye shal fal, & the great destruction therof is at hande.

Shaxton. The seuenth Article.

IT is not a thynge of necessitie, that the Sacrament of the aultare, should be ministered vnto the people vnder boeth the kyndes of breade & wyne. And it is nont abuse that the same be ministred to the people [Page] vnder the one kynde, for as muche as in euerye of boeth the kyndes, whole Christe, boeth body and bloude is conseyned.

Crowley.

As the wordes of thys Article be placed they seme to teache that in some thynge ther is none abuse, thoughe the thynge whoche ought of necessitie to be done: be left vndone But I wyl not greatlye stryue wyth you in thys matter. Idyd onely thynke it good (by the way) to touch it: bicause you shuld know howe spttle diligence and learnynge is shewed in your Article. As for the meanyng of youre article: I take it to be none other, but that the robbynge of the people of one parte of the communion: is none abuse. No mar, uaile though you be of this opinion: for you teache it to be none abuse to take the whole from them, vsurping to your selfe, the thing wherof (by ryght) ye ought not to be partakers. And as it semeth by your negligēce in the ministration therof: it is agaynste youre wyll, that you distribute that one parte once in the pere. Yea, a man cā gather none other by the externall sygnes: but that the money you receyue at Ester, is the onelye cause of your administratiō then. For thys you will be sure of. The money shal be payed, before you wyll minister. And then one mans [...] ney is as good as an others. Paye the some [Page] and thē ye are al welcome. But he that hath nought to paye, must eyther begge, or tarye on other daye. Yet can I alowe the order of the tauerns to be much better then thys. For there a man shall eate his breade, and drinke hys wyne, and then cal for a rekenyng. Yea, he shal haue more for his farthynge, thē you wyll geue hym for his .ii. pence. And as you saye youre selfe, the wyne is as good in the tauecue, as when you gyue it to the people For you bestowe not so muche as one [...]rossynge or whisperyng ouer it.

Marye I thynke you inyxe it wyth water to declare that ther ran boeth water and bloude out of our Sauioure Christes syde. And as for the breade you saye is none, but fleshe in the lykenes of breade.

And in the ministratiō therof, you speake in a straunge tonge (as iuglers do) bycause men shoulde thynke the wordes to be the worckers of the feate. I speake these wordes to declare your sacrament to be no communion, but a Romyshe merchaundise. Wherfore it shoulde be none abuse at all, thoughe both the parts were takē frō the people and you to. But to witholde the one parte of the cōmunion of the body and bloude of Christ from the people, I laye (and wylby the ayde of God prour) that it is no lesse abuse, thē to teach that Christ shed not his bloud to: thē.

Fyrste we muste knowe▪ whether it were necessarye for Christe to i [...]stitute the communion vnder boeth the kyndes or not. If it were necessarye (as I thynke you wyll not denye) then is it also necessarye, that al, as manye as shall be admitted to that communion: do also recey [...]e it vnder boeth k [...]ndes Othere [...]s were the one parte instituted in vayne. For other vie is there none of thys sacramēt: but to be receyued of the faythful beleuers, to remembre the deathe of Christe thereby, and to certifie theyr owne consciences of the part they haue with him in al hys deserninges, & of the couplinge togyther of al the fayethful mēbres of Christes churche into one body by faith. But if you be so shā les, that you wyl deny that Christ did necessarilie instituted the cōmmion in boeth the kyndes: then wyll I saye vnto you that he could not otherwyse haue declared vnto vs the misterye of hys [...]leshe and bloud, thē by boeth the kyndes. For what other thyng is the mistery of the flesh and bloud of Christ: then that lyke as the body lyueth by breade and brothe, recey [...]ed by the mouthe, so doeth the soule lyue by the merites and dese [...]ynges of Christe in the fleshe, receyued by faieth, as by the mouth of the soule. And thys is it that Christe speaketh of. Iohn .vi. Except ye eate the flesh of the sonne of man [Page] and drynke his bloude, you shal haue no life in you. So that if he woulde by visible signes declare vnto vs, that his fleshe & bloude are the necessarie fode of oure foules: no remedye, he muste nedes do it by the necessary fode of oure bodyes. Seynge therefore that the broth or lycoure, is as necessarye for the sustinaunce of our bodyes, as the breade is: it could not be but necessary to institute this Sacrament or misterye, in boeth. Well now I am sure you wyll not denye the necessitie of institutynge the communion in boeth the kyndes. But thus perhappes you wyll say (wyth your scholmaisters) that as the Apostels (who onelye were presente at the institution therof) were priestes: so is it onelye necessarye, that priestes receyue it in boeth the kyndes. For the wordes of the supper, beynge spoken to the Apostles: must extend no farther then to theyr successours.

If al the Apostles were priestes, then is it like that the ordre of knaue traitour priestes hath bene deriued, euen frome the Apostles tyme. For there was one amonge them that was a kna [...]e & a traitour And therupōyo [...] ground (I am sure) that a kna [...]e priest may celebrate & receyue the sacramēt in both the kyndes, bycause he is the successoure of one of the Apostles whyche was a knaue. Bu [...] nowe to the purpose, That all the Apostles [Page] were priestes, I de [...]. For Iudas (whoe was no membre of Christe) coulde not be a prieste. Here if you wyll saye, that then manye of oure priestes at thys daye be no priestes, bycause some of theym be membres of the deuyl: I wyl not greatly stycke to graūt you tha [...] conclusion. For if you speake of a prieste, whyche is signified by thys worde Sacerdos: I say the church of Christ knoweth none other priesthode, but that whych [...]s spoken of in the fyrste of the reuelations.

And of that ordre is none that is not the tru membre of Christe. And suche one offereth hys owne membres, an acceptable sacrifice to God. And euery one that offereth this sacrifice, is a prieste of thys ordre: thoughe he be neyther shauen nor annoynted. And such priestes were al the apostles (Iudas only excepted) & they onelye are the apost [...]es successours that offer this sacrifice. And therfore ought they a [...] ▪ & they only to receiue both the kindes of the communion For amongest other thē these, can ther be no communion of Christes bodye and bloude, though they deuoure neuer so manye sacramentes, to theyr owne condemnation But if you speake of a prieste which is signified by this word presbiter, that is to say an elder: I wyll say your priests for the most part are elderly inough and so old musty barters, that they wil hold [Page] no newe wyne. And so are they not the successoures of the Apostles (vnlesse it were of the Apostle Iudas the traytoure) for they were elders, able to gouern the people with Godly do [...]trine and ensample of lyfe. I cō clude therefore, that as manye of your priestes as are not the true membres of Christe are as good priestes, as Iudas was apostle, and do God as good seruise in sellynge hys Sacramentes, as Iudas dyd in sellyng his sonne. Wel, let vs returne to the words of the supper, to proue whether they wil birefe vs of the one parte or n [...]. The wordes spoken of the breade, are these. Take ye, eate ye, thys is my bodye whych is broken for you. And of the cup is sayed. Dryuke euery one of you of thys, for thys is my bloude in the new testament, which shalbeshed for manye into remissiō of sinnes▪ Now tel me if any of the true mēbres of Christ, may lefully be de feated of any of these parts. If ye may wyth hold any part frō thē: it must be the bread ra ther thē the wine. For it is saied of the wine. Drynke euery one of you of thys. Euen as though he would haue said. Take hede you be not defeated of thys parte. There shall come bribours, that shall withholde it frō a great nūbre of your successours, saying that I spake these wordes to you onely & to suche as shoulde beare the name of my ministers.

And therfore they heynge none of youre successours, and yet boestynge them selues to be your onely successours: shall vsurpe to them selues, thys part of your communion. But teach you in al the world, that the wordes whych I speake vnto you, I speake vnto as many as shal trulye professe my name. Drynke you euery one of this.

Wherfore I conclude, that it is a thynge of necessitie that the communion be ministered in boeth the kyndes, to all the fayethfull membres of Christ. And that if is the an abuse to minister it to anye of them, vnder one kynde onelye.

But, because I perceiue whēse this great erroure of yours springeth, I shal somwhat speake therof. For asmuch as (saye you) vnder eyther of boeth the partes, is conteined whole Christ body and bloud: it must nedes folow, that it is none abuse to minister to the people vnder one kynde onely.

An assertion worthy a fleshly philosopher sauourynge more of Aristotle thē of Christ. For if it were graunted that the sacramentall breade were turned into a lyueynge bodye, then woulde Aristotle saye, that there must nedes be bloud in the same or els some other humoure of the same nature to supply the office of bloude. Hetherto Aristotle taketh youre parte. But when you saye, that [Page] in the bloude muste nedes be whole Christe boeth bodie and bloude: there Aristotle leaueth you. For he is not of the opinion that the whole ought to be presente wyth euerye part, though he affyrme the partes to be necessarylye presente wyth the whole. But if you wyll hearken to hym in all hys assertions: he wyll teache you, that in euerie naturall bodie must nedes be a fourme, quantie, and qualitie, to represēt it to oure eyes. And that we must deserne and knowe the bodies one from an other, by theyr quantities, qualities, & fourme that they be of. But I doubt not you wyl forsake Aristotle in thys point wherefore I shall desyre you to forsake hym in the other also. I woulde wyshe you either to be an whole diuine, other eis to giue ouer diuitie for all togyther, and become a mere Philosopher. For al moūgrels are abhominable before God. I could spend much time wyth you in thys matter, but that I thynke it tyme loste to braule any longer with your beastiye reason. But briefelye I shall conclude admonishynge the fayethfull reader, to marke well the sure foundation of youre Article, to be set vpon Aristotles grounde, and yet contrarye to hys mynde. And wyth howe small circumspection you wryt, when you saye that the whole Christ is conteyned vnder eyther of boeth the kindes, when you [Page] name nought els there, but bodye & bloude. As though whole Christe were nought els.

Shaxton. The eyght Article.

IT is no derogation to the vertue of the masse, thoughe the prieste receyue the sacramente alone, and none other receyue it wyth hym.

Crowley.

In dede it is no derogation to the vertue of the masse, that the prieste onely receyueth the Sacramente. Yea, it is the onely vpholdinge, strenghthynge, & defence of the masse, when the prieste eateth and drinketh vp all hymselfe. For if he shoulde distribute it to anye other and make theim partakers wyth hym: it shoulde not then be a masse (whyche name cometh from the market of Rome) but a communion. And if you wyll saye (as I suppose your meanynge is in thys Article) that it is no derogation to the vertue of the communion of the bodye & bloud, of Christ that the prieste receyueth it alone: then must I nedes saye that it is so greate derogation to the vertue thereof, that it is therby declared to be no communiō at al. For the whole strength and vertue therof, is to signifie vnto vs the death of Christe, our deliueraunce by the same, and the wonderfull knittynge togyther of all the receyuers therof into one [Page] bodye: by the faith in Christ, the head of the same body. And this vertue hath it not whē it is receiued of the priest onely, neyther can it haue. For the distributinge of it amonge manye, and the commune receyuynge of it, are the thynges wher [...]n is declared vnto the receiuers that the body and bloud of Christ were not the priece of one mans sinnes onelye, but of manye, euen as manye as should certaynlye put theyr truste in hym, and that the same b [...]leuers are thorow beliefe in hym become membres of one bodye euen as the breade whereof they be parteners is but one loffe or piese of bread made of manye grains of corne. The receyuyng of the priest therefore is asmuch derogation to the cōmunion, as the vse of one cōtrary can be to an other.

Neyther can blacke distayne whyte, more then the masse distayneth the communion.

For to make that thynge priuate, whiche of it owne nature is commune: is to take the same thing cleane away and to putte the contrarye in hys place.

Shaxton. The .ix. Article.

THe masse vsed in this reame of Englād, is agreable to the institution of Christe.

And we haue in this church of Englande, [Page] the very true sacrament, whych is the verye true Sacramente whyche is the very true sacrament, whych is the very body and bloude of oure Samoure Christe, vnder the fourme of bread and wyne.

Crowley.

¶ Who so compareth the wordes of the scriptures concernynge the moste sacret cō [...]ion, instituted by Christe the nyght before he suffered: wyth the bechynges, dowkyngs, crowchynges, knelynges, tossinges, crossynges, wynkynges, starynges, whisperynges, galpyngs, turnes and halfe turnes, that are prescribed in the cannon of poure masse, maye ealylye perceyue howe they agre, Let vs therfore brieflye compare them, that the trueth of your article maye appeare as it is. Fyrst the Gospel sayeth, that Christ toke breade, not prepared for that purpose, but of the same breade that they had de eaten wyth the pascall Lambe: but youre cannon sayeth, you muste haue wafers, or els you can make no God. Christe blessed after the maner of the fathers, geuynges thankes to hys father for the preseruation of those lyttleons whom he had receyued: but your cā non sayeth, here make one crosse, and here an other, here three crosses, and here other three, one wyth your thombe in your forheade, an other vpon your crowne wyth the patell of [Page] the chalice, wyth I wot not how many mo. Christ distributed the bread to hys disciples whoe were then presente: but youre cannon sayeth ye muste hoyce it ouer youre heade, that the people maye honour it as God. And when you haue played with it a while your cannot sayeth you muste eate all your selfe. Christe toke the same cup and the same drincke that was communely vsed amonge the people of the countrye: but your cannon sayth, no remedy you must haue a cup made after the prescripte fasbion, whyche muste nedes be hatlowed by the byshop. And for the drynke you muste nedes haue wyne in a bottell, whyche muste be red wyne if ther be any to be gotten that is not sower. I thynke bycause that wyne loketh mostlyke bloude. Christe cōmaunded all hys fayethful dearlynges whych were there presente, to drinke of that coppe: but your cannon byddeth the prieste drinke all hym selfe, and to lycke the chalyce when he hathe done, bycause there shoulde nothynge escape hys syppes. Christ byddeth hys fayethful do that whyche they sawe hym do in a remēbraunce of hys death but your cannon byddeth you say thus. To the holye father we offer thys lyuely sacrifice for the redemption of the soules of thy churche.

Here maye you se (christian readers) how [Page] thys masse vsed in thys realme of England greeth with the institutiō of Christ. Now let vs se whether in this church of Englāde we haue the very true sacramēt or not. I doubte not but we haue it. But that it is the same which ye cal the bodie & bloude of Christ, I can not be perswaded, bicause the body and bloude of Christe can be no Sacramente. For as. S. Augustine defineth, a sacramēte [...]d Marcelli [...]um .ii. is a sygne, referred to an holye thing. If this therfore wherof you speake be the bodye of Christe (as you saye it is) then can it not be a sacramente, that is the sygne of an holye thynge, for it is the holye thynge it selfe. So that you muste eyther denye it to be the bodye and bloude of Christe, eyther els the sacramēt therof. For onethyng can not be both sygne & thynge signified, bicause they be in that respect most cōtrary the one to the other

But I knowe your holde in this matter. You say not that the substaunce of the bread and wyne, is the Sacramente (for that you saye is turned into the bodye and bloude of Christ) but the forme of bread & wine which remayneth, you say is the sacramente of the same substaūce turned into y ^e body & bloud of christ. A syra, ther said you wel The forme of bread and wine, is the sacramēt of Christes body & bloud. Nowe muste we knowe, what the fourme of a thinge is. The Philosophers say, that the fourme of euery thing [Page] is that inseperable qualitie, that maketh the thing differ, & to be knowen frō al other thinges not of the same kinde, so that we may be bold to name the thynge after those inseperable qualities. But bycause it is so harde a thing to finde these true differences, that the Philosophers are cōstrained to say that ther is no true difference, that is to saye, that ther can be no qualitie so appropriate to any one kynd, that it may be found in that kynd onlye, and in euery of that kynde: we muste of necessitie take those qualities for the fourme of thinges whiche be mooste appropriate to them, & are found in fewest thinges of other kynd. As the fourme of man, is the power to receyue reason. Whiche power is founde is none other kind of thing sauing in spirits Onely spirites & man, haue the power to receiue reason. Wherfore they onely are called reasonable. Bi this we se, that the fourme of bread and wine, muste nedes be that qualitie that is most appropriate to thē, & that qualitie muste nedes be the power to nourishe.

Which power as it is not found in thē onely, but in all other kindes of sustinaūce also: so is it foūd must chiefly in bread & broth, so that vnder those names are cōteined all maner of thinges wherupon man feadeth, and without these, no fode can be pleasaunte to the bodye for any longe tyme.

The power therefore to nouryshe, is the fourme of breade & wyne. And the fourme of breade and wyne, is the sacramente of the bodye and bloude of Christe. Therefore the power to nowrishe is the Sacrament of the bodye and bloude of Christe. If you alowe thys fourme of breade and wyne to be the sacrament of the bodye and bloud of Christ then am I of the same opinion with you.

For no doubt Christ willed vs to certifi our cōsciēces by the nourishmēt we fele in bread and wyne, that hys bodye and bloude do in lyke maner nouryshe the soule. But if you wyll haue that fourme to be the sacramente of the bodye and bsoude of Christe whythe consisteth in coloure, quantitie, taste, & suche other: thē I wyl saye, you erre, not knowing the scriptures. For the Manna wherewyth the chyldren of Israell were fed .xl. yeres in the wildernes was the sacramēt of Christ to come (as appeareth by the wordes of Christ Iohn .vi. when he sayed, I am that lyueynge breade that came frome heauen▪ Your fathers dyd eate Manna in the wylderues and yet are they deade, but he that eateth of thys breade shal neuer dye) and yet was not the fourme therof (which was as a Coriāder seede) nor the taste (whyche was as honye) the sacrament of Christe to come. But the wonderful strenght that it (beynge but a dewe frō heauen) [Page] had to noureyshe alone wythout any other kynd of sustenaunce. In lyke maner the v [...]. candelstyckes, and the .vii. starres which Iohn sawe in hys renelations, were the sacramentes of the .vii▪ congregations, and theyr preachers: and yet was it not the fashion of the candelstyckes, but the vse wherunto they serue, that was the Sacramente of the .vii. congregations. For as the candelstycke serueth to beare and sustaine the light of the place wherein it is, that all that enter in there may se thereby: so doeth the congregation of Christe serue to beare vpon theim the sonne of God the onelye lyghte of the worlde, that all men maye se theyr good cō uersation. For he that taketh hys crosse and foloweth Christe, beareth Christe and is a true Christofer, and hys conuersation is the lyghte of the worlde. So the seuen starres not the fashion of theym, but the proprietie they haue to geue lyghte in the dareknes of the nyght, is the Sacramēt of the preachers of the seuen congregations. For lyke as the starres do shewe lyght in the darknes of the nyght, so do the true preachers of the cōgregations, shewe lyghte in the darcknes of ertoure, as well by theyr doctrine, as Godlye conuersation of lyuynge.

Thus may you se (if you do not willinglye shut the eyes of your conscience agaynst [Page] the trueth) that notwythstandynge we haue the true Sacramente of the bodye & bloude of Christe in thys realme: Yet (in the abuse the thyuge that is so tyranouselye defended to be it) is not it, but rather a most detestable idole, for asmoch as, it spoyleth christ [...]t hys glory, for hys most victoriouse conquest, atchined on the crosse, and is nothinge agreable to the institution of Christe.

Shaxton. The .x. Article.

THE churche of Christe maye and doeth order some priestes, to be ministers of the sacramētes, although the same do not preache, nor be not admitted therunto.

Crowley.

In very dede, that church whych you take for the church of Christ, may & doth ordeine some priestes (yea almooste all priestes) to be ministers of the Sacramentes, although the same do not (nor can not) preache, nor be not admitted therunto. That your churche hath alwaies ordeyned such priestes, appeareth by the greate numbre of monkes, friers and chanōs, and other sacrificatours, which hath bene euen sence that churche of yours began fyrst to florysh. And that they may do it: appeareth by theyr dayly practise. For as manye Idle knaues as they can get they annoynte, [Page] and yet they complayne of the scarcitie, and lacke of hyrlynges, chaplay [...]es, and morowmas gentilmen. At an ordres ge [...]ynge, shal you scarsely se .iiii. that shal take holye orders, euen in the same place where were wonte to be .lxrx. We shall, saye they, with in a while, haue non to serue our cures And what call they seruynge of a cure? For so the, to saye masse, mattens, and euensonge on the holye daye, to make holye water, and holye breade, to coniure the fonte, and volowe the chylde, to shrine, housell, & annointe the sycke, to saye dirige and masse, and burye the dead.

But the chiefe poynte is to kepe well the Easter booke, and se that the tythes be not slacke lye payed. As for preachynge shall be nothynge of the curates charge.

But one thing he must beware of. That he suffer none of the new learninge nor that vse anye englyshe bookes in hys paryshe, thoughe he knowe not newe from olde, nor whether the Englyshe bookes be good or not. Onelye he muste presente the readers of theym to the ordinarye, and saye they be heritikes, bycause they reade englishe bokes, excepte it be Roden hode, Beues of hampton, Guy of Warwyke, the nutbrown may theyr festifall, or some other lyke.

And all thys maye youre churche do, for there is no lawe to the contrarye I am sure. For if there were, they woulde not do it, be ye sure, for they knowe that the breach of euerye lawe is deadlye synne. And where no lawe is there is no synne. Wherefore if the lawe forbid them not to make such priestes, they maye lawfullye make them, and cōmit into theyr handes, the benifices whiche they maye by the same libertie heape togither.

Thys church I [...]aye, you take for the church of Christe. But for as muche as it bearethe not the badge of Christe (that is to saye) contempte of thys worlde, doueyshe simplicitie, serpente lyke wysdome, humblenesof spirite, babyshe submission, longe sufferaunce, mutuall loue towardes all men, su [...] a [...]uynge of wronges, distrust of them selues, constaunte and sure trust in the merites of Christe, the preachynge, settynge forthe and confissynge of hys worde, reiecting the fonde inuentions of men: we can not but say They wente forthe from vs: but they were not of [...]s. Yea that more is: we are constrained to take them as they be in dede) for Antichristes, because we se thē wear the badges of the enemie of Christ, in steade of the badges of Christ. In stede of the con [...]ēpt of this world, they haue put on vnsaciable desire, as appeareth by the benifices they heape togither. [Page] In steade of doueyshe simplicitie: they haueput on vultours rauen [...]e, as appeareth by the swifte suite they make vpō the simple preachers & setters forth of Gods truth. In steade of the serpētes prudēce: they haue put on more then brutishe negligence, sufferyng theyr sensuall appetities to leade theim captyue into al abhominations. In stede of hū blenes of spirite: they haue put on such haūt ues of hert, as hath led them vp aboue Emperours and kynges. In steade of babeishe submission: they haue put on sturdye obstinacie, as appeareth by the greate tumulties that they haue alwayes sterred vp, to holde themselues out of the reach of Emperours and of Kynges. In steade of longe sufferaunce they haue putte on swyfte reuenge [...]uēt, yea preuētion of treaspase, as appeareth by the commissions that they haue purchased for the examination of certayne suspecte persons, whome they haue by theyr subtyle circumuentions, tra [...]ned into theyr snares, and made awaye with the innocente membres of Christe. In steade of vnfayned loue towards al men: a cone [...]t & priuie hatred toward al that be eyther hinderaunce or let to theyr mooste vaine glorye, as appeareth by theyr persecutynge of those personnes: that seke the [...] of these thynges, [...]he abuse whero [...], is the [...]pholdyng of theyr glory. [Page] In stede of sustayning wrong [...] playne extortion and open bribourye, as appeareth by theyr beaderolles, masse pence, and dirige grotes, wyth other, more then popeishe pillage. In stede of distruste in them selues, cō tempt of Goddes mercies, as appeareth by the aboundaunce of merites that they haue continuallye solde to other.

In stede of the constāt trust in the merites of Christ: distruste in the same, as appeareth by the cōtinual sacrifice they offer for synne. In stede of cōfessyng, & preachinge & settyng forthe of Godes worde persecutynge of the confessours, preachers and setters forthe of the same. In stead of the reiectyng of mens inuentions: the preferrynge of them before Goddes moste holy worde, as appeareth by theyr shyton ceremonies, whyche must take place▪ whē Goddes moste holy word muste stande abacke.

Oh Shaxton, here maiste thou beholde the Image of thy churche lyuelye counterfayted, whoe maye (as they are wycked) ordeyne wyckedlye, ministers for the vpholdeynge of theyr wyckednes. But the true churche of Christe, neyther doeth nor maye ordeyne anie other ministers then ministers of the Gospel.

If the Gospel therfore nede no such sacrificeyng priestes: tel me thē howe the church [Page] of Christe may ordeine any such. The Gospell sayeth, that all sacrifice was ended in Christe sauyng onely the sacrifice of thākes geuinge, whyche euery true christian muste continually offer vpon our aultare Christe, in the tēple of hys owne her [...]e. If the church therfore may ordeyne any ministers for any other purpose then to preache: no doubte it muste neades be to supplye the rowme of Stephane. And to supply that rowme, they must be full of the holye Goste, myghtye in good worckes, & able to confound the dispitfull enemies of the churche, thoughe not by the gyfte of preachynge, yet by the gyfte of exhortynge and myghtye declaration of the hope in Christe Iesu. Such ministers doeth the church of Christ stand nede of, that they baptisyng & ministering sacramētes: myght do all thinges of knowledge, & not of superstition, declaryng also to the people, the efficacie and strength of euery thing they minister: that the people also, might, receiue their ministrations of knowledge & not of superstitiō, But to haue such a rout of reguler rutterkins, some bellowinge in the quire, some muttering at the aultare, & an other sortiettynge vp and down to wayte when my Ladie shalbe readye to se a caste of theyr office. If these be the priests of your church, tel me whether they be the priests of Christ or not.

The Prophet O see sayeth (in the person Osee .iiii. of God) that he will refuse that prieste, that refuseth vnderstandynge, and such one shall be no lōger hys prieste. Malachie sayeth also, Mala .ii. that the lyppes of the prieste must be sure of knowledge, that men maye seke the lawe at theyr mouth. Then tel me, whether christ wyll alowe thys rablement of rorynge bulles, wyth the other iettynge gentylmen, that knowe and professe none other lawe, but the mooste blasphemouse statutes of that abhominable baude, theyr whoreyshe mother of Rome. But hearke what the Lorde sayeth of Osee .iiii. thys whoreyshe mother of yours. I wyll brynge your mother (sayeth he) to scilence. And whye? Bycause my people peryshe for lacke of knowledge.

Nowe take youre pen in hande, & declare if you cā, that these drone bees that swarme so thycke in euery church: be not the priestes that the prophete speaketh of, Declare that your mother (the holye churche of Rome) is not thys mother that shall be put to scilence If you can not denye but it is she, and that these dombe doges (you wot whō I meane) be hyr chyldren: then reuoke youre Article, and saye wyth the christian congregation, that the churche of Christe maye ordeyne no ministers, but suche as be full of the holye Gost, myghty both in word and operation.

Shaxton. The .xi. Article

PRiestes beynge once dedicate to God by the ordre of priestehod, and al suche men and women, as haue aduise dlye made vowes to God of chastitie or wyddowehod: may not lawfully marye, after their orders receyued, or vowes made.

Crowley.

You seme in thys Article, to assigne two impedimentes of mariage. One the dedicaon vnto God, by the receyuynge of the ordre of priestehode. The other, the vowe of chastitie aduisedlye made. For the fyrste: I woulde gladelye knowe of you, wheiher it were not the same maner of dedication, that was vsed amonge the Iewes in the tyme of Moyses lawe, that you speake of. If it be the same, then is it of no greater force nowe then it was then. That it toke not away the libertie of mariage then, is manifeste. For it was reproche to a Prieste to bee wythoute yshue, and they hadde lawes for theyr mariage. They myghte marye no commune or missiuynge woman. They myght mary us wyddowe: except it had bene the wyddowe of a prieste. It can not be therefore, that thys dedicatiō, cā be an impedimente to mariage.

But here you wyll saye perchaunce, that thys is not the same. For. S. Paule sayeth [Page] playnelye, that for as muche as the priestehode is traunslated no remedy the law must also be traunslated. I would not wish youre iudgement to be so sclender in the scriptures that you should take. S. Paul here to meane of anye chaungynge of anye maner of dedicatange the priestes to God: for Paule endeuonreth none other, but to declare, that lyke as the priestehode is nowe traunslated from the tribe of Leme, to Christe and hys spiritual generation, whiche are priestes after the order of Melchelsisedeth: so must the lawe also be traunslated. That is to saye the ceremoniall lawe, whyche prescribeth vnto the Leuites, the kynde and ordre of theyr sacrifices muste nowe be traunslated or altered. For Moyses prescribeth nothynge to thys priestehode, that is after the ordre of Melchisideth. The priestes of thys order must folowe the exemple of theyr fyrste and chyefe prieste Iesus Christe, who offered vp hys owne body and none other sacrifice.

So muste we, if we be priestes of that ordre offer vp our owne bodyes, a lyuelye and acceptable sacrifice vnto God, alwayes syngynge [...]om .xii Collo .iii. vnto hym in our hertes, and so shall we be the true honourers of God the father & shal honour him in spirite & veritie. Thus much haue I sayd, as cōcerning the trāslatiō of the priesthode & the lawe prescribed to the muche [...] [Page] same. Not so much bicause it apperteineth anithyng to the presēt purpose, as bicause it hath chan̄sed me to be in presence where certayne haue alleged the same text, to proue the Authoritie of the Romish church to be such, that theyr holye father (or rather in these dayes, theyr holy mother the church) myght traunslate from the Iewes priestes vnto our priestes, the ceremouiall lawe. And that lyke as they did by the cōmaundement of that lawe vse manye ceremonies, in offerynge of their crifices: so might theyr mother holy church ordeine that aboute the sacrifice of the masse (as they call it) oure priestes (but rather the popes priestes) myght (yea ought) to vse all such ceremonies, as we se daily vsed therin.

But nowe to oure purpose. The dedication of priestes in the olde lawe, was not of force to restrayne the mariage of Priestes: Ergo, it is not of force nowe to wyth holde our priestes from mariage. If you hauc any thynge to the cōtrary of thys: I woulde you woulde set your pen to the paper, and trye your māhode therin. I cāse nothing that can be wrested to your purpose, vnles it be the power to lowse & bind. Which your holy fathers haue made so ample, that they myght therbi restraine al liberti, & set at larg al that the gospel bindeth. If this wer gran̄ted, thē would you say pretilie to vs in this matter. [Page] But you muste haue some newe scriptures made to establyshe thys opinion, or els you are not lyke to haue it graunted to you this yere. For the olde scriptures are altogyther agaynste you herein.

Seynge therefore, that it can not be proned by scripture, that the dedication of the priestes to God, doeth restrayne mariage: it is of Antichristes fayeth, to beleue that priestes dedicated vnto God maye not marye.

Nowe as concerny [...]ge your other impedimēt, the vowe of chastitie aduisedly made. In very dede, thys hathe more appearaunce of trueth then the other hathe. And I thynke not contrarye, but if a man shoulde reason wyth you in thys mattier, you shoulde sone be compelled to ioyne thys to the other and saye, that the strength that the other hath, is none other thē the vow of chastitie that you saye priestes make when the byshope sayth. Accipe [...]gum chastitatis (that is, take the yoke of chastitie) when he putteth the stole aboute hys necke. And no doubte the scriptures are muche one youre syde in thys behalfe. For as vowes are not forboden in the scriptures: so are they alowed and commended, yea, and in maner commannded, and the breach of them threatened with eternall tormentes.

For if it be so, that we shall render an accompte [Page] at the laste daye, for euery Idle word that we speake: muche more shall it be required of [...] for euery Idle how we shal make. A vowe [...]f not be made, but the blessed name of God muste nedes be named the rein, and the rechersynge of the name of God in vaine cannot be but worthy of dampna [...]ion.

To make a vayne vowe therfore (whych is not onely to take the name of God in vaine but also to dissemble wyth God) howe can it be anye lesse worthye, then eter [...]ll dampnation? Vpon thys you maye ryght wel cō clude, that all suche priestes as haue or shall make any such vowes, and do not or can not perfourme them, had great [...]ede to repente and cal for Gods merci. For if a greater offence should ins [...]e vpon the perfourmaunce of theyr vowes thē if they left of theyr vowed [...]rpose: I can not se howe you can proue it good for the priestes to refray [...]e mariage for then vowes sake, but you must also b [...]d Actu .xxiii. the Iewes (of whom is mētioned in thactes of the Apostles▪ that vowed, neyther to eate [...] [...], tyl they had slayne Paule, to p [...] fourme theyr vowe also, and that it was not leafull for thē to sustey [...]e theyr bodyes, but to [...] of [...], vnlesse ( [...] to they [...] [...]) they myght [...] Paule.

[...] you are broughte into a narrow [...] [...] For eyther you muste [...], that [Page] by Gods law it was not leaful for these mē to suffer Paule to lyue, other els that they might breke theyr vowe, & so cōsequētly, that some vowes aduisedli made might be brokē For if these men were bound by Gods law to perfourme their vow: thē might not they suffer Paul to liue, for they had vowed hys dea [...]h. But if by the lawe of God, these men might suffer Paul to [...]: thē were they also at libertie to eate theyr meate notwythstanding theyr vowe, were it neuer [...]o aduisedly made. But gra [...]t theyr cōsciēce woulde not serue thē to eat the [...]r meat, but to cōtmue stil in their selish vowed purpose, notwithstanding they knew Paul was out of theyr reach If they had, I say famished them selues for theyr vowes sake: hadde they escaped the wrath of God because they hadde famished them selues for their vowes sake? Doubtles in mine opinion) they had thē bene in worsse takinge, thē if they had s [...]ayne Paule. For as the law would haue cōdemned thē for [...] therers if they had killed hym, so woulde it haue cōdēned thē, for killing thē selues. Yea & as it is a greuouse offēce to kil an o [...]er: so is it an offēce of all other most gre [...]ouse, for a mā to kil him selfe. It is manifeste therfore that these mē myght not by any meanes per fourme their vowe, were it neuer so aduisedly made, for the lawe of God forbiddeth the [Page] [...] therof on euerie side.

What was to be done in this matter? Was ther no waye for these Iewes to recōeile thē selues to God againe? Yese forsoeth. They ought (euen frō the bottō of theyr hertes) to lament theyr [...] malitiouse intente and purpose, to shede the innocent bloude of that most godly man, & so cōmitte thē selues to the mercie of God, knowinge his mercye to be so oboūdaunt, & his cle [...]ēcie such, that he both could & would (at the respect of their hūble & cōtriete hertes) forgeue theyr s [...]es.

Euē so our priestes. If they haue vowed suche a kinde of chastitie, as to lyue v [...]terlye wythout the vessel that God hath prepared for mans natural operation, & yet fele in thē selues such naturall working, that it may be iustly said vnto thē, it is better to mary then to burne: I say (&. S. Paule beareth me witnes) they ought to mary wi [...]es, notwithstā ding their vowe, for the word of God is cō trary to the perfourmaūce therof. Peraduē ture you wyll saye, this is soner sayed the [...] pro [...]ed. In verye dede, it is not so sone proued as spokē.

But yet it is not so hard to be proned, but that it maye easilye be pro [...]ed, boeth by the testimonies of the [...]we and olde testament. Fyrste tell me what. S. Paule meante by Hebru .xiii. these wordes in his Epistle to the Hebrues.

Wedlocke is honourable in all persons and the bed there of vndefiled. I know your interpretation vpon thys place already (for I am sure you will not make Paul to recant, as you did pore Basil at Paules crosse in Lō don, for exhortynge all menne to mariage, in hys boke of matrimony, not exemptyng the vowed anowterers) and therfore I wyll answere vnto it.

You wyll saye, I am sure, that in the time of Paule, priestes made no vowes of chastitie, and therefore they dyd marye in those dayes and longe after (as it appeareth by cronicles) and theyr mariage was honourable, and the bedde thereof vndefiled. But if the vowe of chastitie hadde bene then vsed amonge priestes, Paule would haue exempted thē in hys Epistle. A thinge very lykely Paule wrote vnto the Iewes, amonge whō was nothynge so muche este [...]d as vowes (as we reade in the bokes of the kynges, of Saule, Dauid, and diuers other) and yet he had not occasion to exempte votaries in his Epistle. But the circumstaunce of the texte geueth rather the contrarie interpretation, & that Paule dyd in thys place write thys sentence by the vniuersal signe, bycause the Iewes were so greatelie geuen in the perfourmynge of theyr vowes, that they thoughte all thynges lawfull that they had vowed to [Page] do, as appeareth by the vowe of the Iewes, wherof I haue spokē before. They thought it lawefull for theym to slea Paule, bycause they had vowed his death. And yet the priestes & elders could make thys answer to Pilate whē he bad thē take our sauiour Christ, and iudge hyw accordynge to theyr lawe.

They coulde, I saye, answere hym, that it was not lawful for thē to kil any man. And bycause they woulde not seme to be murtherers: they found the meanes to make Pilate theyr butcher (I saye not that oure prelates haue vsed the same practise) By like the way to vowe mennes death was not then inuented. For if it hadde: they myghte haue rydde Christe, wyth lesse ado then they made. But I thynke not contrarye, but it fared by them then: euen as it dyd by vs of late dayes.

For as the numbre of the true christians encreased: so dyd the byshops & hyghe priestes inuente wayes to brynge them to the pote.

There were appoynted .iiii. sessions in one yeare moe then were wonte to be. And for what other purpose (to speake of) them by a boke oth to cōpel pore simple cōsciēces, to accuse christes true disciples, that they myght be lapped in the chaynes of the syx Articles and so he broughte to the slaughter house, where no manne durste once speake in theyr cause, Yea they had by thys meanes, so binded [Page] the power consciences, that they though they counde not do greater seruice to God, then in accusynge one of the newe learnyng (as they call if) in so muche that manye simple and weake cōsciences, thought it a synne irremissible, to cōceale any such if they chan̄ ced at any time to haue knowledge of them. As it appeared by thē that accused sir Gorg Blage, nowe knight, but at the time of your Apostatie, moste anworthilye accused, spedily condemned, and had not the mercy of his prince and Maister bene more large vpon him then it was vpon Iohn Lassels: he had burned enē thē. I wyl not saye that you & other that were then in your takyng, thought it no daunger vpon your othe to confesse all that you knewe to be of that opinion, which you then forsoke: notwythstandynge you knewe that, that youre contession shoulde be theyr death. By thys we maye coniect how it came to passe, that the Iewes thoughte it lawfull to vowe a mans deathe, and then to kill hym. For in Christes time it was not so as it appeareth by that the hye priestes and elders sought wytues agaynst Christ, wher as it vowynge woulde haue serued, they myghte haue mads a more spedie dispatche. They thē selues might, or els haue caused other to vow hys death, as I doubte not but some of theym dyd procure those deuonte [Page] votaries, whyche vowed Paules death.

Take me not here (good master Shaxtō) as one that regardeth not an oth or vow But take me as one that wyll nother keepe othe nor vowe, the perfourmaunce whereof is against the commaundement of God.

If I therefore had vowed and sworne by all the bokes vnder the sunne that I would neuer marye, but lyue a lone lyfe wythout the lawefull companie of a womanne: yet if the rage of the fleshe were suche that I shoulde be ready to ncye, as an horsse, after euerye mans wyfe: I woulde not regarde my foleishe othes and vowe, so far aboue my strength, but the promise that I made to kepe the commaundemente of God, whyche forbiddeth me the verye desyre of my neyghbours wyfe. But you wyll saye, it is not moughe to saye, I wyll not regarde my foleish othes and vow: but it be houeth, that in this case I shewe that I ought not to regarde them.

True it is in dede the case requireth so, and so maye I fone do. For thys is playne if the cōmaundement of God (which I take to be the whole Euangelye of Christe) do forbid or dehort me from any kinde of thyng what so euer it be: no oth, nor vow, be it neuer so aduisedlie made, can bynde me to it.

The worde of God forbid deth all kyndes of whoredome, and counsayleth, yea commaundeth [Page] all menne, that fele in them selues the naturall worcke of the fleshe▪ to chose thē an honest and fayethfull yokefelowe, wyth whome they maye lawefullye companye, so they do it not to take their fyl of the fleshly lust, but onely to auoyde v [...]lawful desyres of the fleshe, whiche can not otherwyse be auoyded. For such as gyue themselues wholy to the fleshly lust (notwythstandyng they be maried) do stynke before God. For they knowe not to possesse theyr vessels. They cal them wyues, but they vse thē as whores Christian matrimonye muste be chaste, modeste pure and vndefiled. The christiā yokefelowes must do the worke of nature, as cō pelled by nature, and not to satisfye the wō ton despre.

But to our purpose. If I had made a solemne vowe that I woulde neuer laboure wyth my handes, shoulde I begge or steale, rather then breake thys foleysh and vngodly vowe? God forbyde. And yet I thynke not contrarye, but if the matter were well knowen: the vowe that priestes make, byndeth them as w [...]ll to lyue Iolelye, as to forsake mariage. For ther was a decre made by theyr greate father of Rome (and I thynke it is per of strengthe in the makynge of priestes) that none shoulde be admitted to holy or [...]e [...]s, vnlese he were fyrst in assuraunce of [Page] [...] ly [...]ing, so that he should neuer be brought to beggynge, nor to laboure wyth hys handes, though he were by anye misaduenture so maymed that he might not minister. Yea, the commune opiniō of the people was such that they thought him far vnworthy the order of priesth [...]de, that woulde laye hys fingers to anye kynde of laboure, thoughe he were neyther able to teache and enstructe other, nor wyllynge to learne hym selfe.

Thys I [...]lenes I saye, and refraynyng frō laboure semeth to be a piece of theyr vowe as w [...]ll as the forbearynge of mariage, and yet S. Paul wylleth all men to labour with theyr handes, and to eate theyr owne breade (and not to be idle bealies, burtheynge and ouer chargyng the congregation) according to hys exemple, in that he (takeynge importune paynes in preachynge the Gospell) laboured wyth hys handes, and lyued vpo [...] the swete of hys brow [...]s, bicause he woulde not be an example of Idle [...]es amonge them that dyd not so greatlye esteme his painfull trauell in the Gospell

But what neadeth it me thus to laboure in thys matt [...]er, seynge that all the worlde knoweth, that no maner of vowe or promise can make whoredome, and the desyre of the fleshelye companiynge, lawfull, sythe God hath forboden them, and that as [...] [Page] co [...]ti [...] in theym shal not possesse the kyngdome of God?

I saye vnto you (sayeth S. Paule) that [...]. [...]. who so worketh suche thynges, shal not possesse the kyngdome of God. Wherfore serueth your vowe then? Shall it excuse you at the latter daye? No no, It shalbe sayed vnto you. A [...]oyde from me you viciouse votaries, you worckers of iniquitie. You forsware most pure and chast mariage, and embraced most fylthy and stinkynge whoredome and Sodemiticall buggerie. Yea, thoughe you haue not defiled your selues with this fowl synne: yet if you burned in the desyre therof your wyckednes can not be excused. For the lawe (whyche shall be youre accuser) sayeth, thou shalt not desyre. No vowe shal serue in thys case.

But he that is founde a traun [...]gressoure of the law: shall be condemned by the lawe. Oure owne inuentions shall take no place there. Onely the obseruation of Goddes wyll, shall be required of vs. No merite of oures shall be accepted, toke we neuer so greate payne & trauayle: but onelye the merites of Christe shall be of value. No synne can be excused there: were it done for neuer for so good a purpose. No remedy all muste be cōfessed. None shal be so bold in that day as once to saye I dyd it for this good intent [Page] [...] that, or I dyd [...] to fulfyll my vowe (for then myght Saule haue an excuse for re [...]eruynge the spoyle whych he was cōmaunded to destroye, and Herod for beheadyng Iohn the Baptist) but when Moyses, your accuser, shal charge you wyth cōcupiscence: your conscience shall confesse the same: and where are you than? Perchaunce you set lyghte of it nowe, as the Phariseis dyd, thynkynge it to be but a though: and that therfore it may be washed awaye wyth holye water, & such other tryncketes of your owne making: but in that daye you shall knowe what Christe meante, when he sayed to hys disciples.

Excepte youre iustice be more aboundaunte then the iustice of the Scribes and Phariseis you shall not enter into the kyngedome of God.

It is not Inoughe to refrayne the Acte, but the thought also. For what thynge is it that defileth the manne? Forsoeth the euyll thoughtes that ascend from the her [...]e. To auoyde these thoughtes therefore: let euerye man (sayeth S. Paule) haue hys wyfe, and euerye womanne hyr husbande. He sayeth not euerye laye man: but euery man that cō teyneth not.

I conclude therefore, that all the vowes, that are or can be made (be they neuer so solemnely or aduisedly made) can not make it [Page] vnlaweful for them to marye, that haue not the gyft of wyueles lyfe, but do desyre naturall companie and copulation: accordyng to the wordes of S. Paule. Who so cōteyneth not (that is, whose fleshe is naturally sterred to generation, and vpon that perceyueth the ishue of natural sede) let the same mary. For it is better to mary then to to burne.

Thus haue I proued by the scriptures: the thynge that you (maister Shaxton) and the whole assemble of the whole parliament agreed vnto wythin these dosin yeares laste past, and do still to thys daye alowe and agre vnto in that they suffer it (yea and commaūd it to be done. I meane the breaking of a vow aduisedly made. I pray you was not the vowe that the monkes, friers, & chanōs, heremites, & nuns made cōcerning their apparayle: aduisedlye made? And are they not constrayned to chaunge it? If they made no vowe concerninge theyr prescribed garmentes: thē tel me what was the cause that some of them myght not put of theyr garmentes in the nyght: but they must be layd on their bed? Yea what was the cause that many of thē must nedes be buried in theyr garmēts? The Anchors also, and charter mōkes, vowed they not to die in theyr houses? And why are they turned out of theyr cubbes, if vowes maye not be broken? I knowe well you [Page] wyll answer me, that these vowes are brokē bycause they are supersticiouse. And yet we haue no place in the scripture that forbiddeth any coloure or facion of garment. Superstion therefore, is a sufficiente cause to breake a vowe, and why shoulde not whoredome do asmuche, seyng it is so detestable in the sight of God, that the doers therof are threatened wyth eternall damnation? Thys had bene inoughe for my purpose, were it not that I woulde in no case be sene to builde vpon the Authoritie of man: that thynge that Gods worde doeth sufficiently proue.

Shaxton. The twelfe Article.

SEcrete Auriculer confession, is expediente and necessarie, to be reteyned, continued, & frequented in the churche of Christe.

Crowley.

If you had sayed in the churche of Antichrist, I would haue holden well wyth you For in deede, it is so necessarie therein: that wythout it, that whoryshe church could not lōg cōtinue. In this corshrift are wrought al theyr maliciouse misteries. In it be the pore simple creatures taught to delyght in ignoraunce, and to be ware of the readynge or hearynge of the scripture in the Englyshe tonge, contrarye to Christe. Iohn .v.

In thys secrete schole are they confirmed in the hope of the popes pardōs to be set abrod agayne contrarye to Christ in Math .xxiiii. Here are they enstructed to beleue, that your masses & diriges are meritoriouse boeth for the quycke & the dead, cōtrary to the .ix. and x. chapter of. S. Paule to the Hebrues. Here are they commaunded to multiplie prayers and repete oure Ladies psaltare vpon theyr beades. Or if they dare not occupie beades, to numbre theyr prayers on theyr fyngers, contrarye to Christe. Mathew, vi, Chapter. Here learne they to putte difference betwene daye and daie, and meate and meate, contrarye to Paule in the .ii. chapter to the Collossians. Here are they taughte to worshippe God in Images, the makynge and hauyng wherof is not only forboden, but also accursed of God hym selfe, in the .xiiii. chapter of the boke of wisdome, and the .xxvii. of Deu. In thys hel house are the simple people taught to yarne heauen by theyr wyll worckes. As by buildyng and enrychinge of Abbays by fonndynge of chauntries and Anniuersaries, by payntinge and gildinge of postes and by geuynge of boke, bell, chalice, and other ornamentes (as you call them) to youre Turkishe temples, contrarye to the Lordes expresse commaundemente. Deut, v. chapter. Here are they taught to thynke them selues [Page] well iuoughe, and theyr consciences cleant discharged of all synne whereof they haue made relation to the priests, though they neuer falte any parte of true repentaunce, but do incontinent returne to theyr olde vice, as the sowe to the puddel, and the dogge to his vomite, contrarye to Peter in the .ii. chapter of his .ii. epistle.

To be briefe in thys hell, they learne all superstition & vaine trust in their own workes & inuētions: & forgette all the true & sure trust that they ought to haue in the only sauiour & redemer Christe, How necessarie an implemēe this is, to be retained in the churh or cōgregatiō of Christ, let thē iudge in whō the spirite of God dwelleth, by whose inspiration, they know what the church of Christ is. I am certayne by the scriptures, that as it is vsed, it is abominable in the sight of God And therfore not to be so vsed as it is. And how it should be amēded, otherwise then by taking it clean away, I can not see, vnles we haue newe ministers appoynted, whych are no fauourers, but enemies to the abuse.

It is necessarye therefore, that thys order be retayned (yea newlye begonne) in the churche of Christe: that wounded consciences maye seke theym an experte and learned Phisitian to whome they maye open theyr payne and griefe, and at whose hands [Page] they maye receiue the confortable medi [...]s of the spirite, gathered out of the pleasaunte garden of the scripture. But to be bounde to resorte perelpr to suche blynde pottcaties, as do neyther knowe symple from compounde nor medicine from poyson: is neythere tō be retayned nor suffered in Christes church.

Shaxton. The .xiii. Article.

THe prescience and predestination of almyghty God although in it self it be infallyble) induceth no necessible to the action of man, but that he maye frelye vse the power of hys owne wyl and choyse, he sayd prescience and predestmation notwithstandynge.

Crowley.

Considerynge that menne of greate learuynge, haue erred in thys youre laste article and haue wrytten greate volumes in the defenc of theyr erroures therein: yea and that there be at thys daye manye (and that mea of a feruente zeale to wardes the trueth) that are of your opinion: I can do no lesse, but [...] deuoure wyth all diligence (so farre as God shall assist me) to set forth the true beleue of the diuine prescience and predestination.

Firste therfore, it is to be confidered, that as God is eternall without beg [...] ende: so is his prescience or for knoweledge [Page] also [...]. That is, there neuer was nor shall finde, wherin he hathe not or shal not knowe all things paste and to come, then as though then w [...]styl presente.

Vpon thys [...] knoweledge, he hath [...] all tymes, predest [...] ted & appoynted before, al thynges (in heauē earth and heth that haue bene, are, or shalbe. And as hys prescrēce & forknowledge, is infallible, & cānot be deceiued: to is his predestinatiō most certaine, and can not be altered chan̄ged or letted, in heuē earth, or hel, for al they are hys creatures, and are at hys commaundement. In whose power it is to rule; altare, and ch [...]ge, to suffer and [...] strengthen and weaken all thynges at hys pleasure, and when he doeth any of all these thynges: he doeth it accordynge to hys prescience and predestmation, nothyng altering nor chaunging the ordre of thynges whiche he hath by hys [...]r [...]eknowledge and [...] wrsoonte, appoynted from the begynning. thoughe it do sometyme seme vnto vs, that tho [...]de our sy [...]es, God is [...] and [...] (as in dede if he were [...] to our [...] and [...] and as [...], it were not [...] our [...] shoulde do it) yet is he [...].

For as the [...] of tyme [...] [Page] make hym eider one day, then he is an other bycause tyme was not from the begynning wyth hym, nor shal be wyth him to the ende but shall cease at the tyme appoynted, and therfore hath no power ouer him as ouer al creatures: euen so is he not subircte to anye maner alteration or chaung, but is euer one and the same, shewynge mercye vnto thousandes, and plagyng the vessels of wrathe, prepared therunto, euen from the beginning and before the foundations of the worlde were layed.

These vessels of wrathe shall not escape the vengaunge prepared, nor the vesselles of mercye be confounded. God hath hys numbre appoynted, and theyr names wrytten in the boke of lyfe, who be so certaynely electe and chosen, that it is not possible for them to Math .xxiiii. be seduced, be they neuer so muche tempted stirred, and prouoked, for the almyghty hād of God theyr father, shall alwayes susteine them and defend theyr weakenes frome the cruell rages of theyr enemies, hys aduengynge spirites: and shall brynge them salfe thorowe the stormye sens of thys world, into the sure porte or hauen of death, and then receyue them into the laude of pleasure incō parable, there to reygne wyth hym for euer.

The other sorte, whom he hath ordeyned the vesselles of wrathe: he shall geue ouer to [Page] their enemies the deuil, the world, and their own flesh, reserning thē to the day of wrath that thē the wrath (wherunto they are prepared) may be more plētuously poured out vpon thē, wherby the mercy shewed to the other appeareth more abounda [...]t.

This is the true beliefe of the presoience and dest [...]atiō of God, groūded vpō the scriptures, as shall hereafter appeare. Nowe as cōcerning your Article. You graunt that the prescience & predestinatiō of God be infallible, that is, that God doth so certainlye knowe before, & predestinate thynges, that they cānot otherwise chaunce, thē he knoweth & hath appointed, & yet you deny the necessarye cōsequēce, whiche is, that al thinges are done of necessitie, ge [...]nge man power to vse the libertie of his owne wyll and choise.

If you leaue the scripture in this matter, & sticke vnto arte: I woulde haue you shewe by your arte, how you cā graunt this Anticedēt and deny the Argumēt. What so euer God forseeth & predestinateth, must necessarily come to pas (for his presciēce & predestinatiō are infallible) But he forseeth & predestinateth al thinges: Ergo al thinges muste come to passe of necessitie. The maior you haue graunted in your Article. If you will deny the minor: I shall not sticke to proue it by manifest scriptures.

And then I reporte me to all Arcitoures what I maye conclud. Euen that al thinges are done of necessitie. And consequently that man hath no such power as you would gene hym to vse fre libertie of hys wyll & choyse.

Nowe to proue the minor, that God forseeth and predestinateth al thinges. I thinke ther is none that hath so [...]rreuerēte an opinion of the Godheade, that he woulde once thynke that God shoulde not alwayes se all thynges (be they paste, presente, or to come, euē as they were styl presēt. But if any man wyl be so beastly: let the same heate the psal. who saieth. Lord thou hast proued me, & halt [...]sal .cxxxviii knowē me. Thou hast knowē my down sittynge, and myne vprpseynge. Thou vnderstodeste my thoughtes longe senee. Thou hast searched my path, and my couch round aboute, and hast forsene also my wayes. For loe ther is not a word in my mouth, behold thou hast knowen althynges. &c.

None therfore, wyll denye the prescience of God to be suche, that he seeth al thynges as present, be they past or to come. Then remayneth onely thys thyng. That we proue by the scriptures, that he hath also predestinated and appoynted before, howé all thyngee shalbe done euen tyll after the ende of al tyme. Whyche thynge shalbe easye to do, if we maye fyrste proue, that such thynges as [Page] be already past were done by hys, appoynsrent and predestination.

I myght be short & saye, that for asmuche as God sawe befoe [...], what ishue and ende, all thynges shoulde come to, and dyd vpon that forknowledge create them and appoint them to be in theyr tymes by hym appoynted: he dyd also in thys creation, predestinate theym to the pshue and ende that they be or shall come to

But bycause I wyll not barelye affirme that whyche you denye wythoute any testimonie of scripture to beare me: I wyll firste begynne wyth the fyrste man, of whome is written in Genesis, and descend to this time pronyng by the scriptures that such thinges as haue beene done hythereto, haue bene so predestinated and appoynted of God, that they could not be altered or lefte vndone. And bycause the greateste contention riseth aboute the predestination vnto euyll, & that most men thyake it impietie, to say that God (who is mercifull and iuste) shoulde predestmate anye man to be wycked: I wyll take suche examples chiefelye, as do proue that the mooste wycked persons that haue bene, were of god appoynted to be wicked, euē as they were and that he neuertheles remaineth both mercifull and iuste.

Fyrste of all therefore, let vs consider Adam, [Page] the fyrst man, whether he were predestinated of God to eate of the forboden fruite, and so to make him selfe and all his posteritie, the childrē of damnation and the enemies of God, or not. The frewil men wyl saie no. And for their assertion they bring a scripture, Ecle .xv. and that is this. God made man from the beginnynge, and left him in the hande of his counsell. He game him hys commaundementes and preceptes. If thou wylt obserue the commaundementes, and kepe acceptable fayethfulnes for euer: they shall preserue the He hath let water & fire before the: reach out thine hād to which thou wilt. Before man is [...] [Page] But bicause I perceiue that the whole boke is none other but a certayne wholsome doctrine pathered oute of the bokes of the lawe and grophetes, I am persuaded that the spirite of God was hys leader in the wrytinge hereof. And therefore, I dare not reiect it as no scripture, but wyll wyth al re [...]e [...]ēt feate seke an interpretation whyche maye declare the wryters meaning to agre wyth the doctrine of the prophetes and Apostles. Let vs therfore scanne hys wordes with indifferent iudgement.

Fyrst he saieth, that God made man and lefte hym in the power of hys own councel. [...] [Page] that Moyses hath in the .xi. and xxx. Deute. Wher are blessinges promised to them that kepe the cōmaundementes, & plages threatened to the trannsgressours. And he sayeth. Before man is set lyfe and deathe, good and euyll. Loke what hym liketh shall be geuen vnto hym. If these wordes do set man at libertie to chose wether he wyll keepe the cō maundemente or not: then tell me how they agre wy [...]h that whyche foloweth. He hathe cōmaunded no man to do vngodly: neyther hath he geuen anye man leaue to synne. We must vnderstand therefore that the sonne of Sorach entendeth not to teache, that man of his owne strength is able to chose good and leaue euyll: but that thorow oute the whole lawe and prophetes there is no commaundemente to do euyll: neyther anye libertie of sinne geuē. To thē that obserue the cōmaun dementes, are promised blessynges, and to the tra [...]sgressours, are threatened plages. Then is it sayed vnto man. To whych thou wyl [...] strech out thy hande, what soeuer thou likest, shal be geuen vnto the. As though he should haue sayed. Loe, thou vnderstandeste what is good, and what is euyl. Thou seest that the blessynges promised to the obseruers of the cō maundementes are good, and the plages threatened to the cōtrary, are euil If thou be led of the spirite therefore, so that [Page] thou delite in the obseruation of Gods commaundementes: then stretch out thy hand to the blessyngs, & they shal be geuen vnto the.

But if thou be led of the fleshe, so that thou delite in the traunsgression of Goddes cō maundementes: thē stretche out thy hand to the plages, for they shall be geuen vnto the.

This is the true meanynge of this place For neyther Moyses nor thys Iesus, went about to establyshe any power of mans free wyll: but theyr entente was to set forthe the iustice of God, whych is to rewarde the spirituall (hys electe) wyth the blessynges promised, & the fleshlynges (the reprobate) with the plages thretned. Otherwyse if these wordes shoulde sette man at libertie to synne or not to synne: howe shoulde they agree wyth the other that folowe? God geueth no man leaue to synne. For if I haue free wyll to do what I wil: why haue I not libertie to sinne

But Gods lawe maye geue no such leaue. Thus se we, that the fre wil mēs scriptur: in this place, faileth thē. And Adam, our fyrst father must (notwithstādyng this scripture) be predestinated to eate of the fruite forbodē For if he had not bene predestinate of God to eate of that fruite: it had not bene possible for hym to haue done it, bycause the desyre to synne, was not as yet in his fleshe, neither hath Sathan power to tempte anye, vntyll [Page] he haue leaue of God so to do, and yet beyng lycenced, he maye tempt no further thē he is appoynted to do, as appeareth by the story of holye Iob. Adam therfore, beynge so perfect a creature, that there was in hym no luste to sinne, & yet so weake that of hym self he was not able to withstād the assaulte of the subtile serpēte, no remedye the onelye cause of his fal must nedes be the predestinatiō of god. Now what shal we say of Caine? was he predestinate to slea his brother Abel? No saye the feewyl men. For the Lord sayed to him. Thyne appetite shall be subiecte vnto the, and thou shalte rule it. A playne texte Gene. [...]. (saye ther) that he had frewyl to those whether he woulde [...]ea hys brother or not. In verye dede if these were wordes of promise, as they are of commaundemēt, they woulde make for the purpose. But they are of commaundemente, as appeareth by the circumstaunce of the text. Fyrst the text hath thus. Cayne was exteadynge angry, & hys countenaunce lowered. Then sayed the Lord vnto hym. Why art thou angrye? Why lowrest thou? If thou doest well, shalte thou not receyue it? And if thou doest euyll, shall not thy synne be wyth the incontinente? Thyne appetite shall be subiecte vnto the, and thou shalt rule it. As though he should haue saied Why art thou angry to se thy brother accepted [Page] wyth me & thy self not regarded? Doest thou not know that I rewarde thein that do wel, & punish thē that do euill? Subdue that furiouse affectiō of thine, and rule it. Thus gaue he him a cōmaundemēt to refraine his anger: that bi that cōmaundemēt the traunsgressiō myght be knowē to be sinne. For we fynd not, that before that time either anger or murther was forbodē. If any mā thinke it strange to cal this a cōmaūdemēte, let hym cōfer it with [...] cōmaundemētes in the bokes of the lawe ge [...]ē by Moyses, & tel me whether the phrases be not at one. Thou shalte haue none other Gods but me. Thou shalt honour thy lord god. &c. But now sai the frewil mē, what haue ye wou by this? Graunt it be a precepte. Yet muste it geue libertie. For to what purpose were it to cōmaund, if the party to whō cōmaundemēt is geuē, had not power to execute the cōmaundemēt. For soth (euē as Paul writeth) to make synne abound Rom. [...]. (For wher no cōmaundemēt is, there is no transgressiō) And that the fre mercy of god might appere more aboūdant in remitting the syn which thorow the cōmaūdemēt is so opēly knowē. The cōmaūdemēt is geuē, euē to thē that haue not power to execute it: for it is geuē to mā, who of him self, is not able so muche as to thinke a good thoughte, for al our sufficiencie is of God, who disposeth vnto euerie man, euen as he wyll.

He taketh mercye on whome he lusteth, and whom he wyll he hardeneth. Can God be vn [...]ygh tuouse? Are not all hys creatures in hys hande? Maye he not do by theim as he lusteth: What tyranuye were to be ascribed vnto God: if he did presently destroy al his creatures, or turne the glory of thē into perpetuall ignominie and shame? Truly none. For then myght he be co [...]nted a tyraunt for destroynge hys creatures in Noes [...]ude. What had the pore beastes of the fyeld that wrought but theyr kynde, the foules of the ayre, yea and the pore infantes offēded that they must all be drowned? Who coulde excuse God of tyr [...]y in thys dede, if it were possible that he myght be a tyrant. The first b [...]rne also as wel of man as of beaste in Egypte, what hadde they offended that they muste be all slayne in one night?

Awaye wyth youre fonde imaginations of God therefore, ye vayue dreamers of fre wyll, and let God be alwyghtye, subiecte to none humayne constitution. Take not from hym the libertie that you geue to the potte maker, to make of one piece of claye, boeth drynkynge pottes and pysse pottes. Whye should not God predestinate some to persecute, as well as he hathe appoynted some other to suffer? If Abell were appoynted to haue hys innocente bloude shedde that he [Page] myghte be a fygure of Christes churche whyche shall euer be persecuted: why was not Cay [...] appoynted to shede hys bloude, that he myght be a fygure of the bloud suchars and raue [...]inge wolues of Antichristes churche? What stpcke you so muche vpon a cōmaundem [...]t geuē to man, as though God were not iuste, if he commaūded that which is not. in oure power to fulfyll? Examyne your selues by the fyeste commaundement, and se whyche of you is able to do it.

Thou shalt loue thy Lorde God, wyth al thy herte, wyth all thy soule, and wyth all thy strengthe. Whythe of you is it that can do thys? Yea when you be moostle strenthened wyth the grace of God: whyche of you can stande vp againste God and saye I am cleare frō the [...] of thys precept Yea it is necessarye that God commaunde thynges aboue mans power, and that man neuer fele in hym selfe that he hath thorowly obserues Gods commaundement. For so cometh it [...], that the most pe [...] knoweth hym selfe to be saued by [...] m [...]cye, and not by hys perfection in obs [...] ninge Goddes commannde [...]eut.

Wher as if the thynges that are cōmaunded him were wythin his reach: he mighte as [...]ri [...] the cause of hys [...], to the obseruatiō of Gods [...] to gods [...].

But here you wyll saye perchaunce. All this is but daliaūce. For although you haue [...]nterpreted oure scriptures: yet haue you broughte no scripture that doeth wyth open wordes teach either [...], or els Cain his son to be so predestinated. Wherefore we maye as wel credite our own reasōs as yours.

Trueth it is, I know no scripture that doeth wyth expresse wordes affirme eyther of thē to be predestinated to theyr traunsgression. Wherfore if you require expresse wordes: I shall leaue thys exēple & pome to the, xi. sons of Iacob who sold theyr brother Ioseph into Egypt. And thē if I shewe you expresse words of the scripture to proue thē predestinate therunto: ye shall haue the lesse cause to suspect myne opinion in the other.

Whē Ioseph had made hym selfe knowē to hys brethrē in the land of Egypt: he saied Sene .x [...]. thus vnto them. Be ye not abashed, neyther let it seme vnto you cruellye done that you solde me into these quarters, for God sente me hyther before you, for your healthe. And a lyttle after he sayeth, not thorowe youre aduise, was I sent hyther, but by the wyl of God. et c. Pharao also, whose wyckednes Exodi .ix was moste aboundaunt, what heareth he in the scripture? For soeth euen thys. For thys purpose haue I ordeyned the, that I myght shewe my power vpon the, & that my name [Page] mighte be tolde thorowout al the earth. And what sayth the Lorde to Moyses? Go in to [...]harao. For I haue hardened his hert & the hertes of his seruauntes that I may worcke Exod .x. these my wonders vpō him, that thou shouldeste reporte to thy sonne & to thy ne [...]wes, howe oftē I ouerthrewe the Egyptiās, and wrought my wōders amonge thē. And you shall knowe that I am the Lorde.

What scripture cā be more plaine thē this? Shall we patche out these places with God suffered Pharas to hardê his herte, bycause in the .viii. chap. it is said. Whē Pharao saw that he had rest: he hardened his hert, & gaue no hede to Moyses and Aaron as the Lord had cōmaunded? No God forbid. For if we shoulde trifle out of the scriptures on suche sort: what maner of God shoulde we make the Lord? Forsotheuê as vncertaine in al his doinges as we are oure selues in ours. But we must graunt boeth these scriptures to be true. For God by his eternal predestinatiō hardened the hert of Pharao, & he being the vessell of wrath in his wickednes hardened his own hert. What saye we then to Iudas? was he not predestinated to betraye Christ? Yes forsoth, euê as Christe was ordeyned before to be betraied. And therfore he calleth him he son of perdiciō. And as possible as it was that christ shold not die on the crosse: so [Page] possible was it that Iudas shold not betray hym. And as possible as it is that the sayeynges of Gods prophetes should not come to passe, so possible is it that Iudas shoulde not betraye Christe.

For the Psalmist had sayed of hym. Let hys Psal [...]viii. aud. cvii. place be desert, and let there be none to dwel in it, and let an other take hys ministration.

But here begynne the freewyl men to besturre them, and crye out vpon suche priuate exemples to proue Gods vniuersall predestination. We haue vniuersal scriptures, for our parte (saye they) declarynge that God would haue all men saued — and come to the [...]. Timo .ii. knowledge of the trueth. Whereunto I answere, that youre vniuersall scriptures, are not so vniuersal, but that all your scriptures notwythstandynge God may wyl the greatest numbre to be damned. For where saynte Paule sayth that God wyll haue all menne saued, he meaneth not euerye particular persō for thē could none be damned, for asmuch as Gods wyll must nedes be done, but his meaninge, is that God refuseth no degre of men neyther estate, but accepteth all asyke. Neythere doeth he accepte Iewe or gentyle, but accepteth of al nations & estates, such as he hath written in the boke of lyfe. Apoca. xvii.

But if vniuersall scriptures be so muche estemed amonge you, lette vs se whether we [Page] haue avie for our part. Murmur not among your selues (sayeth Christe) for no man can come vnto me, except my father drawe him. Iohn .vi. Compare thys, no man, wyth youre euerye man, and then tel me whych of them is most vniuersall. Your euery man stretcheth to as manye of all nations, kinredes, tonges, estates and degres as are written in the boke Rom .viii. of lyfe. And our no man stretcheth to all thē that be not written in that boke.

Boeth therfore must be measured by the wordes of Paul to the Ro. We know (saith he) that to suche as loue God, all thynges Apoca .xiii. do worke togither into good, to them I say, whiche beynge sanctified, are called accordyng to the purpose. For such as he knewe before: he predestinated to be the lyuelye Images of his son, to the entēt, that he might be the first begottē amōg mani brethrē. And such as he predestinated: those he called. And those whō he called he iustified. And those whō he iustified, he glorified. What shal we then say to these thinges? If God be on our syde: who shall preuaile agaynst vs. &c.

And againe Ephe .i. Blessed he God and Ephesi .i. the father of oure Lorde Iesus Christe, who hath blessed vs in all spirituall blessynges in heauenly thynges in Christ, euen as he hath chosen vs in hym before the creation of the worlde, that we shoulde be holy & vndefiled [Page] in his sight in charitie. Who also predestinated vs to be sonnes of adoption vnto hym., thorow Iesus Christ, accordynge to the purpose of hys wyll. &c.

Yet haue we mo scriptures of thys kynde if these satisfie you not. And fyrst hear what Eclesi .xxxiii. is reade in Ecclesiastiens the sonne of Syrach. All men are made of the grounde, and out of the earth of Adam. In the diuersitie of studye hath the Lorde disseuered them.

He hath disseuered them and chaunged their wayes. Some of thē hath he blessed and exalted, some he hathe sanctified and claymed them to hym selfe, and some of them he hath cursed and made lowe, and put them oute of theyr estate. Like as the claie is in the hād of the potter, and all the orderyng therof at his pleasure: so are [...]en also in the hand of hym that made them, so that he maye geue thē as it liketh him best.

Now marke what Solomon writeth, in Prouer .xvi Prouer .xx. Prouer .xvi hys prouerbes. Man deuiseth a waye in his hert: but it is the Lord that ordereth his steppes. And againe. The Lorde ordereth euerye mans goinges: for what mā can vnderstand hys own waye? And yet againe. The lottes be cast into the lap but the fall stādeth in the Lord. Nowe herkē to Esai, who saieth in the persō of god I am the Lord, & ther is none other. Esai .xlv. It is I that created the light & darknes, [Page] I make peace & trouble. Yea euē I the Lorde do al these thinges. And a little after. Wo be vnto him that chideth with hys maker, the potsharde with the potter. Saieth the claye to the potter: what makeste thou? Or thy worke serueth for nothing. Wo be vnto him that saith to his father. Why begettest thou And to his mother. Why hearest thou? Are me of things for to come cōcerning my sonnes: & put me in remēbraunce as to wchinge the worckes of my handes. I haue made the earth, & created mā vpō it. Wyth my hādes haue I spred forth heauē, & geuē a cōman̄demēt to all the hostes therof. I shal wake him vp with rightuousnes, & ordre al his waies.

To cōclude, thus saieth Ieremie, I know Ieremi .x. Lord, that it is not in mans power, to ordre his own waies, nor to rule his own steppes & goinges. And after al this, Paule writing to Timothe saith thus. He that deliuered vs ii, Timoth .i. & called vs with an holy calling. Not according to our worckes, but accordinge to hys purpose & fre mercy, which was geuē to vs in Christ before the world began. Now me thinketh I hear the muttering of our frewil men amōge thēselues saying. What nedeth al this ado to proue the thing that we neuer denied. We graūt & euer haue gran̄ted, that God knoweth all thinges paste & to come, euen as presente.

He hath also predestinated all thynges euen from the begyunyng. And this his forknowledge and predestination can not be deceiued but all thynges muste neades come to passe euen as he hathe forseene and predestinated them: yet notwithstandynge we holde, that the wyll of man is fre and that he doeth all thynges of fre choise & not of necessitie. For graunte that god knew before al time what man woulde chose beynge sette at libertie to chose what he would, & vpon thys forknowledge, predestinated him to the thing that he knew he would chose: shoulde thys restrain the libertie of hys wyl, & cause hym to do al thinges of necessitie: Yea forsoeth, maister Shaxton, and you al my frewyl maisters. For thought man in al hys doynges, do deliberate wyth him selfe, & take aduisemente what is beste to be done, coniectynge is hys mynde what wyll folowe vpon the doinge of a thynge, and what vpon the leauynge of it vndone: yet by your owne cōfestion, shall he after all this consultation and aduise takē chose to do or leaue vndon the thynge that God hathe predestinated him vnto. Yea & I am sure, that you wil graūt me that if God do predestinate a manne to do thinges rashlye and wythout anye suche deliberation, he shal not deliberate at al, but runne headlong vpō it, be it good or euyl that he doeth [Page] And thē I praye you what fredome hath his wil? I graunt you, man knoweth not wherunto he is predestinate before he hathe done it. And that maketh you to stād wel in your owne cōceyte, thynkynge that thys lacke of knowledge is a Libertie to chose, nothynge cōsidering the secrete counsell of God, who hath appointed althynges before they come to passe, neyther yet consideryng your own corrupt nature, which being left to it selfe, cā not so much as thinke any other thē euyl. Yes yes (say you) we consider all these thinges well inoughe & we graunte no lesse, but that wythout the assistēce of Goddes grace our wyll can do nothynge wel. But thē we haue scriptures that teache vs that God denieth no man hys grace, but saith to al men▪ Apoca .iii. Behold I stand at the dore & knocke, if anye man heare my voice & open the dore, I wyll come in vnto him, & wil sup with him and he Mat .xxiii. with me, etc. Also an other scripture. Hierusalem Hierusalē, how oftē would I haue gathered the togither as an hen doth hor chickens vnder hir wynges: and thou wouldest not. And againe. I wyll not the deathe of a Ezechi .xviii. synner, but rather that he conuert and lyue.

To thys I answer as Christe answered to the Saduces sayinge. You erre, not knowyng the scriptures. For though he saye that he stādeth at the dore knockyng: yet geueth [Page] he not the keye to opē it. For you know that the keye that openeth thys dore is the grace whyche God geueth to thē that embrace his truth. And that he his elect onely. For to thē it is geuē to know the misteries of the kingdome of God, & not to the other. Mathe .xiii.

The knockynge therfore is the callynge to repentaunce, by sharpe threatenynge and confortable promises of the scripture, for therewyth doeth God daylye knocke at the dore of al mens cōsciences, & such as haue the keye to opē, do open, And into them he entereth & maketh a mantion in thē. And where Iohn .xiiii. you sticke vpō the wordes of our sauiour lamentyng, the citye of Hierusalê, & of the prophet, declaring the wil that god hath to saue sinners: you must vnderstād, that this wyll is not the eternall wyll of God whych caused hym to create all thynges, & accordynge to the whych he predestinated al thinges: for that will can not be wythstanded but muste neades be fulfilled in all thynges. Of thys wyll speaketh Solomon in this wise. The Prouer .xix thoughtes of mans herte are manye: but the wyll of the Lorde shall endure for euer. And Paule to the Romayns. Who can resist his Roma .ix. wyll. But the wyll whereby he woulde not the death of a synner, & woulde haue gathered the Israelties vnder his wings and they woulde not: is the wyll that the holy messē gers [Page] of God, the prophetes & apostles, preached thorowout the world, that is hys word and cōmaundemētes. Of this will speaketh Iohn in his epistle sayinge. He that doth the wil of God remayneth for euer. I should be i. Iohn .ii. to tediouse if I shoulde rehearse al the scriptures that you build vpon, & expounde them one by one: for they are in dede verye manye in numbre, & some of them as far fetched. Wherfore I will make thys generall expoof them all to make shorte worcke wyth thē. Partly bicause I would not be ouer tediouse but chiefely, bicause I woulde that some of the maisters of this opinion, shoulde take in hand to writ their whole beleue therin, with the scriptures & reasōs that they hang vpon, & thê (God wyllyng) I wil take more pains with them, I trust to the glorye of God. All your scriptures therefore, are the wordes of the fayethfull messengers of God, spoken to be a light to the fote steppes of hys elect and a witnes against the reprobate.

For the consciences of the moste wycked do consente to the lawe of God, that it is good (notwythstandeynge they destitute of Goddes assistence, folowe the contrary) and these consciences be the bokes that Iohn speketh of in hys reuelatiōs whych shal be opened at the iudgmête, that al mê may be iudged Apoca .xx. according to the thinges wryttê therein. [Page] Nowe remayneth it, that we auoyd certaine inconueniences that our frewyl men gather vpon the opinion of necessitie, and then shall we make an ende.

Fyrst they say, that if al thinges be done of necessitie: what do we with scripture, what do we wyth lawes, why haue we preaching or teaching? To what purpose serue princes and publike ministers in the cōmune weale? If al thinges come to pas of necessitie: what cā al these thynges auaile? Forsoth euē these thinges that you set so lyght whē al thyngs come to passe of necessitie, be also ordeyned and mainteyned of necessitie by the eternall wysdome of God. For by the scripture, the chosen numbre of Christe are led the ryghte waie to the land of promise (the new Hierusalem) thorowe the wildernes of this world By the lawes: the wicked are kept vnder, so that euē for fear of tēporal punishmēts, thei suffer the innocêt Lābes of Christe to liue among thē. By the preaching & teachinge, are Goddes electe called in theyr tyme, and the weake and yonge scholers in Christe, made strong and myghty souldiours to fyghte against our aduersaries, the world, the deuill and our own flesh. By the princes and publyke ministers are the lawes ministered to the auauncemente of Gods glorye, whether the lawes be wycked or Godly. For by the [Page] administration of the Godlye lawes, the wycked are plaged, amd by the wycked lawes, the Godly are chastised and scourged, that they maie haue the more cause to renne vnto theyr shepherde Christe for succour. Thus can not these ordinaunces be vnprofitable, yea they can not be but moste profitable, redoundynge alwaies to the glorye of God. Yea &, as I said before thei folow of necessitie and can not but be. For if Goddes holye predestination and prouidence, had not preserued the scriptures to be the lanterne of lyght to the fotesteppes of hys people, how should it haue commen vnto vs, thorow the handes of so manye tyrantes as haue borne the swerde to scourge the flocke of Christe, neglectinge theyr shepherdes pasture: How could it haue bene, that so great & rude multitudes of barbarous nations, shoulde haue submitted thê selues to be vnder lawes and rulers: had not Gods predestination driuen thê to it? Ye & that most declareth the diuine prouidêce: how might it haue bene, that in al times of most cruel persecutiō certaine haue not spared to speake the trueth & shede theyr bloude for it, if Gods predestinatiō had not bene the cause thereof: Thinke you (maister Shaxtō) that it hadde be [...]e possible for the womālike weakenes of [...] Askue, to stād so māfully to the truth (whē your fatherlye [Page] wysedome forsoke it) if Gods predestinatiō had not bene, to confound the wysdome and power of this worlde by the foleishnes and weakenes of a womanne? And I praye you what caused you to forsake that whych you saied you would sticke to: if he that told Peter that he shoulde denye hym, had not also determined to declare in you, what the greatest of vs can do without his assistence.

Well, here foloweth yet an other inconuenience, & that is this. If al thinges be done of necess [...]tie: why should any mā be blamed for misse doynge? Why should any man be dampned, sythen all they do is but the ordinaunce of God, and that more is, they canne not auoyde the necessitie, whereby they are cōstrained to do al that they do. Wherefore if they should endeuour to refrayne the euyl that they do, it were but all in vaine, for they are predestinate eyther to do it or els to leue it vndone. Iustly therfore can they not be cō dem [...]ned, bycause the euill they do, is not of thē selfe, but of the ordinaunce of God. To this muste we answer in this wise. If God were an inferioure to any superioure power to the whiche he ought to rêder an accomptes of his doinges, or if anye of vs were not his creatures, but of an other creatiō besides his workmanshyp: thê might we charg him with tirāny bicause he cōdēneth vs & appointeth [Page] vs to be punished for the thinges we do by cōpultiō, thorow the necessitie of his predestinatiō. But for asmuche as he is subiecte to no superioure power, & we be al his creatures, so that to what end so euer he hath framed vs, we are his instrumentes to do the worcke that he appointed to be done, whye shold we stād vp & reasō with him, to know his purpose in creating vs, or why he made vs to this or that fashion? to this or that vse? to be preciouse or vile? For this one thynge we may be sure of, that God hath by his eternal wisdome, created nothing, nor appointed nothing to be done: but the same shal redound to hys glory in the end, seme it neuer so cōtrary in the meane time. Let vs herkē to the wordes of Paul to the Romayns in this matter. What if God (saith he) wyllyng to Roma .ix. shewe what hys anger can do, and to make hys power knowen: be very well contented to haue vesselles of wrath, prepared to vtter destructiō, to the e [...]tent he myght declare the rychesse of his glory towardes the vesselles of mercye whyche he hathe prepared to glorye. et cetera,

The electe numbre of God therefore, do cōmit thē selues wholye to the will of God, and desyre rather to be damned (as Moyses Exodi .xxxii did) then that the glory of God should by any meanes be obscured or darckened.

These mē do not say, let vs geue ouer our selues to do the lustes of the fleshe, for either we be certaynly predestinated to be saued or damped. And to liue an harde life here, wyll not helpe if we be appointed to be damned, and to folow the lustes of the fleshe shal not hurte, if we be predestinated to be saued.

But they haue alwaies in their hertes thys hūble cōfessiō. Lord we are the worckmanshyppe of thine handes, made to do the thinges, wherunto thou hast appointed vs, by thy serrete wil and purpose. Thy will be done in vs. Thou hast reueyled vnto vs the thinges that do please the, & thou hast shewed vs also, the worckes that thou doest hate: but onlesse thou pull vs backe by thy grace Lord, we folow vpō the worsse, though oure cōsciēces alowe the better.

We confesse Lord, that whē we walke in thy wayes, thou arte our guide, and gouernest our fote steppes.

But when we go astraye, thou leauest vs to our selues, that by oure sore falles we maye know what nede we haue of the. Thus for oure profite doeste thou suffer vs to fall, yea and doeste caste vs downe headelynge, that we maye feare the. And yet mencifull father thou leaueste vs not thus: but so sone as we cal, thou hearest outcry. Thou settest thine holie Angels to go before vs, and to lead vs [Page] thorow the sea of thys world euē as by drye lande.

Thou feadest our bodies, and geueste vs clothinge, and the heares of our head knowest thou by nūbre. If we walke in thy pathes thou art our leader, & though we go astray yet are we thine. Do with vs Lord euē what thy wil is, & as thou hast appointed to mag [...]ifie thy name, so be it.

Thus do the electe of God cōfesse theyr owne inhabilitie & weakenes, & Goddes almighty power, puttinge thē selues whollye into Gods hande to do with thē what shall please him, confessinge also, that thoughe he thrust thē into the depe [...]yt of hell: yet sheweth he greate mercye vnto theym in that he sheweth not hys myghte more vpon them, whiche is to adde yet an hundred fold to the paynes of hell. As for the other sorte that set vp thē selues against god, & say that they are in their own hādes, as men that woulde not lose the hier of their worckes, but loke to be rewarded for the good, as they are punished for the euell: they are deuided in two. The one part iustifie thē selues by theyr workes and wyl be sene to haue chosē Christ, rather thē that Christ hath chosē them, affirmy [...]ge rather that Christe hangeth vpō theyr [...] ming, thē they vpon hys calling, & that it is in thē to refuse that, that God hathe prepared [Page] for theym, and to wythstande that God hath appoynted. These call thē selues Goddes worck [...]fellowes, but take vpon them to be hys wor [...]ke maisters. For tyll they wyll, God can do nothing wyth them, though he would neuer so tayue. They wyll haue him stande [...]ocky [...]ge at the dore, tyll they shall vouchsufe to let him in.

And when he is within he maye take no worcke in hande, tyll he be set on worcke by them. Such is the arrogancie of these fremē, that to mayntayne theyr fredome, the geuer of al fredome must be made bond vnto thē.

The other parte is farre worse then these For they, though theyr conscience geue them that they be fre, yet they dissēble for a vauntage, and saye they be bounde because they thynke that therby they maye iustlye charge God wythall theyr wy [...]kednes. And thys is theyr sayinge. If I be wycked, what can I do wyth all. I am but as God hathe appoynted me, I am not able to resist hys will I muste neades therefore do the thynge that he hath ordey [...]ed me to. And thus I beleue God sente his so [...]ne to dye for synners, & I acknowledge my self a sinner, and I beleue that thoughe I do nothynge els but sy [...]e, yet shall Christes deathe saue me, for it is a suff [...]cient raunsome for the whole worlde.

And as for the predestination to damnation or saluatiō, I thynke to be such that, we shall [Page] all be saued. For as by Adam all were condemned: so by Christe were all men saued.

I holde it beste therefore, to eat and drynke and lyue after the senses, for that is mooste pleasaunte in thys ly [...]e.

For if there be anye lyfe after thys: we are as sure of it so, as otherwyse. As for the threateny [...]ges for the tra [...]sgression of the commaundementes: serue but to keepe the people in feare, that one shoulde not robbe, kyll, and spoyle an other, so that the worlde shoulde decaye. Thus they say. Bet let these counterfayte bondemenne knowe, that God seeth theyr hertes, and beholdeth euen theyr secret thoughtes, so that they cā not deceiue hym by their dissimulation. Let them knowe also, that at the daye of iudgemente, theyr owne consciences wil not lie for thē, but wil giue euidence against thē that euē whē they fained thē selues most boūd (that thei might charg God with theyr wickednes) then dyd their cōsciences geue thē, that they myghte chose whether they would folow their wickednes or not▪ For it is not possible that the conscience of a man that con [...]teth him selfe to walke in wickednes▪ should acknowledge the bōdage of his wil, bicause such one is altogether fleshe, and this knowledge cometh not otherwise then of the spirit, wherfore it reygneth onelye in them that be spirituall.

As many therfore, as haue mortified the sleth and do sele that ther is nothyng liuing in thē but Christe onely [...] so many do moste humbly cōfesse them selues to be in the handes of God, as the claye in the hādes of the potter, & that Goddes councell shall not be [...] vain, but his whole wil fulfilled. These are the bond mē of god, & fre mē of Iesu Christ.

As for the other that will be so fre frome God and al his ordinaunces, that they maie [...]se & leaue what they lust: are most bound [...]ē in those thynges wherin they thinke thē selues moste fre. For euen the verye wordes that they speake, are by the testimonie of the [...] .vii. scripture bond to the decreed purpose of god so that thoughe they thynke in theyr hertes to speake one thinge, yet do they euē of force speake oft tymes the cleane contrary.

I conclude therfore, that the wyll of man is bonde and not fre. And if anye finde them selues grened withall: I desyre the same to wryte me the cause of theyr griefe, and I truste (by Gods healpe) I shall be able [...] thē therin. If not, I shal with al redines be glad to emb [...]ce such Godlie knowledge as God shall [...] to me by th [...]n as by his [...] therto.

FINIS.

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