fleshe of christ be so holsom and suche saluacion vnto the soule it must nedes be eaten spiritually and not carnally that is to say with fayth and not with oure teth And this pertayneth vnto the matter substaÌ„ce of the sacrameÌ„tes that the spirite is begoteÌ„ by the spirite not by any bodely thynge as we touched it before Paule warneth vs of this thiÌ„ge in that he sayth Albeit he knewe christ somtyme after the fleshe yet nowe he knoweth hym nomore concernyng the fleshe By these places we are coÌ„strayned to confesse that these wordes This is my bodye must nedes be taken not naturally but sygnificatiuelye sacrameÌ„tallye in sygne as are these This is the pasouer or passynge fore bye spokeÌ„ of the pascall lambe For that same lambe so eaten yearly in that solempne feste holden was not the selfe passynge foreby but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done Vnto this agreith well the succession imitacion for the supper succeded the lambe Vvhiche thynge teacheth warneth vs that Christe dyd vse lyke wordes in a lyke phrase for the succession obserueth the imitacion Vnto this agreeth the selfe same coÌ„posicion and ordre of the wordes the tyme also speaketh coÌ„senteth to the same maketh all for it so the olde passouer is but remembred and the newe thankes gyuyng is instituted also the very propertie of all the memorialles and remembraunces all make for this same sence whiche callyng them the name of the same thynge wherof they make the memoriall or remeÌ„braunce So dyd the Athenienses call thalleuacion or the easmente of theyr coÌ„mon dette not as though yerely their dettes shuld be eased or paid but because thei celebrated that thynge perpetually that Solon had in tyme past made and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge And euen so the thynges whiche are the sygnes and memorials of the verye body bloude of christe are called his bodye and bloude Now here foloweth argumeÌ„tes Lyke as the body can not be fed with any spirituall thiÌ„ge nomore can the soule be fed with any bodely thyng But and yf the naturall body of christe be eaten theÌ„ I wolde wyt whither it fede the bodye or the soule it fedeth not y e bodye ergo it fedeth the soule yf it then fedeth the soule theÌ„ doth the soule eate fleshe and so is it false that the spirite is borne onely of the spirite Secondarely I aske what thynge is it that the body of christ naturally eaten maketh it perfyt effectuously If it remytteth syn as one parte wytnesseth ergo the disciples got remission of theyr synnes by eatynge it in the mauÌ„dye and then christe dyed for them in vayne But yf his bodye eateÌ„ dispenseth and distributeth the vertue of Christes passion as the same parte sayth then was the vertue of the passion and redempcion disposed and distributed before it was begon And yf it fedeth the bodye that it shuld be healed to ryse agayne as a certayne other maÌ„full folisshly affyrmeth then moche more shulde it heale our bodye lyfte it vp agayne from syknes But Ireneus otherwyse vnderstandeth this sentence y t is to wyt our bodyes to be fed nourysshed with the body of christe to ryse agayn deifyed vnto lyfe For his myndes that the hope of our lyfe to come resurrection is stablyshed by the resurrection of christe beholde this faier maner of speche Thyrdly yf the naturall body of christi was gyueÌ„ the disciples at his supper then must it nedes folowe that they eate it euen as it theÌ„ was theyr beyng and lyuynge but then was it a passible and a body that myght suffre wherfore they eate a body that myght be wounded and suffer death for then was it not yet gloryfied But yet when they saye that they eate the same body but not as it was passible but euen suche one as shuld be after his resurrection then obiect we thus ergo Christe had then two bodyes at once one that was not yet glorifyed by his death resurrection and another that shuld be gloryfied or els was that same one selfe bodye at the same tyme both passible and impassible And so syth in his agony his maÌ„hed feared the death it might be gathered that he suffered not but that the body endewed with this gyfte of impassibilyte vsed and enioyed it Vvherfore it maye be thought that it suffered not but apered to haue had suffred deth which opinyon of these blynde sophisters opeÌ„ vs the waye vnto Marcions heresye There maye be yet moste noble Emproure .vi. C. mo argumeÌ„tes made agaynst these papistes but we shall be coÌ„tent with these at this tyme. Nowe that the olde Doctours which shalbe the laste parte of this article do agree with vs I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose saynge in his commentarye vpon the fyrst pystle vnto the CorinthiaÌ„s vpon these wordes cap. xi Shewe and gyue thaÌ„kes for the death of the lorde c thus For bycause we be delyuered by the death of the lorde we remeÌ„brynge this thynge in eatynge and drynkyng do signify his fleshe bloude whiche haue ben offred vp for vs. c. Here speaketh Ambrose of the meate and drynke at that maundye wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying which in his .xxx. treatise vpon Ihon affirmeth that the body of christ muste be in one place where the prynted bokes haue for oportere that is for it muste nedes be they haue it maye be in one place but they prynte it false For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them it is red oportet it must be in one place wherby manifestly we se the olde doctoures not to haue had vnderstanden it of the naturall eatyng of christes bodye but of the spirituall eatyng what so euer they haue spoken soleÌ„pnelye of the Supper For when they knewe that the body of Christ must nedes be in one place and that at the ryght hande of the Father in heauen they neuer were so vngentel to pluk his body downe theÌ„ce to breke it agayn and chawe and chaÌ„me it with the stynkynge teth of men Also Austen writynge agaynst Adimantum in the .xii. ca. sayth That these thre sentences the bloude is the soule this is my bodye and the stone was Christe were spokeÌ„ in a sygne to sygnify one by the tother and after a longe processe he sayth I may interprete that presepte to be layde in a sygne for the lorde doubted not to saye This is my bodye â–ª when he dyd but gyue the signe of his body these are AusteÌ„s wordes Here is lo the key wherwith we may vnlocke all the darâ—ke wordes of the olde doctours of
¶ The rekenynge and declaracion of the fayth and belefe of Huldrike zwyngly byshoppe of ziiryk the chefe town of Heluetia sent to Charles .v. that nowe is Emproure of Rome Holdynge a parlement or Counsayll at Ausbrough with the chefe Lordes and lerned men of Germanye The yere of our Lorde M.D.xxx In the moneth of Iuly ¶ Come ye to me all that labour and are laden and I shall refreshe you Mathe. xi ¶ The veryte wyll haue the victory Presse ye it downe neuer so strongly ¶ Translated and Imprynted at ziiryk in Marche Anno Do. M.D.XLVIII ¶ The Preface of the translatour vnto the reader WHen I had chauÌ„ced vpon this Rekening of the fayth of this so excelently lerned godly flok feder eueÌ„ the good heerdman that set his lyfe for his shepe and had seen it not yet vnto this daye to be confuted nor dampned of any christen lâ—rned man but as it was then openly exhybited vnto the Emprours Maieste and to his noble lerned counsell so stondeth it styll yet vntowched with any iuste contradiccion of holye scriptures I coulde not but thynke this his fayth to be christen catholyk word thy for the glory of god profyt of his churche to be translated into many tongues that many mought read it with frute Vvherfore sâ—thâ—â— England as they say be many hyghly lerned Byshopes and lawers in the speculatiue but fewe in practâ—k diuinite sharpe in naturall but dull in spiritual iugement me thoughte it conuenient the boke to be translated into theyr mother tongue that yet at the least the lerned in christ myght iuge therof and saye theyr myndes And for because therbe many laye men of better iugement knowlege then the speculatyue priestes and prelats for all theyr latine and greke to therfore here haste thou it Oh laye reader whiche only knowest but the Englisshe tongue that eueÌ„ thy selfe myghtest also with thy Englysshe Byble frelye trye and iuge it as the apostle byddeth the proue all thynges holde y t at good is And IhonÌ„ bydddeth the proue the spiritâ— whether they be of god But se â—hat the scriptures be euer thy towche stone and as Agâ—sten teacheth fayth and loue to trye all meÌ„nes wrytinges And beware thou beeste none of thâ—m vnto whom aâ— is sayde Psalm lxxiiâ— all thynges stynke but onlye those which theyr selues thorowe malyce and arrogancie speake or wryte yea and that so prowâ—lye Many there are also amonge this saye sorte whiche be yet wâ—ake ignorant and in doubte what they shall beleue in y e more doubte for that they heare suche deuersâ—â—e of preching one agaynst another such coÌ„trâ—â—iccion amoÌ„ge them that shuld be lerned wise They se also daylye newe articles of theyr fayth made of newe bysshops in theyr newe bokes of newe institucions they se them confyrmed with non autorite of the olde fayth olde Scriptures but violeÌ„tly thrust in with autorite of newe actes swerde as thoughe hitherto the church of england had from the begynnynge erred in the fayth destituted so longe and many yeres these newe articles latelyer founde fayth whiche new inconstancye and inconstant nouite nowe makynge to morowe marryng this yere enactyng the next vnactynge this daye to be kept worke daye the next yere the same to be kept holy and ydle and such lyke of rokes hares pertriche The symple people I say sâ—yng this incoÌ„staÌ„cy no merueyle though they can not tell whom nor what they maye beleue Not longe a go it was heresye and treason to the scriptures to be had in Englysshe and nowe god be thanked the hole Byble is prynted oft turned redde of many lay men yea that with priuilege And yet they which made the testameÌ„t in Englysshe once treason heresy and for hauyng and readyng it they brent and prysoned many a godly innocent soule nowe alowynge the â—ame with penne hande and mouth for godly and profytable to christes Churche neuer vnto this day haue they founde the tyme to repent them opeÌ„ly of theyr open abhomynable blody murther nor yet in open pulpettes to recante theyr owne false doctryn open iniquâ—te But the Lorde â—e to it be theyr iudge requiring this tyranny at theyr haÌ„des Amen To stablishe therfore good christen reader thy faith and to setle it in peace all waueriÌ„g set a ê‘te thou haste here the rekeninge of this godly lerned Byshopes fayth confermed with the moste meghtye olde and ferme testimonies not of mennes actes and counsels but of the euerlastyng holy scriptures that where as hitherto for the diuersite of mennes opinions and sondry prechyng and teching without gods worde many haue ben in doubte and ygnorauÌ„ce now yf thou diligently readest this lytle boke thou shalte be certifyed and taughte playnly and truly the fayth in one God and iii. persons in trinite And howe the seconde person consisteth of god and man Thou shalt se his godly and infallible prouidence the fall and restoryng of man in which the mercy and iustice of god is declared Thou shalt clerely vnderstande the incarnacion of Christ the sone of god theffect and frut therof vnto thyne vnspekeable conforte the iustificacion onely by fayth into christ goddes eleccion orygynall synne what it is how by christ onely it is done away Vvhat is to be thought of infantes dying before they be baptized Here thou hast it clerly what is the church how many sacraments there be with theffect and ryght vse of them of the supper of the Lorde what Ceremonies may stonde and whiche ought to be abolyshed Of Images of the offyce of preachynge mynisters of the worde of the offyces of Kynges and rulers of purgatory of the frutes of the gospell preached of the frute of maÌ„nes doctrine The good pastours excuse his desyre godlye exortacion to the Emprour to all princes which god engraue into theyr hartes Amen But when the Pope had seen this godly Bisshoppes fayth religion so to prospere and preuaile and his euangelyke doctrine so wyde to spreade that neither his furious droÌ„ken champion Eccius nor yet his fleckisshe slowe beaste Cocleus durste not once more penne agaynst the maiestie of zwynglie his moste eloquent Heroicall style rare erudicioÌ„ and moste excellent diuynâ— lernyng then he hyered certayne Lantsknyghtes to kyll hym which smyten thorow with a morispyke said My bodye haue ye slayne but my soule sley ye can not Then his body quartered brent on the morowe his harte was founde vnperisshed in the asshes of the whiche many a learned man is rysen in whose bokes sermones and sessons zwyngly yet lyueth here in a blessed memoriall and his soule lyueth in heaueÌ„ in the glorious fruicion of the blessed Trinite to whoÌ„ be honour praise for euer Amen ¶ The Preface of the Bysshop to the Emperour WE whiche preache the Gospel in the Cyties townes villages of the christen congregacions desyrously loked wayted euery howre most noble Charles sacred Ceaser vnto
equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whylâ—s we thus stode vp redy to gyue this rekenyng â—here came tydynges yea tydyngê rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ê‘plexite doubte for on the one parte the loue of the truth carefull zeale and study for the coÌ„mon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most coÌ„uenyente vnto your hyghnes A none after this yet when we sawe the confessyoÌ„ of other men yea and the confutacion of theyr aduersaryes also whiche not with staÌ„dyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my couÌ„trye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf iÌ„ any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the suÌ„me of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe meÌ„ but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde ¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposicioÌ„ of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of maÌ„ whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persoÌ„s For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man coÌ„stituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the toâ—her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same peâ—sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smyâ—eth downe oure enemies with a worde and euen he hym selfe wheÌ„ he was deade resumed his lyfe ascended vnto heauen and sent â—s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that ofteÌ„tymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs wheÌ„ it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concerniÌ„ge the propertie of his diuine nature and godhed forgyueth synnes As wheÌ„ we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be wouÌ„ded wheÌ„ only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ê‘sones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to
wytte the bodye and soule be both mixte confounded togyther when that thyng is spokeÌ„ by the hole man because of the vnyte of the parsone whiche because of the propertye of the one parte alone parteyneth but to the one part Paul sayth wheÌ„ I am syke then am I most strong Vvho is here syke Paul And who is it that is also so stronge â–ª Paul But is not here great repugnance and contradiction in Paule to be both syke â–ª and hole both at once No verely For Paule though he be but one parsone yet is he of two natures Vvherfore â–ª when he sayth I am syke verely the same persone speaketh which is Paul but that same syknes is not appropriated vnto both his natures but onely vnto his body And where he sayth also I am stronge albeit the parson of Paule speke it yet is it his soule onely whiche is in the syknes of his body so stronge So we say the sone of God is deade euen the very same which for that so perfyte vnite of his persone is both god and man but yet as concerning onely his humanite and manhed he dyed Thus not I alone do beleue but so dyd all the catholyke faythfull both olde newe beleue bothe of the Godhed of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe And thus beleue they that now professe aknowlege the truth vnfaynedly ¶ The .ii. Article Secondarily I knowe and beleue that the moste hyghe godhed which is my god hath constituted and decreed frely of all thynges so that his counsell dependeth not of the occasion of any creature for to ordayn and decree any thynge eyther fyrste discussed debated by reason or fetched at any ensample is a token of the breach and imperfection of mannes wysdome God therfore whiche froÌ„ euerlastynge vnto euerlastynge beholdeth althynges with one cleare presente looke nedeth not any reasonynge or to tary depeÌ„de of any fact But he is all alyke euer wyse prudent good c. and so doth he frely decree and dispose all thynges what soeuer they be for all are his Oute of this his vnserchable goodnes althoughe he shuld make man in y e begynnyng whom he knew well that he shuld fall yet had he then of euerlastynge also decreed that his sone shulde be cledde with the nature of man to repayre and restore thâ— fall For by this waye his goodnes is made manyfest ouer all For in this his goodnes is contayned both his mercye and iustice His iustyce he expressed when he casted oute the transgressours of y e plesauÌ„t Paradyse byndynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases laynge a lawe vpon hym whiche he was neuer able to beare yet is y e law ryght holy and good And here is he nowe become twyse a miserable mortall wretche learned not onelye his fleshe to haue had fallen into miserie but also his mynde for feare of the lawe nowe traÌ„sgressed to be greuously vexed and troubled For wheÌ„ as toutchyng the spirite he sawe the lawe to be holy iuste and the messaÌ„ger of the mynde of god as that same thynge whiche coÌ„mauÌ„deth nothynge els theÌ„ that which equite perswadeth with y e same eye also seynge hym selfe in nothynge to fulfyll the mynde of y e lawe so in his owne iugement coÌ„dempned all hope of that felycite clene cast awaye he fled lyke a desperate maÌ„ from the syght of god lokynge for nothyng els then to suffer perpetually to beare the heuy payne of euerlastynge tormeÌ„tes And hytherto was the iustyce of god declared manyfestly But when the tyme shulde come to shewe y e goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice then god sente his sone to take our nature in euery behalfe saue in y t at it is prone dysposed to syn to thenteÌ„te that he now being a brother lyke vnto vs might be a mediator to be offerd vp for vs to satisfie y e iustyce of god whiche it behoued to coÌ„tinewe both as holy inuiolate as his goodnes and mercye pure and vnspotted that the worlde â—hulde be assured both of his Iustyce to be â—eased and also of his present benygne mercye to be offred vs. For syth he gyueth vs for vs his owne sone howe can it be but that he gyueth vs with hym and for his sake all thynges Vvhat thyng is it of which for his sake we be not suer of whiche so huÌ„bled hym selfe that not onely he wolde be lyke felowe with vs but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fauour and grace of the goodnes of god wherby he so loued the world that is to wyt man kynde that he wold laye forth his owne sone to y e death for the lyfe of it These I thinke are the lyuely fountaynes and swete veynce of the gospell This beleue I to be that onely one alone sufficient medicyne for the syke soule wherby she is restored to God and to her selfe For nothynge els maye assuer her of the fauour and goodnes of god but god hymselfe It is he that hath so lyberally so plentuously so prudently powred forthe his hole grace fauour into vs that now there is no more left that we can desyre vnles any man were so bolde as to require of hym more then ynough and aboue so hygh a redoundaunte plentuousnes ¶ The .iii. Article Thyrdlye I knowe no notherway no nother hoste nor sacrifice for synnes to be purged then christ For not Paule hymself was not crucified for vs. There is no nother pledge of the goodnes mercy of god so certayn and vndoubted nothynge so farme and faste as is god Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ. Vvherfore here are forsaken and lefte both the iustificacion and satisfaccion of workes also the expiacion intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god For this is that onely mediator betwene god and man euen Christe Iesus both god man Thus therfore standeth ferme and faste the eleccion of god For whom he hath chosen he so chose them before the creacion of the worlde that throughe his owne sone he wolde purchace and posses them For as he is benigne and mercyfull so is he holy and iuste Vvherfore all his workes resemble and sauour of his mercye and ryght wysnes so y t his eleccion expresseth them both For it came of his merciable goodnes to chose theÌ„ whoÌ„ he wolde haue it was his ryghtwysnes to purches hym his elect to Ioyne them to hym by his sone made for vs y e host and sacrifice to satisfye the iustyce of god ¶ The .iiii. Aarticle
Fourthly I knowe that olde GraÌ„dsyre ouâ— fyrste parent was throughe that loue of hym selfe hytherto brought the deuyll throughe enuy entysynge and mynistring that pernycious counsayl that he desyred to be lyke vnto god This great cryme when he had commytted it he dyd eate that forboden and deadly apple wherby he became gyltie death now made the enemye of his owne God This man therfore when god myght nowe by his iustyce haue vtterly loste and dampned hym yet of his mercyable goodnes he toke a more easy way with hym that is to wyt he chauÌ„ged this deadly euerlastynge payne of both body soule into a transytory condycion or state that is he made hym but a boÌ„de seruaÌ„te whom he myght haue perpetually sayd in tormeÌ„tes This bonde condycion of seruytute syth nother y e man hymselfe nor yet any maÌ„ borne of hym may auoyd and take away for what can y e bonde maÌ„ beget but a bonde maÌ„ he threw thrusted al his posterite throuhe y e deadly taste of thaple also into boÌ„dage And here this is my mynde as touchyng Orygynall syn synne is called verely y t that is commytted agaynst the lawe For where as is no law thereis no traÌ„sgression where as is no traÌ„sgressioÌ„ there is no syn ê“perly so called takynge synne for that iniquite cryme vngodlynes actually coÌ„mytted gyltie death I knowledge therfore that ouâ— fyrste parent synned y t actuall and oryginall syn whiche is verely synne iniquite cryme vngodlynes But they y t are borne of hym synÌ„ed not lyke maner to Adam For which one of vs his posteryte deuoured eate any forbodeÌ„ apple in paradyse wherfore we must nedes graunt y t oryginall syn as it is in the chyldren of AdaÌ„ is not a syn properly actually coÌ„mytted agaynst the lawe But may be called properly our byrth sore or naturall syknes also our naturall synfull coÌ„dycion synfull seruyle state Our sore or syknes it is called because as he thorowe y e loue of hiÌ„selfe fyl euen so do we fall It is called also our synfull coÌ„dycion and state because y e lyke as he became a seruauÌ„t bonde vnto death eueÌ„ so are we borne the bond seruauÌ„tes the chyldren of wrath vnder the power of death albeit I care not gretly thoughe men call this sore syknes coÌ„dicion syn after Paule yea suche syn so y t who so euer be borne in it they be thenimies aduersaries of god For to this state y e condicioÌ„ of y e coÌ„cepcion byrth briÌ„geth theÌ„ not any actual ê‘pretacion doyng of syn but in that y t this syn our fyrste pareÌ„t once coÌ„mytted it wherfore y e cryme syn once coÌ„mitted of adaÌ„ is the verye cause of thopen treason agaynst gods maiestie and of our death and enemyte betwyxt god vs. And this is verely synne But the synÌ„e which cleaueth vnto vs at oure concepcion is verely that naturalis on full sore and decease it is that condicion and state yea it is that necessite to dye Vvhiche soâ—e condicion had neuer hapened vnto vs by our byrth onely had not tâ—is synne viciated and polluâ—ed our coÌ„cepcioÌ„ natiuite The synne therfore and not our byrth is the cause of our misâ—rable calamite Oure natyuite is no nother couse then is that thing which foloweth of the principall cause This my sentence I confyrme with auctorite ensample Paule Ro. v. sayth If that by y e synne of onely one man death got the mastry ouer all men c. Euen so dyd grace with the gyfte whiche is ryghtwysnes raigne into lyfe by onely one man Iesus christ Here we se synne takeÌ„ properly for it was onely Adam by whose fault death hangeth ouer oure heades In the .iii. chap. also he sayth Allaâ—e synners and destytute of that glory of god that is to saye all haue loste that glorious symylitude and beutifull ymage of god wherin man was fyrste created an innocent perfyte without spot or tymple Here is synne taken for the sore or syknes for our synfull condicion and natiuite wherby we loste our similitude so that all men be called synners yea and that are they be borne that is to saye all are in the coÌ„dicioÌ„ and state of synne death before they synne auctually Vvhich sentence is constantly coÌ„fyrmed by Paules wordes agayne Roma v. saynge But death obtayned the mastrie and went thorow euen from Adam vnto Moises yea that thorow euen those whiche had not synned as had Adam transgressed Lo here ye se death eueÌ„ vpon vs infantes althoughe yet we haue not synned as dyd Adam And wherfore for he hath synned But we syth we haue not synÌ„ed as dyd he wherfore shuld death deuoure vs Verely because he died for his synne he thus deade that is to saye adiuged to death the sentence layde vpon hym dyd beget vs. Vve therfore dye but thorowe his fault and thorewe oure owne condycion and sore or dysease or els yf thou haddest leuer so call it thorow our owne synne so that thou takest synne for not auctuall an ensample A man taken in batayll deserueth by his vnfaythfulnes and enemytie to be kept and holden a bonde man of whoÌ„ as many as be borne are become seruauntes and bonde men borne as they saye in theyr maisters howse They be boÌ„de not through theyr owne fault or gylt but through the coÌ„dycion whiche foloweth y e fault For their pareÌ„tes of whom they be borne deserued this boÌ„dage through theyr owne synne As for theyr children they haue not this synne but the payne punysshment of the syn that is to wyt the condycion the seruitute pryson These thynges yf it lyke you to call synne because they be inflycte for the synne I wyl not agaynesay But as for origynall synne by the reason of the coÌ„dycion and contagion I knowledge it to be borne and coÌ„ceyued in all that be gotten of thaffect and desyre of man and womaÌ„ And vs to be naturally the chyldren of wrath I knowe it but by the grace whiche hath restored the fall throughe the seconde Adam christe I doubte not to be receiued among the chyldreÌ„ of god and that by this waye whiche foloweth ¶ The .v. article Fyfthlie hereby it is manifeste that yf we be restored in Christ the secoÌ„de Adam vnto lyfe as we were gyuen ouer in the fyrste Adam vnto death that then be we to fole hardye to dampne any chyldren borne of christen pareÌ„tes yea or yet the heathen mennes chyldren thoughe they dye without baptisme or cyrcuÌ„cision for yf Adam were able to lese all mankynde by one synne christ by his deth hath not reuyued and redemed all mankynde froÌ„ that plage gyuen thorughe Adam then was there not lyke health gyuen throughe christe neyther can it be lyke trewe whiche God forbyd that as in Adam all were dead euen fo in christ all be restored to lyfe But howe so euer men diffyne of the
this sacrameÌ„t Euen that thynge whiche onely was but the signe of his bodye to be called y e body it selfe Let them go nowe they that lyfte and condempne vs of heresy so longe as they may se themselues to condempne by the same broyd euen the cheâ—e pyllers of the olde doctours diuynes contrarye to the decrees of the Popes Of these wordes it is full manifest that the olde doctours and diuynes dyd alwayes speake sygnificatiuely in the significacion therof when they attrybuted somoch vnto the eatyng of the bodye of Christe in the supper â–ª that is to wyt not that the sacramentaâ—l eatynge myghte pourge the soule but fayth in god thorowe Iesus Christe which is the spirituall eatynge dyd pourge it of the whiche fayth spirituall eatyng these outwarde thiÌ„ges are y e significacion and shadowe And as the corporall fode susteyneth y e body as doth wyne refreshe it make it glad so doth that fayth stablysshe our mynde and certyfieth it of the mercye of God in that he gaue vs his sone as he refressheth oure mynde with the bloude of hym when our fayth certyfieth vs that our synnes which so burned our coÌ„science be quenched in his bloude Nowe therfore let vs be contented with these places albeit a man myght compyle ryght great bokes to declare and confyrme that the olde doctours were of oure syde Neyther lette not the boke nowe lately made of Eccius of the sentence of the olde doctours moue and peruerte any man whose sentence the good maÌ„ promyseth hymselfe to defende so plainly y t al men may se it For we shall se shortly the confutacion of this boke by oure brother Decolampadius a man excellently learned whiche from the begiÌ„nynge of this stryfe hath taken vpon hym to affyrme and declare the sentence of the olde doctors in this matter And we whiche also are in this senteÌ„ce haue I thynke performed it plentuouslye in many bokes wrytteÌ„ vnto dyuers men what soeuer in this matter may be desyred required for a more playne exposicioÌ„ coÌ„futacion of oure aduersaries ¶ The .ix article For the nynth article I beleue that the Ceremonies whiche hurte not the fayth by any supersticion nor be contrary to the worde of god maye be suffred vntyll the daye starre of truthe be more and more yet sprongen and gyue vs lyghte albeit I wote not whether some suche may be founde to be tolerated for a tyme for charities sake But thus do I beleue that by the same mastres teacher euen charite say I syth suche ceremonies can not be vsed and stande without great offeÌ„ce that then they shulde be abolysshed taken awaye althoughe they reclame and barke agaynst it whiche are of no faythfull mynde For christ forbode not Mary mawdelen to powre forth her oyntmente vpon hym althoughe the couetousnes and infydelite of Iudas dyd swell agaynste it proudlye But the Images whiche stande forth to be worshypped I reaken them not amonge these ceremonies but to be of the noumbre of those thynges whiche dyrectlye fyght agaynst the worde of god But suche as are not setforth to be worshipped or where there is no perell that they shulde in tyme to come be worshypped so farre of am I that I wold dampne them that I aknowlege that science and crafte in paintyng and karuynge to be the verye gyftes of God ¶ The .x. article For the tenth I beleue the offyce of interpretynge scriptures or preachyng to be right holye as an offyce among all to be moste necessarye For to speake orderly we se amonge all men the outwarde prechiÌ„g of the apostles and Euangelistes or byssoppes to haue had gone before the fayth which fayth we ascribe onely vnto the holy goste For we se ahlasse a great manye hearynge the outwarde preachynge of the gospell but they beleue it not which coÌ„meth for lacke of the spirit whyther so euer therfore these preachers be sent there is it a token of the grace of God that he wyl make the knowlege of hym manifeste vnto his electe and chosen And vnto whom these preachers be denyed there is it an euydeÌ„t token of his wrath to be at hande as euery maÌ„ maye gather of the prophetes and of the example of Paule whiche was somtyme forboden to go to some men in the meane reason called and sent to other men Yea both lawes and prynces may haue no greater a presente healpe to defende the coÌ„mon iustyce then by preachynge For in vayne is it commaunded that that iuste is vnlesse they vnto whom it is coÌ„maunded haue a consyderacion of that at Iust is and so loue equyte mynister the same And vnto this loue and consideracion do the preachers as mynisters prepare excyte mennes hartes but the spirite is as the auctor both of the teacher also of the hearer These maner of mynisters which teache comforte fere take cure faythfullye ouerseyng and visitynge the people of Christe with the worde we acknowlege reuereÌ„ce and embrase But this offyce whiche baptiseth and in the supper do heare aboute distrybute the body and bloude of the Lorde for thus we call the holy breade and wyne of the supper euen the thyng signyfied for the sygne visyte the sike and fede the pore with thy ryches and in the name of the congregacion ye and these mynisters also whiche reade interprete scriptures teache and instruct other or professe that they them selues or other myghte be so enformed and taught that in tyme to come may be very pastours and trewe curates ouer the coÌ„gregacion we loue reuerence and kysse But as for these myterd mynisters and crosyerde clâ—rkes whiche rablemeÌ„t is borne to consume and deuour fruites we beleue that they be vnprofytable dunge sakes and dyrtie burdeÌ„s of the earth and to be euen the very same in the body of the church that they deforme croked buÌ„ches crouched shulders vpon a maÌ„s bak ¶ The .xi. article For the .xi. article I knowe that Prynces rulers iustly consecrated and promoued vnto theyr offyce to syt in the stede of God no lesse theÌ„ do the preachers For as the precher is the mynister of the celestial wysdome and goodnes as he that shulde teache faythfully and briÌ„g forth errours into lyghte to be knowen euen so is the prynce or ruler the mynister of goodnes and iustyce Of goodnes as when with faythfulnes modestlye lyke god he both heareth delybreth with couÌ„cel vpon the causes of his subiectes Of iustyce as when he breaketh the audacite of the wycked and defendeth the innocentes These gyftes yf a prynce once haue them I beleue his coÌ„scieÌ„ce can feare nother enemy nor nothynge els But yf he wante them albeit he shewe hymselfe terrible be dreaded yet beleue I y t in nowyse can his conscieÌ„ce be absolued that he be dewlye consecrated and put in the offyce NotwithstaÌ„dyng yet beleue I that a christen man oughte to obeye suche maner a
ne cloth nor comforte nor harboure me in any one of these my lytle sely membres but ye bytterly coÌ„maunded all the Englyshe hostes in Anwerpe in no wyse to suffre vs to come into theyr howses for anye releyse and socour Oh crull seade serpeÌ„tyne wheÌ„ wylt thou feare god more then maÌ„ Wylt thou dissemble with god dampne thy owne bodye and soule for a transitorye coÌ„maundement or pleasure of any mortall man Fearest thou not haste thou not a soule is there no hel is thy soule mortal is there no woâ—lde of soules after this is there no God to whoÌ„ hertes reynes and thoughtes are layde wyde open Suerlye at your departynge and as soone as your soules shall be cyted to apeare before youre iudge Christe ye shall seale the moste bytterest remorse of coÌ„science also at your generall iudgemeÌ„t with moste horrible feare shall ye be so smyten that ye shall byd the mountains to fall downe vpon you to couer you from the fearfull face of your iudge Then shal we stande agaynst you iÌ„ great coÌ„stancy for that ye haue thus cruelly persecuted vs. Vvhiche thyng your selues beholdiÌ„ge you shall be troubled with horible feare waylynge for the anguishe of your myndes saying within your selues beyng sorowful but all to late lo these are they whoÌ„ once we had in decision reuyled spytefully oure selues then madde had wente theyr synes and learnynge to be madnes and heresie so puttyng them to death moste cruelly shamefully but se howe they be noumbred amonge the chosen of God and we our selues theÌ„ were heretykes erred from the waye of the truth the lyghte of the iustifyinge by fayth onely shyned not vpon vs but we wearied oure selues in our owne wicked vyle workes but y e waye of the lorde we knewe not RepeÌ„t ye therfore in tyme yf ye wyll not be dampned for it is gods cause and his worde whiche you persecute we defende with peryll of oure lyues Vvherfore we dayly praye in fayth that hâ— wolde coÌ„uerte you or els take you away that his churche myght breath a lytle in rest If there be any feare of God in you ye shall repent or els our praiers are promysed shortly to be herde of hym whiche stereth vs vp with his spirite thus to praye Amen ¶ Quod impii cupiuÌ„t irritum fiet ¶ Imprynted by me Rycharde wyer i. Theâ—sala â— i Parai xxiiii His confessioÌ„ of the vnite trinite of God His faythe of Chrâ—ste the â—one of god man Of the .ii. natures In one person The distinct ê“perties and operacions of the .ii. natures in christ diuide not the person Lucâ— ii The diuers propertâ—esâ— chriâ—t aâ— câ—mo to the hole persone bycause of the inseê‘able vnite of botâ— the natures in hym selfe IonÌ„ vi Pete falleth fre libertyi The providence of God Of maÌ„s â—reacioÌ„ In the goodnes of God reiuâ—eth his mercye and iustyce His iustice Noâ—â— fulfylleth the law but onelye Christe His mercye Christâ—â— incaâ—nacion The swete vaynes of the â—ospell Roma viii Ihoâ— iii. The onely â—wet sufficyent medicin of the soule One waye aâ—one Unto our recoÌ„cylynge and felycite eueÌ„ Christe Iustificacion satâ—sfaction thorowe worâ—es arâ— here fallen The eâ—ectâ—on of god standeth faste Ephe. i. Of Originall synne Bonde ar so called because they be pÌ„serued when theyr takers myghte kyll them Ro. iiii Rom. v. Adam his cryme is the cause of our calamite Out of the syn sprynggeth the condycion It is but a sole hardy rashnes to dampne infantes deê‘tyng vncristened with water Mathe. viii Marke the last Gâ—nesi xvii Of the churche of the electeâ— Ephe. i. Ephe. v Act. â—iii Ephe. i. The felicyte of fayth is to know our selues the ayers of eternall lyfe Of the vnyuersall and sensible churche In this churche are euen the euil â–ª â— Pet. i. The thyrde â—aâ—ynge of the churche The fathers motheres and churcâ—e acknowledge them infaÌ„tes to be of the church Gene. xvii The promise is to Abraham I. wyll be the God of thy sede The sacrameÌ„ts giue not grace Num. xi Exo. x. Iohan. iii. The sacramentes represent the analogy of the thynge iÌ„uisibly done by the spirite Sacramentes are testimonies by whiche we shew vs to the churche to haue receyued forgyuenes of our synnes The sacrameÌ„â—s represeÌ„t the analogie of the thynge inuisiblye done by the spirite Of the holy supper of the lord IoaÌ„ xvi Mathe. the last Iohan. xvi the text hath pusillum for post â—ac Luke the last Actes i. Onely the spirite gendreth spirituall thynges ii Cor. v. One the sâ—â—uesactioÌ„s myndesâ— the Eucariâ—tye to take awaâ—e synnes and to dâ—sâ—eÌ„ceh the râ—misyoâ— of synnes 〈◊〉 on the crosse A preueÌ„tynge of our aduersary obiectioÌ„ Ambrose â—usten Origen All the olde doctours spake in a similitude represeÌ„tacion when they spake of the vse fruite of the eatynge of this Sacramente DecolaÌ„padâ—us Images where perell is lest they be worshypped oughte to be taken awaye Preachers to be banished and brent is â— token of gods presente plages PrechiÌ„g defeÌ„deth bothe lawes iustyce â— prynces â—â—iuris inutile pondus Mathe. â—xv Euerlastinge Hel fyre is euerlastyng An exhortacion vnto the Emprour his Noble prynces The fruites of the Gospell preched The frute of mannes doctrine Psal x. psal x. ii Psal. xiii Psal â–ª lxiii Apo. xii Maâ—he xxv Psalm C.xx SapieÌ„c iiii v. Lucke xxiii Sapi. v. Psalm â—i