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A Sermon of the true confessinge of Christe / and the truithe of the gospell: and of the foule denyinge of the same /
A Sermon of the true confessing of Christ / and the truth of the gospel: and of the foul denying of the same /
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made in the conuocacion of the clergie at Zurich the 28. daye of Ianuarie in the yeare of the lorde 1555. By. H. B.
made in the convocation of the Clergy At Zurich the 28. day of Ianuarie in the year of the lord 1555. By. H. B.
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OVr lorde Iesus Christ hath forsayed that ther shuld be persequutions / and cheifly in the later tymes /
Our lord Iesus christ hath foresaid that there should be persecutions / and chiefly in the later times /
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through which sum shuld be despoiled of their goodes / sum also thrown out of their dwellinges /
through which sum should be despoiled of their goods / sum also thrown out of their dwellings /
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and other shuld be shut vpp in prisō / agayn that other shuld be fried in the fire and put to other punishmentes / and executed with infamus deathes /
and other should be shut vpp in prison / again that other should be fried in the fire and put to other punishments / and executed with infamus deaths /
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And that for the lord Christe himself / and for the doctrine / and confessiō of the truith of the gospell.
And that for the lord Christ himself / and for the Doctrine / and Confessi of the truith of the gospel.
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The same lord did then also forsaye / that not a few shuld fall from the truithe known.
The same lord did then also forsay / that not a few should fallen from the truth known.
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All which thinges truly we haue herd and seene fulfilled / not in this tyme only / but in tymes long passed.
All which things truly we have heard and seen fulfilled / not in this time only / but in times long passed.
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For ther are sum which at this daye do openly / and that without shame / curs and bydd adew to the truith of the gospell /
For there Are sum which At this day do openly / and that without shame / curs and bid adieu to the truith of the gospel /
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which with demas do embrace this present worlde. There are other / and not afew / which do themselues also denie the truith known /
which with demas do embrace this present world. There Are other / and not afew / which do themselves also deny the truith known /
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and yet wyll they not be accōpted to be forsakers of it.
and yet will they not be accounted to be forsakers of it.
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Thy do stayne themselues with dyuers glosses and colours that they might not be known of the godly and more simple sorte of men. One faynith that he doth not go out of Egipt and Babilon /
Thy doe stain themselves with Diverse Glosses and colours that they might not be known of the godly and more simple sort of men. One faynith that he does not go out of Egypt and Babylon /
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bicause he may wynne many vnto Christe: when as in the meane tyme he doth both withdrawe himself from Christ /
Because he may win many unto Christ: when as in the mean time he does both withdraw himself from christ /
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and doth cōfirme manye that be weaker men in the filthes of babilon so, that they do not at ony tyme thincke ernestly of true repentaunce.
and does confirm many that be Weaker men in the filths of babylon so, that they do not At only time think earnestly of true Repentance.
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Other do fantisie that ther is no neade opēly to cōfes religion / but that the inward beleif of the hart doth suffice:
Other do fantisie that there is no neade openly to confess Religion / but that the inward belief of the heart does suffice:
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And if it be of vrgēt necessite to confes ony thinge openly /
And if it be of urgent necessity to confess only thing openly /
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yet that the confession sufficith which is made amonge the brithern which are well known and companions in Religion:
yet that the Confessi sufficith which is made among the brithern which Are well known and Sodales in Religion:
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Neither that the confession amonge the aduersaires is straitly required / which shall put them in daūger of lyfe.
Neither that the Confessi among the adversaires is straitly required / which shall put them in danger of life.
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And therfore thou shalt finde sum men of exercise which cā conningly dispute of papisticall ceremonies and make meruailus interpretacions of theim /
And Therefore thou shalt find sum men of exercise which can cunningly dispute of papistical ceremonies and make marvelous interpretations of them /
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laboring by all meanes to proue that the godly by the partaking of them neither are defiled /
labouring by all means to prove that the godly by the partaking of them neither Are defiled /
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nor yet that the religiō of the gospell is denied. Thus wittye and subtill doth that trembling feare /
nor yet that the Religion of the gospel is denied. Thus witty and subtle does that trembling Fear /
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and gret desire of this world make them.
and great desire of this world make them.
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Truly when the tyme serued that they might lyue without daūger in rest and quiet at ease /
Truly when the time served that they might live without danger in rest and quiet At ease /
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they then wold neuer haue thought / no not so mutch as dreamed ony of this matier /
they then would never have Thought / no not so much as dreamed only of this matter /
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Yea of theis thinges they wold haue bēloth but euē to haue spo kē / as thinges playne cōtrary to simplicite / and true religion.
Yea of these things they would have benloth but even to have spo ken / as things plain contrary to simplicite / and true Religion.
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But now when the lord hath sent amonge them the fire of persequution or rather of probatiō /
But now when the lord hath sent among them the fire of persecution or rather of probation /
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and they do se that either they must flye out of their countrie / or that they must put ther lyfe in extreme ieoperdie /
and they do see that either they must fly out of their country / or that they must put their life in extreme jeopardy /
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and yet haue no will to leaue either ease or their riches / or to committ themselues to daūgers /
and yet have no will to leave either ease or their riches / or to commit themselves to dangers /
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they turn themselues into all formes / and craftyly creping backe by clokinge and dissemblinge they do seeke wayes /
they turn themselves into all forms / and craftily creeping back by cloaking and dissembling they do seek ways /
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by which they may slypp awaie out of the conflict. Which when it happenith as they wold haue it / thē without all doubt / ther lyues / their substaunce /
by which they may slypp away out of the conflict. Which when it happenith as they would have it / them without all doubt / there lives / their substance /
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and goode estimaciō do vtterly perishe.
and good estimation do utterly perish.
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For this cause I thincke that I can not entreate a more profitable mater and more meete and necessarie for this our world /
For this cause I think that I can not entreat a more profitable mater and more meet and necessary for this our world /
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then of the true cōfessing of Christe and the truithe of the gospell / and of the foule denyinge of the same. This matier truly is copius / and most āple /
then of the true confessing of Christ and the truth of the gospel / and of the foul denying of the same. This matter truly is copius / and most ample /
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wherthrough I doubt nothing at all but sum of you be all redy made afraide with the largenes of it /
wherethrough I doubt nothing At all but sum of you be all ready made afraid with the largeness of it /
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which do consider the end of the sermon by the begynning / and of the mater it self:
which do Consider the end of the sermon by the beginning / and of the mater it self:
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But I will at this present touche but certayn pointes of this matier hauing cōsideraciō of the tyme / and especially of you /
But I will At this present touch but certain points of this matter having consideration of the time / and especially of you /
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reuerend fathers and beloued brethern in in Christ. The lord gyue me grace omitting thinges not necessarie /
reverend Father's and Beloved brother in in christ. The lord gyve me grace omitting things not necessary /
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to prosequnte only all thos thinges which be necessarie. Thos shameles men /
to prosequnte only all those things which be necessary. Thos shameless men /
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which affirme (without doubt against their own consciēce) that ther is no neade at all of the outward and daūgerus confession among the aduersaries of the religion of the gospell /
which affirm (without doubt against their own conscience) that there is no neade At all of the outward and daungerus Confessi among the Adversaries of the Religion of the gospel /
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they do wrast the ordinaunces of Godd to make a cloke for their malice. And they saye /
they do wrest the ordinances of God to make a cloak for their malice. And they say /
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that Godd will not haue holy mariages broken / or that the honor due vnto parēts shuld be vndoone /
that God will not have holy marriages broken / or that the honour due unto Parents should be undone /
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that Godd will not haue the gouernemēt of polities or how sholds disturbed / ād to be short that he will not haue a mans death and destruction.
that God will not have the government of polities or how sholds disturbed / and to be short that he will not have a men death and destruction.
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For what encreace shall happen to the glorie of God by the vnrecouerable miserie of me and my houshold? what profyt shuld come of my chaynes /
For what increase shall happen to the glory of God by the unrecoverable misery of me and my household? what profit should come of my chains /
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or of my pouertie vnto my neighburr? And who is it that knowith not that all thinges which we do are to be referred to the glorie of Godd /
or of my poverty unto my neighburr? And who is it that Knoweth not that all things which we do Are to be referred to the glory of God /
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and to the profit of our neighburr? Yea and if I be burned / or cast into exile for the confession of the gospell /
and to the profit of our neighburr? Yea and if I be burned / or cast into exile for the Confessi of the gospel /
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do I not take miself awaie frō myne by deathe /
do I not take miself away from mine by death /
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before my tyme? Do I not throw all myn with me in to extreme pouertie and beggerie? And thē after all my goodes be loste I am compelled to be burdenus vnto others.
before my time? Do I not throw all mine with me in to extreme poverty and beggary? And them After all my goods be lost I am compelled to be burdenus unto Others.
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The towardlynes of my Sonnes shalbe brought in daunger. The chastitie of my wyfe and doughters shalbe brought into hazarde.
The towardlynes of my Sons shall brought in danger. The chastity of my wife and daughters shall brought into hazard.
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For they being pressed with most hard necessitie shall learne by euell artes to gett necessaries for their lyfe.
For they being pressed with most hard necessity shall Learn by evil arts to get necessaries for their life.
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And who will thīcke that Godd doth allowe theise thinges? who doth so mutche cōmend the faith of mariage /
And who will think that God does allow these things? who does so much commend the faith of marriage /
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the godly bringing vp of childrē / and an howshold wel ordered /
the godly bringing up of children / and an household well ordered /
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that Paule his apostle fearith not to saye, That if ony prouide nor for his and especially for theim of his houshold /
that Paul his apostle fearith not to say, That if only provide nor for his and especially for them of his household /
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the same hathe denied the faith / ād is worse then an infidell. Wherfor les I shuld be constrayned to confession / and so denie the faithe /
the same hath denied the faith / and is Worse then an infidel. Wherefore les I should be constrained to Confessi / and so deny the faith /
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I retayne faithe in my harte / and by holding my peace I do dissemble for a tyme /
I retain faith in my heart / and by holding my peace I do dissemble for a time /
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I do nor vtterly denye nor throw awaye all Religiō.
I do nor utterly deny nor throw away all Religion.
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All theise thinges (I saye) they do most wickedly wraste against their naturall and godlye sense / to defend their desires /
All these things (I say) they do most wickedly wraste against their natural and godly sense / to defend their Desires /
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and to retayne their wordly commodities.
and to retain their wordly commodities.
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But against all theis we do sett the sentēce of our lord and Sauiour Iesus Christe /
But against all these we do Set the sentence of our lord and Saviour Iesus Christ /
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which is neither darcke nor doutfull / that by it all the subtilties of theise men maye at ones be confuted / and vanishe awaye.
which is neither dark nor doubtful / that by it all the subtleties of these men may At ones be confuted / and vanish away.
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In the gospell of Mathewe he confirming the mynds of his disciples against the thretts and terrors of this wicked world / amōg other thinges /
In the gospel of Matthew he confirming the minds of his Disciples against the thretts and terrors of this wicked world / among other things /
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Are not (sayth he) two lytle sparowes solde for a farthinge. And one of them shall not lyghte on the grownd withe out your father:
are not (say he) two little sparrows sold for a farthing. And one of them shall not Light on the ground with out your father:
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yea euen all the heares of your heade are nombred. feare ye not therfor: ye are of more value then many sparowes.
yea even all the hears of your head Are numbered. Fear you not Therefore: you Are of more valve then many sparrows.
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Euery one therfor that shall knowledge me before men hym wyll I knowledge also before my father which is in heauen.
Every one Therefore that shall knowledge me before men him will I knowledge also before my father which is in heaven.
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But whosoeuer shall denye me before men / hym wyll I also denye before my father which is in heauen;
But whosoever shall deny me before men / him will I also deny before my father which is in heaven;
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the same lord in the gospell of Marcke /
the same lord in the gospel of Mark /
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Whosoeuer (saythe he) shall lose hys lyfe for my sake and the gospell • … He same shall saue it.
Whosoever (say he) shall loose his life for my sake and the gospel • … He same shall save it.
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For what shall it profyte a man / For what shall it profit a man /
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if he wynne al the worlde and lose his owne soule? or what shall a mā gyue to redeme hys soule wythall agayn? Whosoeuer therfor shalbe ashamed of me ād of my wordes /
if he win all the world and loose his own soul? or what shall a man gyve to Redeem his soul withal again? Whosoever Therefore shall ashamed of me and of my words /
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in this aduowtrus and synfull generation:
in this aduowtrus and sinful generation:
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of hym also shall the sonne of mā be ashamed whē he commith in the glorie of his father withe the holy angels.
of him also shall the son of man be ashamed when he commit in the glory of his father with the holy Angels.
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Theis wordes of the lorde are playne / ād spokē without ony darcknes.
These words of the lord Are plain / and spoken without only darkness.
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The lord requirith of eiche one of vs that symple and open confessiō which we make before men /
The lord requirith of eiche one of us that simple and open Confessi which we make before men /
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and that such men as are synnars and adulterars / the enemies / I saye / of Godd / and of all true religiō.
and that such men as Are synnars and adulterars / the enemies / I say / of God / and of all true Religion.
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for such men do the prophets also call fornicatours and adulterars. He requirith / I saye / that we shuld cōfes hym and his worde / That is /
for such men do the Prophets also call fornicators and adulterars. He requirith / I say / that we should confess him and his word / That is /
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that we shuld simply cōfes that he is Christ /
that we should simply confess that he is christ /
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and that we shuld not denye ony thing of his worde either by our wordes or deedes.
and that we should not deny only thing of his word either by our words or Deeds.
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We read that Peter did confes Christ the lorde sincerely and with a true cōfession when he answered vnto the lorde / which asked and sayed.
We read that Peter did confess christ the lord sincerely and with a true Confessi when he answered unto the lord / which asked and said.
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But whō saye ye that I am / he answered. Thow art Christe the sonne of the lyuinge Godd.
But whom say you that I am / he answered. Thou art Christ the son of the living God.
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Agayn whē many did fall from the lorde for that sermon in which he declared in the Synagoge of the Capernaites /
Again when many did fallen from the lord for that sermon in which he declared in the Synagogue of the Capernaum /
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that he only was the foade of lyfe / and for that cause the lorde saide to his disciples:
that he only was the foade of life / and for that cause the lord said to his Disciples:
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Wyll ye also go awaye? Peter answered / and cōfessing the lorde with a notable cōfession he said /
Will you also go away? Peter answered / and confessing the lord with a notable Confessi he said /
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lorde to whom shall we go? Thow hast the wordes of eternal lyfe / And we beleue and are sure /
lord to whom shall we go? Thou hast the words of Eternal life / And we believe and Are sure /
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that thow art Christe the sonne of the lyuinge Godd.
that thou art Christ the son of the living God.
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Such like cōfession absolute and true doth the blessed apostle and Euangelist Iohn commēd vnto vs sayinge. Dearly beloued / beleue not euery sprit / but proue the sprites /
Such like Confessi absolute and true does the blessed apostle and Evangelist John commend unto us saying. Dearly Beloved / believe not every Spirit / but prove the sprites /
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whether they are of Godd or not. For many false prophetes are gone out into the worlde.
whither they Are of God or not. For many false Prophets Are gone out into the world.
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Hereby shall ye know the spirite of Godd: Euery sprite that confessith that Iesu Christe is cōme in the flesh / is of Godd.
Hereby shall you know the Spirit of God: Every sprite that confessith that Iesu Christ is comme in the Flesh / is of God.
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And euery sprite which confessith not that Iesu Christe is come in the fleshe is not of Godd.
And every sprite which confessith not that Iesu Christ is come in the Flesh is not of God.
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And this is that spirite of Antichriste / of whom ye haue herde / howe that he shuld comme and euen now alreadi is he in the worlde.
And this is that Spirit of Antichrist / of whom you have herd / how that he should comme and even now alreadi is he in the world.
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Furthermor this true and catholike confession / doth so attribute all our whole lyfe and saluaciō vnto the lorde Christe /
Furthermor this true and catholic Confessi / does so attribute all our Whole life and salvation unto the lord Christ /
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that it doth take the same from al other meanes and thinges with which mās doctrine hathe ony part:
that it does take the same from all other means and things with which men Doctrine hath only part:
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wherfor it is not sufficiēt only to haue cōfirmed the part affirmatiue (as they call it) except thow do also expres the negatiue /
Wherefore it is not sufficient only to have confirmed the part affirmative (as they call it) except thou do also express the negative /
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and dost so ascribe vnto Christe our lorde all the thinges of our lyfe and saluaciō /
and dost so ascribe unto Christ our lord all the things of our life and salvation /
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that all men may vnderstōd that thow dost clayme to hym al the partes of our saluacion /
that all men may understand that thou dost claim to him all the parts of our salvation /
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and that thow dost not gyue ony part therof to ony other. For we do fynd that the lord Iesus did teache such a confession /
and that thou dost not gyve only part thereof to only other. For we do find that the lord Iesus did teach such a Confessi /
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and that his apostles made the lyke. For whē the lorde in the gospell of Iohn speakīg plainly inough hadd sayed. I am the dore /
and that his Apostles made the like. For when the lord in the gospel of John speaking plainly enough had said. I am the door /
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by me if any mā entre in / he shall be safe and shall go in and oute / and finde pasture.
by me if any man enter in / he shall be safe and shall go in and out / and find pasture.
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A thefe cōmith not but for to steale / kyll / and to destroye: I am come that they might haue lyfe /
A thief commit not but for to steal / kill / and to destroy: I am come that they might have life /
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and that they might haue it more abūdantly: I am the goode shepeherd / a goode shepeherd gyueth his lyfe for the shepe.
and that they might have it more abundantly: I am the good shepherd / a good shepherd gyveth his life for the sheep.
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Yet was he not contēt with theis though they be most playne wordes / but he ioyned also a Negatiue / with a most pitthie asseueraciō / sayīg:
Yet was he not content with these though they be most plain words / but he joined also a Negative / with a most pithy asseveration / saying:
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Verely verely I saye vnto yowe he that enterith not in by the dore into the shepefolde /
Verily verily I say unto yowe he that enterith not in by the door into the shepefolde /
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but clymbeth vp some other waye / the same is a theife and a murtherer. He likewise saith playnly in the same chapter /
but clymbeth up Some other Way / the same is a thief and a murderer. He likewise Says plainly in the same chapter /
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A goode shepeherd goeth before his shepe / and the shepe folowe hym bicause they knowe his voice.
A good shepherd Goes before his sheep / and the sheep follow him Because they know his voice.
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Yea forthewith he addith this also / A straunger will they not folowe / but wil flie frō him /
Yea forthwith he addith this also / A stranger will they not follow / but will fly from him /
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for they know not the voice of stran̄gers. Agayn in an other place / I am the waye (saithe he) the truithe and the lyfe:
for they know not the voice of stranngers. Again in an other place / I am the Way (Saith he) the truth and the life:
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Yet he not being content wyth this so playn a doctryne doth adde agayne the exclusyue and saithe /
Yet he not being content with this so plain a Doctrine does add again the exclusyue and Saith /
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No mā commith to the father but by me. Wherfor Peter thought it not inoughe that he sayde in that full senate of Hierusalem /
No man commit to the father but by me. Wherefore Peter Thought it not enough that he said in that full senate of Jerusalem /
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That Christe is that Rocke which doth by his dethe and resurrection establishe and preserue the beleauers /
That Christ is that Rock which does by his death and resurrection establish and preserve the beleauers /
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onles moreouer he hadd Vindicated to Christ alone all thinges that concerne saluaciō / and taken the same awaye from others / saying.
unless moreover he had Vindicated to christ alone all things that concern salvation / and taken the same away from Others / saying.
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Neither is there saluacion in ony other:
Neither is there salvation in only other:
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For among men vnder heauen ther is gyuen none other name wherin we must be saued.
For among men under heaven there is given none other name wherein we must be saved.
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After which manier likewise saīt Paul doth proue that faith in Christ through grace doth iustifie /
After which manier likewise saint Paul does prove that faith in christ through grace does justify /
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neither doth he saye this only / but he doth also remoue all that which might seeme to gyue iustice vnto men /
neither does he say this only / but he does also remove all that which might seem to gyve Justice unto men /
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the lawe I meane and worckes / sayinge. We knowe that a man is not iustified by the dedes of the lawe /
the law I mean and works / saying. We know that a man is not justified by the Deeds of the law /
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but by the faith of Iesus Christe.
but by the faith of Iesus Christ.
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And we haue beleued on Iesus Christ that we might be iustified by the faythe of Christe /
And we have believed on Iesus christ that we might be justified by the faith of Christ /
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and not by the dedes of the lawe / bicause that by the dedes of the lawe no fleshe shalbe iustified.
and not by the Deeds of the law / Because that by the Deeds of the law no Flesh shall justified.
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And in an other place the same Paule: Behold (saith he) I Paul saye vnto yowe / that if ye be circūcised /
And in an other place the same Paul: Behold (Says he) I Paul say unto yowe / that if you be circumcised /
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Christe shall profite yow nothing at all. I testifie agayn to euery man which is circumcised /
Christ shall profit you nothing At all. I testify again to every man which is circumcised /
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that he is bownd to keape the whole lawe. Christe is become but in vayn to yowe /
that he is bound to keape the Whole law. Christ is become but in vain to yowe /
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as many of yow as are iustified by the lawe are fallen from grace / we loke for and hope in the spirite to be iustified thorow faithe.
as many of you as Are justified by the law Are fallen from grace / we look for and hope in the Spirit to be justified thorough faith.
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Theis cleare examples of Christ and the apostles /
These clear Examples of christ and the Apostles /
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and doctrine of the sincere and sounde confession of Christe do suffice to yow reuerend and godly hearers.
and Doctrine of the sincere and sound Confessi of Christ do suffice to you reverend and godly hearers.
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Out of which we do gather / that their cōfessions are neither full / nor sincere / which do confes that indeede Christe is their saluaciō and rightuisnes / their preist and sacrifice / their aduocate and mediator /
Out of which we do gather / that their confessions Are neither full / nor sincere / which do confess that indeed Christ is their salvation and rightuisnes / their priest and sacrifice / their advocate and Mediator /
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yet so that it notwithstōding they do gyue the very same / and cōmunicate them to synneful men /
yet so that it notwithstanding they do gyve the very same / and communicate them to synneful men /
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to thinges also and meanes which are in no place instituted nor approued of Godd. And no les corrupt is their confession also /
to things also and means which Are in no place instituted nor approved of God. And no less corrupt is their Confessi also /
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which do confes wyth the mouthe that Godd alone is to be adored and worshipped / that Christe is the only preiste and true aduocate with the father /
which do confess with the Mouth that God alone is to be adored and worshipped / that Christ is the only Priest and true advocate with the father /
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but yet in their deedes they do denye that same confession of their mouthe / bowinge their knees to Images / worshippinge creatures /
but yet in their Deeds they do deny that same Confessi of their Mouth / bowing their knees to Images / worshipping creatures /
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callinge vppon their patrons and fayned saynts of heauen. But the Apostles did not only confes Christe himself / but also all Christes doctrine / all Christes wordes /
calling upon their Patrons and feigned Saints of heaven. But the Apostles did not only confess Christ himself / but also all Christ's Doctrine / all Christ's words /
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the whole gospell (I saye) of saluacion: of which Christe is the only Marcke.
the Whole gospel (I say) of salvation: of which Christ is the only Mark.
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And therfor when the preistes and senators of Hierusalem did forbidd the apostles that they shuld no more preache the gospell /
And Therefore when the Priests and senators of Jerusalem did forbid the Apostles that they should no more preach the gospel /
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they • … ered hartily and playnly:
they • … ered heartily and plainly:
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whether it be right in the sight of Godd to herken vnto yow more thē vnto Godd / iudgeye.
whither it be right in the sighed of God to harken unto you more them unto God / iudgeye.
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For we can not but speke that which we haue seene and herde. And when they were shutt vp in prison for free preching of the gospell /
For we can not but speak that which we have seen and herd. And when they were shut up in prison for free preaching of the gospel /
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and werin dan̄ger of their lyues / they are delyuered of the angell / of whō by the cōmaundement of Godd they do heare.
and werin danger of their lives / they Are Delivered of the angel / of whom by the Commandment of God they do hear.
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Go and stande and speake in the temple to the poeple all the wordes of this lyfe.
Go and stand and speak in the temple to the people all the words of this life.
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Therfor all thos thinges which are cōtayned in the holy gospell / and holy scriptures / must be confessed of them which are faithfull indeede:
Therefore all those things which Are contained in the holy gospel / and holy Scriptures / must be confessed of them which Are faithful indeed:
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for all thos are the wordds of Godd / and the wordds of saluacion / And all thos do sauer of Christe and do bringe vnto Christe.
for all those Are the wordds of God / and the wordds of salvation / And all those do savour of Christ and do bring unto Christ.
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In whom only it hath pleased God the father that all fulnes shuld dwell /
In whom only it hath pleased God the father that all fullness should dwell /
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in whō (as Paule doth witnes) we are made perfite so that we want nothinge /
in whom (as Paul does witness) we Are made perfect so that we want nothing /
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as agayn the lorde himself doth testifie: he that eateth or drincketh me shall not be hungry or thrustie for euer /
as again the lord himself does testify: he that Eateth or Drinketh me shall not be hungry or thrustie for ever /
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but he shall haue in hym self the healthefull waters of euerlastinge lyfe. Yf we do knowe / beleaue /
but he shall have in him self the healthefull waters of everlasting life. If we do know / believe /
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and vnderstonde theise thinges let vs gyue glorie to our only Sauiour Christe / and not gyue it awaye vnto other /
and understand these things let us gyve glory to our only Saviour Christ / and not gyve it away unto other /
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But let vs frely confes hym only / and alone / in mouth / and deedes / to be our saluacion iustice sanctificacion absolution or rather perfectiō / the peace of our soules / and lyfe euerlasting.
But let us freely confess him only / and alone / in Mouth / and Deeds / to be our salvation Justice sanctification absolution or rather perfection / the peace of our Souls / and life everlasting.
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But the lord doth sett denying against confessinge. Ther are diuers kinds of denyinge /
But the lord does Set denying against confessing. There Are diverse Kinds of denying /
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which beinge but lightly rehersed it shall again appeare what is the sowndnes and simplicitie of confessinge.
which being but lightly rehearsed it shall again appear what is the sowndnes and simplicity of confessing.
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Furst Christe and Godds worde is denyed / when our redeamer Christe / and the worde of lyfe is opēly blasphemed in playne wordes /
Furst Christ and God's word is denied / when our redeamer Christ / and the word of life is openly blasphemed in plain words /
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whē he is not acknowledged to be the only Sauiour / ād when the due dignitie and auctoritie of the scriptures is not adscribed vnto them.
when he is not acknowledged to be the only Saviour / and when the due dignity and Authority of the Scriptures is not ascribed unto them.
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Then by silence also is Christe and Christes worde denyed /
Then by silence also is Christ and Christ's word denied /
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namely whē vppō occasion offered we do not deffende the glorie of the name of Godd and of the truythe known againste the ennemis of Godd and sclaunderers of the worde of Godd.
namely when upon occasion offered we do not defend the glory of the name of God and of the truythe known against the enemies of God and sclaunderers of the word of God.
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For in this case it is lawfull for no man to be a / neuter / as they call it.
For in this case it is lawful for no man to be a / neuter / as they call it.
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In the most auncient lawes of Solon which were at Athens grauen in postes of woode /
In the most ancient laws of Solon which were At Athens graven in posts of wood /
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the which also ons made by hym the Athenienses ordeygned vnder great religiō and punishmēt that they shuld contynue for euer:
the which also ons made by him the Athenians ordained under great Religion and punishment that they should continue for ever:
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one lawe Aristotle doth report to be writon in this sence. That if throughe discorde the poeple shuld be deuided into too partes /
one law Aristotle does report to be writon in this sense. That if through discord the people should be divided into too parts /
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and eich partie shuld take armour / then he which did not ioyne himself to the one partie /
and eich party should take armour / then he which did not join himself to the one party /
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but slipp asyde separated from the common euell of the cytie / he shall lose howse / countrithe / and goodes /
but slip aside separated from the Common evil of the City / he shall loose house / countrithe / and goods /
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and be an exile and a banished mā. Mutch les is it lawfull for them which haue professed the name of Christe /
and be an exile and a banished man. Much less is it lawful for them which have professed the name of Christ /
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and are signed with holy baptisme / in that fierce fight betwene Christe and Antichriste to slippe a syde /
and Are signed with holy Baptism / in that fierce fight between Christ and Antichrist to slip a side /
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and to ioyne himself vnto neither partye. That same newtralitie doth seame truly to be wisoō to many childrē of this worlde / but indeede it is folyshnes /
and to join himself unto neither party. That same newtralitie does seam truly to be wisoon to many children of this world / but indeed it is foolishness /
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yea it is a very denying of Christ / by which they do exclude thēselues out of that heauenly coun trithe /
yea it is a very denying of christ / by which they do exclude themselves out of that heavenly con trithe /
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they spoile themselues of all spirituall riches / and make themselues exiles and banished men. For Christe and his truithe is denyed either by dissemblinge:
they spoil themselves of all spiritual riches / and make themselves exiles and banished men. For Christ and his truth is denied either by dissembling:
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as when Peter was charged by the mayde that he was one of the nūber of the disciples / as when Peter was charged by the maid that he was one of the number of the Disciples /
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ād he answered I wote not what thow sayest. He knew verily what she sayed / but being bewitched with a certayne feare /
and he answered I wot not what thou Sayest. He knew verily what she said / but being bewitched with a certain Fear /
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he fayned that he knewe not the thīg which he did know very well.
he feigned that he knew not the thing which he did know very well.
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Euen so truly at this daye many do saye that they are more simple then that they can vnderstond the dissension in religion and gyue answer of all controuersies:
Eve so truly At this day many do say that they Are more simple then that they can understand the dissension in Religion and gyve answer of all controversies:
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But they do vnderstond so mutch as sufficith: yet for the ieoperdies which be at hand / or for sum vayne feare /
But they do understand so much as sufficith: yet for the Jeopardies which be At hand / or for sum vain Fear /
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they do fayne that they do not vnderstonde. Neither wer it necessarie for euery one to answer to all darcke or hard thīges /
they do fain that they do not understand. Neither were it necessary for every one to answer to all dark or hard things /
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which thing they which are well exercised can not do / it sufficith to confesse thos thinges which be opē and playne.
which thing they which Are well exercised can not do / it sufficith to confess those things which be open and plain.
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Ther is also a coloured denyinge whē we playyng the foxes with foxes do cofes verely sumwhat of our religion / yetwe /
There is also a coloured denying when we playing the foxes with foxes do cofes verily somewhat of our Religion / yetwe /
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do so enwrapp it with such darcke wordes and doutfull sentēces / that vnto thē which are most subtill and conning in quidities /
do so enwrapp it with such dark words and doubtful sentences / that unto them which Are most subtle and cunning in quiddities /
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it shall not playnly appeare what we do thincke. But the cōfessiō shuld be simple / and playne. In making of it Godd /
it shall not plainly appear what we do think. But the Confessi should be simple / and plain. In making of it God /
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and not Man were to be considered. Man maye be deceyued / but no man cādeceyne Godd.
and not Man were to be considered. Man may be deceived / but no man candeceyne God.
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And also we are commaunde to render vnto God his glorie franckly before men. But I do not see how thow haste glorified Godd before men /
And also we Are command to render unto God his glory frankly before men. But I do not see how thou haste glorified God before men /
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when thow dost so temper thy confession that it sumwhat sauerith indeede of the truithe of the gospell /
when thou dost so temper thy Confessi that it somewhat sauerith indeed of the truth of the gospel /
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and yet they which be superstitius shall not see their supersticions vtterly reiected / nor their errors condemned by thy confession /
and yet they which be superstitious shall not see their superstitions utterly rejected / nor their errors condemned by thy Confessi /
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but maye iudge that thou dost yet holde on their syde. Agayn many do confes Christe in wordes and his gospell frely / and openly inoughe /
but may judge that thou dost yet hold on their side. Again many do confess Christ in words and his gospel freely / and openly enough /
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but euē they themselues do forthwith defile and ouerthrow this Christiā and gospellike cōfession with vngospellike deedes.
but even they themselves do forthwith defile and overthrow this Christian and Gospel-like Confessi with ungospellike Deeds.
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I do speake nothing heere of thos synnes and wickednesses by which they do vnhallow the doctrine of our Sauiour /
I do speak nothing Here of those Sins and Wickednesses by which they do unhallow the Doctrine of our Saviour /
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but of thos supersticius ceremonies and wicked cōgregacions with which they do cōmunicate / by which communiō or partakinge indeede they do denye that which they did cōfes before.
but of those supersticius ceremonies and wicked congregations with which they do communicate / by which communion or partaking indeed they do deny that which they did confess before.
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For he which doth cōfes by mouthe that they which do depart out of this lyfe in true faithedo not (throughe the mediacion of Christe) comme into Iudgment /
For he which does confess by Mouth that they which do depart out of this life in true faithedo not (through the mediation of Christ) comme into Judgement /
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but do strayte waye passe from the bodily deathe vnto lyfe euerlasting / euen as the doctrine of the gospell doth enstruct vs /
but do strait Way pass from the bodily death unto life everlasting / even as the Doctrine of the gospel does enstruct us /
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and we do playnly confes in the articles of the apostles Crede / this namely that we do beleaue the forgyuenes of synnes /
and we do plainly confess in the Articles of the Apostles Crede / this namely that we do believe the forgiveness of Sins /
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the rising again of the fleshe / and lyfe euerlasting:
the rising again of the Flesh / and life everlasting:
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And yet so sone as ony of their elders or familiars do depart out of this worlde /
And yet so soon as only of their Elders or familiars do depart out of this world /
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they go strait to sacrificing prestes / and do demāde of them churche assemblees / supplicacions / dirges / weake myndes / trētalles / to be short / yearemynds /
they go strait to sacrificing Priests / and do demand of them Church assemblies / supplications / dirges / weak minds / Trentalles / to be short / yearemynds /
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ād prayers and sacrifices expiatorie for the deade / to whom he doth ioyne hymself / and doth obserue thos rites /
and Prayers and Sacrifices expiatory for the dead / to whom he does join himself / and does observe those Rites /
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hath he not playnly denyed in deede that which he hadd confessed in worde? He that doth confes that Christe was ons only offered for the synnes of the whole world /
hath he not plainly denied in deed that which he had confessed in word? He that does confess that Christ was ons only offered for the Sins of the Whole world /
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ād that he is not therfore to be offerred any moore / And that the holy Supper is a rememberaūce of this only and euerlasting sacrifice /
and that he is not Therefore to be offered any more / And that the holy Supper is a remembrance of this only and everlasting sacrifice /
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and not the sacrifice it self / and yet neuertheles doth go vnto ther gods seruice /
and not the sacrifice it self / and yet nevertheless does go unto their God's service /
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which do stoutly asseuere that they do offer vp Christ in substaūce for the synnes of the lyuing ād the deade:
which do stoutly asseuere that they do offer up christ in substance for the Sins of the living and the dead:
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doth he not by goīg to and cōmunicatinge with this seruice /
does he not by going to and communicating with this service /
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denye that which by speaking and professing he hadd cōfessed? Theis truly are wayes of denyinge /
deny that which by speaking and professing he had confessed? These truly Are ways of denying /
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which they do not fully vnderstonde which are almost persuaded / th• … Religiō is but a playe /
which they do not Fully understand which Are almost persuaded / th• … Religion is but a play /
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and as it were a slipper fitte for euery foote.
and as it were a slipper fit for every foot.
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Theis mē do knowe how to rule all religiōs vnder a certayn colour of holy concord / but indeede for earthly cōmoditie /
These men do know how to Rule all Religions under a certain colour of holy concord / but indeed for earthly commodity /
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that among whō so euer they do lyue like vnto a Cameleon they do take vnto themselues their coloure and ceremonies /
that among whom so ever they do live like unto a Chameleon they do take unto themselves their colour and ceremonies /
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being mutch more changeable then Protheus / of whom it is but folly to beleaue / that they do passe for ony religiō at all.
being much more changeable then Protheus / of whom it is but folly to believe / that they do pass for only Religion At all.
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But let vs passe ouer theis vnstable chāgelinges / and establishe our mynds / that they be not lewse nor waueringe /
But let us pass over these unstable changelings / and establish our minds / that they be not lewse nor wavering /
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but being knytte vpp and cōfirmed in the lorde / they maye haue sum suretie and stablenes of the sure and stable, worde of Godde /
but being knit vpp and confirmed in the lord / they may have sum surety and stableness of the sure and stable, word of God /
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which we may both in mowthe and deedes confes / and in which we may finally reste.
which we may both in Mouth and Deeds confess / and in which we may finally rest.
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That maruailus and heauenly and therwith thōderinge prophet Helias / howe longe (saithe he) halte ye betwene two opinions.
That marvelous and heavenly and therewith thonderinge Prophet Elias / how long (Saith he) halt you between two opinions.
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Ifthe lorde be Godd folowe hym: but if Baal be he / then go after hym. Euen so truly our lorde hymself doth saye in the • … gospell /
If the lord be God follow him: but if Baal be he / then go After him. Eve so truly our lord himself does say in the • … gospel /
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that no man can serue two masters. Let vs therfor forsake all other Godds and religions /
that no man can serve two Masters. Let us Therefore forsake all other God's and Religions /
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and cleaue only to our Godde / which is the father of our lorde Iesus Christ / and let vs sticke faste in the only Christen religiō /
and cleave only to our God / which is the father of our lord Iesus christ / and let us stick fast in the only christian Religion /
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which is delyuered vnto vs in the holy scriptures. For it is euerlasting and most certayne.
which is Delivered unto us in the holy Scriptures. For it is everlasting and most certain.
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But if it be sufficient to confes Christe and his gospell amonge our felows and brethern in religion /
But if it be sufficient to confess Christ and his gospel among our Fellows and brother in Religion /
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wherto I praye you will theis our men refer thos wordes which do go before this place of confession in the gospell? Behold I send you forthe as shepe amōge wolues. rc.
whereto I pray you will these our men refer those words which do go before this place of Confessi in the gospel? Behold I send you forth as sheep among wolves. rc.
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They shall delyuer yow vp to the cowncelles and shall scourge yow for me. rc. But whēthey delyuer yow vpp take ye no thought how or what ye shall answer: for it shalbe gyuē yow / euē in that same houre /
They shall deliver you up to the cowncelles and shall scourge you for me. rc. But When they deliver you vpp take you no Thought how or what you shall answer: for it shall given you / even in that same hour /
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what ye shall speake. &c. Feare ye not thē which kyll the bodye / but are not able to kyll the soule.
what you shall speak. etc. fear you not them which kill the body / but Are not able to kill the soul.
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He which doth denye that all theis sayinges must be vnderstond of persequutors / he saithe that darcknes is lighte.
He which does deny that all these sayings must be understand of Persecutors / he Saith that darkness is Light.
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Yea and in Marc he doth playnly saye.
Yea and in Marc he does plainly say.
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Whosoeuer therfor shalbe ashamed of me and of my wordes in this aduoutrus and synefull generacion /
Whosoever Therefore shall ashamed of me and of my words in this aduoutrus and synefull generation /
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of hym also shall the sonne of man be ashamed.
of him also shall the son of man be ashamed.
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He requirith therfor a confession of the truithe not only in the companye of the godly /
He requirith Therefore a Confessi of the truth not only in the company of the godly /
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but also in the companye of the vngodly and persequutours / howsoeuer it be ioyned with the ieoperdie of lyfe and of all the substaunce.
but also in the company of the ungodly and persequutours / howsoever it be joined with the jeopardy of life and of all the substance.
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The lord speaking in the boke of the reuelacion with the church of pergamos / I knowe (saith he) where thow dwellest / euē where Sathans seate is / and thow keapest my name /
The lord speaking in the book of the Revelation with the Church of Pergamum / I know (Says he) where thou dwellest / even where Satan's seat is / and thou keapest my name /
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and haste not denyed my faythe: And in thos dayes in which Antipas was a faythfull witnes of myn /
and haste not denied my faith: And in those days in which Antipas was a faithful witness of mine /
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which was slayne amōge yow where Sathā dwellithe. In which wordes truly the confession made in persequution is allowed /
which was slain among you where Sathā dwellithe. In which words truly the Confessi made in persecution is allowed /
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made I saye in that place / wher Sathan did beare rule /
made I say in that place / where Sathan did bear Rule /
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wher euen very then Antypas that notable Martir of Christe was slayn for confessinge of religion.
where even very then Antipas that notable Martyr's of Christ was slain for confessing of Religion.
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Otherwise when all thinges are quiet it is not so harde a thing to confes the name of Godde.
Otherwise when all things Are quiet it is not so harden a thing to confess the name of God.
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For if so be that the lord will not haue vs be ī ieoperdie of bodie goodes and lyfe /
For if so be that the lord will not have us be in jeopardy of body goods and life /
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if it seme to be euill and a synne for a man / as it wer to procure deathe to hymself by the confessinge of truithe /
if it seem to be evil and a sin for a man / as it were to procure death to himself by the confessing of truth /
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wherfor dothe the lorde (I praye yow) exhorte thos his disciples / that they shuld not feare them which do kill the bodie /
Wherefore doth the lord (I pray you) exhort those his Disciples / that they should not Fear them which do kill the body /
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and can not kill the soule? Whidoth he by playne wordes saye / as it wer prouoking vs to martirdome? Whosoeuer will folow me / let hym forsake hymselfe / and take vp his crosse / and folowe me.
and can not kill the soul? Withhold he by plain words say / as it were provoking us to martyrdom? Whosoever will follow me / let him forsake himself / and take up his cross / and follow me.
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For whosoeuer will saue his lyfe shal lose it. But whosoeuer shall lose his lyfe for my sake /
For whosoever will save his life shall loose it. But whosoever shall loose his life for my sake /
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and the gospelles the same shall saue it. Be addith forthwithe wordes which do make for the contempt of thos thinges /
and the gospels the same shall save it. Be addith forthwith words which do make for the contempt of those things /
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for which theis men do thincke that in religion silence maye be kept and dissimulacion vsed / sainge.
for which these men do think that in Religion silence may be kept and dissimulation used / saying.
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What shall it profite a mā / yfhe wynne al the worlde / and lose his own sowle.
What shall it profit a man / yfhe win all the world / and loose his own soul.
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Therwith also doth he adde through what thinge we do lose our soules / that is through Shame. For he saithe.
Therewith also does he add through what thing we do loose our Souls / that is through Shame. For he Saith.
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Whosoeuer therfor shalbe ashamed of me and of my wordes / in this aduowtrus and synefull generacion /
Whosoever Therefore shall ashamed of me and of my words / in this aduowtrus and synefull generation /
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of hym also shall the sonne of man be ashamed when he commithe in the glorie of his father withe the holy Angelles.
of him also shall the son of man be ashamed when he commithe in the glory of his father with the holy Angels.
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Therfor Paule that chosen vesell of Christe / and a most faithfull teacher of the churche / who gyueth euell councell to no mā /
Therefore Paul that chosen vesell of Christ / and a most faithful teacher of the Church / who gyveth evil council to no man /
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neither leadith he ony man from the true waye / it is (saith he) a true sayinge:
neither leadith he only man from the true Way / it is (Says he) a true saying:
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for if we be deade with hym / we shall also lyue with hym: if we be pacient /
for if we be dead with him / we shall also live with him: if we be patient /
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we shal also raigne with hym. If we denye hym / he shall also denye vs. The same Paul to the Bebrues /
we shall also Reign with him. If we deny him / he shall also deny us The same Paul to the Hebrews /
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Call to remēberaunce (saithe he) the dayes that are passed / in the which after ye hadd receyued light /
Call to remembrance (Saith he) the days that Are passed / in the which After you had received Light /
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ye endured a great fighte of aduersities /
the endured a great fight of adversities /
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partely while all men wondered and • … ased at yowe for the shame and tribulacion that was done vnto yow /
partly while all men wondered and • … Asked At yowe for the shame and tribulation that was done unto you /
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partely while ye became companions of them which so passed theyr tyme. For ye became partakers also of the afflictions which happened thorow my bondes /
partly while you became Sodales of them which so passed their time. For you became partakers also of the afflictions which happened thorough my bonds /
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ād toke in worthe the spoyling of your goodes / and that with gladnes / Knowing in yourselues /
and took in worth the spoiling of your goods / and that with gladness / Knowing in yourselves /
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how that ye haue in heauē a better ād an enduring substaunce. Caste not awaye therfor your confidence /
how that you have in heaven a better and an enduring substance. Cast not away Therefore your confidence /
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which hath a greate recompense of rewarde. For ye haue neade of pacience / that after ye haue doone the will of God / ye might receyue the promise.
which hath a great recompense of reward. For you have neade of patience / that After you have done the will of God / the might receive the promise.
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For yet a very litill while / and he that shall comme / will comme / and wyll not tarye.
For yet a very little while / and he that shall comme / will comme / and will not tarry.
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But the iuste shall lyue by faithe. And if he withdrawe hymself my soule shall haue no pleasure in hym.
But the just shall live by faith. And if he withdraw himself my soul shall have no pleasure in him.
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It is not we that withdrawe oúrselues vnto damnaciō / but we partayne vnto fayth / to the wynning of the soule.
It is not we that withdraw oúrselues unto damnation / but we partayne unto faith / to the winning of the soul.
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This truly is a sownde and wholsome doctrine / to cleane faste vnto this / is to pleas Godd / and to glorifie hym /
This truly is a sound and wholesome Doctrine / to clean fast unto this / is to pleasant God / and to Glorify him /
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adde also to promote the saluacion of the brethern. Therfor whils theise men do replie / what shuld come to the encreace of glorie of Godd /
add also to promote the salvation of the brother. Therefore whiles these men do reply / what should come to the increase of glory of God /
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or what commoditie shuld comme to Christe of thos my labors and daungers which I shuld sustayne for religion? wittingly and willingly they do disproue the doctrine of the apostle / which doth playnly witnes /
or what commodity should comme to Christ of those my labors and dangers which I should sustain for Religion? wittingly and willingly they do disprove the Doctrine of the apostle / which does plainly witness /
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not in theis places only which we haue alledged / but in many others also /
not in these places only which we have alleged / but in many Others also /
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that both Godd is glorified by our sufferinges ād calamities which we do sustayne for religions sake /
that both God is glorified by our sufferings and calamities which we do sustain for Religions sake /
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and also that the weake brethern are therby edified / of whom it is certayne that by dissemblinge and denyinge of Religion they be offended / confirmed in ther errours / and indeede destroyed.
and also that the weak brother Are thereby edified / of whom it is certain that by dissembling and denying of Religion they be offended / confirmed in their errors / and indeed destroyed.
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For that most excellent prophete Dauid / Righte deere (saithe he) in the sighte of the lorde /
For that most excellent Prophet David / Right deer (Saith he) in the sight of the lord /
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is the dathe of his sainctes. And sainct Peter saithe Dearly beloued / maruayle not that ye are proued by fyre /
is the dathe of his Saints. And saint Peter Saith Dearly Beloved / marvel not that you Are proved by fire /
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which thynge is to trye yow as though sum stran̄ge thinge happened vnto yow / but reioyce /
which thing is to try you as though sum strange thing happened unto you / but rejoice /
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in as mutch as ye are partakers of Christes passions / that when his glorie appearith / ye maye be mery and gladd. If ye be rayled vpon / for the name of Christe / happie are ye /
in as much as you Are partakers of Christ's passion / that when his glory appearith / the may be merry and glad. If you be railed upon / for the name of Christ / happy Are you /
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for the glorie and the sprite of Godd restith vpon you. On ther parte he is euill spoken of /
for the glory and the sprite of God restith upon you. On their part he is evil spoken of /
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but on your parte he is glorified / and so furthe.
but on your part he is glorified / and so forth.
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And sainct Paule dothe pronounce that it is a most greuus synne if ony mā do offend the weake by his euell example.
And saint Paul doth pronounce that it is a most greuus sin if only man do offend the weak by his evil Exampl.
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Thy brother doth perish (saithe he) for whom Christe died. When ye synne so against the brethern / and wounde their weake conscience / ye synne againste Christ.
Thy brother does perish (Saith he) for whom Christ died. When you sin so against the brother / and wound their weak conscience / the sin against christ.
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Again we are saied in the scriptures to haue saued hym whom we haue by sounde doctrine and our goode example /
Again we Are said in the Scriptures to have saved him whom we have by sound Doctrine and our good Exampl /
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either reteyned in the waye of the lorde / or haue brought hym backe that wēt astraye.
either retained in the Way of the lord / or have brought him back that went astray.
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But if a greater regarde is to be had of wife / childrē and houshold then of pure religion / so that for that regard /
But if a greater regard is to be had of wife / children and household then of pure Religion / so that for that regard /
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religion seeme either to be dissembled or denyed:
Religion seem either to be dissembled or denied:
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Yfit be euill for religions sake to dissente from them that be of kindred and alliaunce /
Fit be evil for Religions sake to dissent from them that be of kindred and alliance /
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yea and for religion to depart from a lawfull wyfe / and in sum / for faithe to disagree with all frēdes and familiars /
yea and for Religion to depart from a lawful wife / and in sum / for faith to disagree with all Friends and familiars /
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shall we saye that the lorde did teache euill /
shall we say that the lord did teach evil /
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which sayed in the gospell? Thincke not that I am come to sende peace into the earthe.
which said in the gospel? Think not that I am come to send peace into the earth.
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I came not to send peace but a swearde. For I am come to sett a man at variance against his father /
I Come not to send peace but a sword. For I am come to Set a man At variance against his father /
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and the doughter against her mother / and the doughter in lawe against her mother in lawe.
and the daughter against her mother / and the daughter in law against her mother in law.
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And a mānes foes shalbe they that are of his own housholde. For frō hence forthe ther shalbe fyue in one howse deuyded / thre against two / and two against thre.
And a Man's foes shall they that Are of his own household. For from hence forth there shall fyue in one house divided / Three against two / and two against Three.
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The father shalbe deuided against the sonne / and the sonne against the father.
The father shall divided against the son / and the son against the father.
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This is not spokē as though that dissension in it self did pleas Godd the autor of all peace /
This is not spoken as though that dissension in it self did pleasant God the author of all peace /
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but bicause he will haue that peace which stondithe vppon euell and wicked thinges broken / and haue vs all conioyned in that which is holy and goode.
but Because he will have that peace which stondithe upon evil and wicked things broken / and have us all conjoined in that which is holy and good.
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And therfor we do not allowe whē mariages frēdshippes and leagues are broken without necessitie / and vnder an vntrue pretence of religion.
And Therefore we do not allow when marriages frendshippes and leagues Are broken without necessity / and under an untrue pretence of Religion.
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Agayn we do dissalowe thos which are kept againste the cōmaundement of Godd with playne hurte of true religion /
Again we do dissalowe those which Are kept against the Commandment of God with plain hurt of true Religion /
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and open denyinge of the faithe. All persons must bende themselues to peace and concorde so far as they maye /
and open denying of the faith. All Persons must bend themselves to peace and concord so Far as they may /
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with retayninge of sowndnes in religiō: But whē it can not be retayned /
with retaining of sowndnes in Religion: But when it can not be retained /
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let none thincke that to keape peace with them 〈 ◊ 〉 he must cōmitt Idolatrie.
let none think that to keape peace with them 〈 ◊ 〉 he must commit Idolatry.
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And therfor the Apostle of Christ saith: If any brother haue a wyfe / whiche beleauith not /
And Therefore the Apostle of christ Says: If any brother have a wife / which beleauith not /
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if she be contēt to dwell with hym / let hym not putt her awaye. rc. But if the vnbeleauinge do departe let hym depart.
if she be content to dwell with him / let him not put her away. rc. But if the believing do depart let him depart.
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A brother or a Syster is not in subiectiō to such. But Godd hathe called vs in peace.
A brother or a Sister is not in subjection to such. But God hath called us in peace.
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Euen so truly it is an vnnatural thinge not to norishe the children / or to neglect the aged parētes /
Eve so truly it is an unnatural thing not to nourish the children / or to neglect the aged Parents /
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or to forsake frendes and familiars.
or to forsake Friends and familiars.
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Godds worde doth euery wheare commaūde that we shuld do reuerence and dutie to them to whom by the lawe of Godd / and man / we owe it.
God's word does every where command that we should do Reverence and duty to them to whom by the law of God / and man / we owe it.
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In which sense we do willingly admitte that sayinge of the Apostle. That he which doth not prouide for them which be of his howshold / both denieth the faith /
In which sense we do willingly admit that saying of the Apostle. That he which does not provide for them which be of his household / both Denieth the faith /
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and is wors thē an infidele. We do acknowledg that they are deuels and not men whosoeuer they be /
and is Worse them an infidel. We do acknowledge that they Are Devils and not men whosoever they be /
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which do wickedly disturbe wel ordered policies / ād howsholdes. But yet in all theis we do also acknowledge this /
which do wickedly disturb well ordered policies / and howsholdes. But yet in all these we do also acknowledge this /
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ād we se it taughte in the whole scripture as for an vndoubted truithe / that the lord Godd is better thē all theise /
and we see it taught in the Whole scripture as for an undoubted truth / that the lord God is better them all these /
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that the couenant and bonde of religiō doth excede all other bondes in the world. And that the lord doth both so will and cōmaūde /
that the Covenant and bond of Religion does exceed all other bonds in the world. And that the lord does both so will and command /
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that we shuld esteame him aboue all thīges / ād loue hym aboue al thinges / and that when he speakith we all shuld holde our peace /
that we should esteame him above all things / and love him above all things / and that when he Speaketh we all should hold our peace /
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that there we shuld not thincke at all of coloured expositions and excuses / but only of symple and playne obedience / such /
that there we should not think At all of coloured expositions and excuses / but only of simple and plain Obedience / such /
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as we reade that Abraham shewed vnto Godd / whō Godd commaunding hym / did go out of his countrie into a straunge lande /
as we read that Abraham showed unto God / whom God commanding him / did go out of his country into a strange land /
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and when he did not refuse to sacrifice vnto the lorde his only Sōne / without suspicion of crueltie.
and when he did not refuse to sacrifice unto the lord his only Son / without suspicion of cruelty.
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Truly in the holy gospell the lord dothe saye. If a man come to me / and hate not his father / and mother / and wyfe / and childrē / and brethern / and systers /
Truly in the holy gospel the lord doth say. If a man come to me / and hate not his father / and mother / and wife / and children / and brother / and Sisters /
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yea and his own lyfe also / he can not be my disciple. And whosoeuer doth not beare his crosse and comme after me / can not be my disciple.
yea and his own life also / he can not be my disciple. And whosoever does not bear his cross and comme After me / can not be my disciple.
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They truly which haue beene content to beare this ioke of the lords / haue neither lost themselues /
They truly which have been content to bear this joke of the Lords / have neither lost themselves /
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yea thoughe they haue beene slayne of persequutours / nor yet their familie / which they dyd leaue in trobles and penurie of thinges.
yea though they have been slain of persequutours / nor yet their family / which they did leave in Troubles and penury of things.
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For by teachinge of experience and witnessing of histories / we haue lerned /
For by teaching of experience and witnessing of histories / we have learned /
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that Godd by such miracles as haue beene done at the graues of martirs hathe witnessed / that they which wer killed / wer not loste but saued /
that God by such Miracles as have been done At the graves of Martyrs hath witnessed / that they which were killed / wer not lost but saved /
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that they wer not deade but lyuing.
that they were not dead but living.
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Furthermore we cā not say nay but that Godd hathe blessed the families of such slayne martirs /
Furthermore we can not say nay but that God hath blessed the families of such slain Martyrs /
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and that he hath moued the hartes of goode men which haue receyued thos abiects and miserable persōs into their custodie / so that they wanted nothinge.
and that he hath moved the hearts of good men which have received those abjects and miserable Persons into their custody / so that they wanted nothing.
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Besids this the godly do knowe that in this world they must honger / and that they must be exercised with diuers aduersities /
Besides this the godly do know that in this world they must hunger / and that they must be exercised with diverse adversities /
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that they may be made like vnto the image of Christ who was himself in all pointes tempted for vs / lyke as we are / but yet without synne.
that they may be made like unto the image of christ who was himself in all points tempted for us / like as we Are / but yet without sin.
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But now this remaynith as yet to be discussed / which theis men do take as for an oracle / and most euidēt truithe.
But now this remaynith as yet to be discussed / which these men do take as for an oracle / and most evident truth.
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That it is sufficient if a mā do keape the true faithe in his harte / and that ther is no farther neade of outward confession /
That it is sufficient if a man do keape the true faith in his heart / and that there is no farther neade of outward Confessi /
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through which thow shuldest be drowned in the deape of afflictions. Yf it doth suffice to beleaue in harte /
through which thou Shouldst be drowned in the Deep of afflictions. If it does suffice to believe in heart /
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and the confession with the mowthe seme not necessarie /
and the Confessi with the Mouth seem not necessary /
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wherfor I praye you Hath the lorde sayed? Euery one which confessithe me before Men. rc. Beholde he saythe before Men.
Wherefore I pray you Hath the lord said? Every one which confessithe me before Men. rc. Behold he say before Men.
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But faith which stickith still in the harte is not brought forth before men. Yea it is not to be called a confession /
But faith which stickith still in the heart is not brought forth before men. Yea it is not to be called a Confessi /
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when faith doth lurcke in the hart. For Confession doth properly bringe forth that which dyd lye hidden wythin.
when faith does lurcke in the heart. For Confessi does properly bring forth that which did lie hidden within.
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The Apostle therfor taking from vs all doubt in this controuersie. The worde (sayth he) is nyghe the / euen in thy mouthe / and in thy harte.
The Apostle Therefore taking from us all doubt in this controversy. The word (say he) is High the / even in thy Mouth / and in thy heart.
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This same is the worde of faythe / whiche we preache. For if thow knowledg with thy mouth that Iesus is the lorde /
This same is the word of faith / which we preach. For if thou knowledge with thy Mouth that Iesus is the lord /
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and beleaue in thy harte that God raysed hym vpp from deathe thow shalt be safe.
and believe in thy heart that God raised him vpp from death thou shalt be safe.
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For to beleaue with the harte iustifieth / and to knowledge with the mowthe maketh a man safe.
For to believe with the heart Justifieth / and to knowledge with the Mouth makes a man safe.
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what canst thow desire to be more playnly and euidently spokē in this matier? Thow dost clearely heare that thow takest awaye saluacion if thow dost cut of the confession of the mouthe from the beleif of the hart.
what Canst thou desire to be more plainly and evidently spoken in this matter? Thou dost clearly hear that thou Takest away salvation if thou dost Cut of the Confessi of the Mouth from the belief of the heart.
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Yea and the beleif of the harte is of that nature that it cā not lye hydd /
Yea and the belief of the heart is of that nature that it can not lie hydd /
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but must of necessite breake forth to be confessed with the mouthe. Yf the confession of the mouthe neadith not /
but must of necessity break forth to be confessed with the Mouth. If the Confessi of the Mouth neadith not /
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neyther then shall ther neade ony preachinge of the truithe. But the Apostles / bushopps and faithfull martirs of Christ /
neither then shall ther neade only preaching of the truth. But the Apostles / Bishops and faithful Martyrs of christ /
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whē they preached euen amonge the wicked / haue most bitterly condemned Idolatrie / and all doctrine and worshipp which doth not agre with the holy gospell /
when they preached even among the wicked / have most bitterly condemned Idolatry / and all Doctrine and worship which does not agree with the holy gospel /
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and affirmed that the gospell only dothe teache the true worshipp of Godd. By that confession of mouthe they did glorifie Godd /
and affirmed that the gospel only doth teach the true worship of God. By that Confessi of Mouth they did Glorify God /
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they did disanull Iudaisme and paganisme / and did erecte many holy congregacions throughe the worlde /
they did disannul Judaism and paganism / and did erect many holy congregations through the world /
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which by holdinge their peace and keapinge the true faithe within their harte they shuld neuer haue edified.
which by holding their peace and keeping the true faith within their heart they should never have edified.
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Wherof euery man seith that the confession of the mouthe is allwayes necessarie /
Whereof every man Saith that the Confessi of the Mouth is always necessary /
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and that it is required of euery one of vs. The notable examples also of the excellent seruauntes of Godd cōtayned in the scriptures do teache the same.
and that it is required of every one of us The notable Examples also of the excellent Servants of God contained in the Scriptures do teach the same.
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That same gret prophet of Godd Helias was ones of that mynde that he only of all the true worshippers of Godd was lefte alyue vppon the earthe.
That same great Prophet of God Elias was ones of that mind that he only of all the true worshippers of God was left alive upon the earth.
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But he hearith euē of the lord hymself / which sayeth / I haue lefte me seuen thousand in Israel /
But he heareth even of the lord himself / which Saith / I have left me seuen thousand in Israel /
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of which neuer mā bowed his knee vnto Baal nor Kyssed hym with his mouthe. Heere is nothinge spoken of the secret faithe of the harte /
of which never man bowed his knee unto Baal nor Kissed him with his Mouth. Here is nothing spoken of the secret faith of the heart /
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but of the outward fruites of true faithe. For theis wer outward thinges / to bowe the knees vnto Baal /
but of the outward fruits of true faith. For these were outward things / to bow the knees unto Baal /
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and to kisse his Image with their mouth. It is saied that they did not theis thinges /
and to kiss his Image with their Mouth. It is said that they did not these things /
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and therfor are they taken for true and veray worshippers of Godd. The lorde / if he hadd thoughte that which theise our men do thincke /
and Therefore Are they taken for true and very worshippers of God. The lord / if he had Thought that which these our men do think /
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he might haue made mencion of the faithe of the harte without the outward confession / especially seing thos tymes wer so daungerus that Helias himself did flie into the wildernes.
he might have made mention of the faith of the heart without the outward Confessi / especially sing those times were so daungerus that Elias himself did fly into the Wilderness.
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But the lord doth praise in his faithfull the outwarde confessiō / which was made in worcke / rather thē in wordes.
But the lord does praise in his faithful the outward Confessi / which was made in work / rather them in words.
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Wherfor we must shew forthe the faith of the harte both by deedes and wordes / after the exeample of theise seuen thowsande confessors whom God doth praise.
Wherefore we must show forth the faith of the heart both by Deeds and words / After the exeample of these seuen thowsande Confessors whom God does praise.
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We must not goo vnto vnholy assemblees / we must not bowe our knees nor vncouer our heades before Idolls /
We must not goo unto unholy assemblies / we must not bow our knees nor uncover our Heads before Idols /
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we must not kisse thos thinges / which are contrarie to the gospell. Yf ony other in the whole world /
we must not kiss those things / which Are contrary to the gospel. If only other in the Whole world /
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thos thre princes (of whom mencion is made in Daniell) might haue coloured ther Idolatrie /
those Three Princes (of whom mention is made in Daniell) might have coloured their Idolatry /
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but they chose rather to submitt themselues to cruel punishment /
but they chosen rather to submit themselves to cruel punishment /
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then to bowe their knee before that Image which the kinge did sett vpp to be worshipped.
then to bow their knee before that Image which the King did Set vpp to be worshipped.
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Theis men of ours wold haue sayed. It shalbe better to kepe faithe in the harte for the profitinge of many /
These men of ours would have said. It shall better to keep faith in the heart for the profiting of many /
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then rashly to poore it furthe to the hurte of an infinite number. For so longe as we are safe /
then rashly to poor it forth to the hurt of an infinite number. For so long as we Are safe /
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the miserable captiues shall receyue gret and many benefites: Yea and also we priuely may promote the truithe in the princes courte.
the miserable captives shall receive great and many benefits: Yea and also we privily may promote the truth in the Princes court.
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But by this same vnceasonable confession / confusion of all thinges shall euen at ons ouerwhelme all theise thinges.
But by this same vnceasonable Confessi / confusion of all things shall even At ons overwhelm all these things.
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And with out doubt they wold haue added that the Image which the kyng hadd sett vp was not altogether to be deputed amōg prophane thinges /
And with out doubt they would have added that the Image which the King had Set up was not altogether to be deputed among profane things /
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forbicause that the true God hadd shewed the kinge a visiō or an Image / which did conteyn great misteries of the kingdome of Godd /
For because that the true God had showed the King a vision or an Image / which did contain great Mysteres of the Kingdom of God /
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after the forme of which Image / Nabugodonozor hadd caus• … this Image to be made and graued /
After the Form of which Image / Nebuchadnezzar had caus• … this Image to be made and graved /
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which Image the faithfull for that cause might beholde and reuerence as the worke of Godd. But thos valiant /
which Image the faithful for that cause might behold and Reverence as the work of God. But those valiant /
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and glorius Martirs do make menciō of no suche thinge / and though they did knowe the kinges mynd well inough in this matier /
and glorious Martyrs do make mention of no such thing / and though they did know the Kings mind well enough in this matter /
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yet they do playnly saye to the kinge.
yet they do plainly say to the King.
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Be this known vnto the (o kynge) that we will not serue thy goddes /
Be this known unto the (oh King) that we will not serve thy God's /
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nor do reuerēce vnto that Image which thow hast sett vpp. Neither did they only vse this libertie of speache before the kyng /
nor do Reverence unto that Image which thou hast Set vpp. Neither did they only use this liberty of speech before the King /
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but willingly they offered ther bodies to all daungers / yea euē to most fearfull fires.
but willingly they offered their bodies to all dangers / yea even to most fearful fires.
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Daniel also did not thicke that Godd was religiusly inough worshipped and serued with the inwarde faithe of the harte /
daniel also did not thick that God was religiusly enough worshipped and served with the inward faith of the heart /
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except he had added the outward confession also. For when thos hethen princes did laye snares for hym /
except he had added the outward Confessi also. For when those heathen Princes did say snares for him /
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of which he was not ignorant / and therfor might peaceably haue prayed to the lorde within his walles at home /
of which he was not ignorant / and Therefore might peaceably have prayed to the lord within his walls At home /
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yet wold he not dissemble in this matier. For what doth the scripture saye? This /
yet would he not dissemble in this matter. For what does the scripture say? This /
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that when Daniel perceyued what the kinge hadd cōmaunded / he wēte into his howse / and the windows of his wall towardes Hierusalē stode open.
that when daniel perceived what the King had commanded / he went into his house / and the windows of his wall towards Hierusalē stood open.
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There kneled he down vpon his knees thre tymes a daye / he made his petition and praised his Godd /
There kneed he down upon his knees Three times a day / he made his petition and praised his God /
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and so opened he his confession to Godd.
and so opened he his Confessi to God.
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This same most holy prophet of Godd mighte seme to be beside hymself thus willingly to procure euill to hymself /
This same most holy Prophet of God might seem to be beside himself thus willingly to procure evil to himself /
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and as it wer without neade to prouoke the enemies of Religion against hym: but the scripture doth not settfurth vnto vs ony error /
and as it were without neade to provoke the enemies of Religion against him: but the scripture does not settfurth unto us only error /
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no vncōsideratnes or rashe boldnes in this matier / but doth teache vs playnly to yelde vnto Godd confession in deedes and in wordes.
no vnconsideratnes or rash boldness in this matter / but does teach us plainly to yield unto God Confessi in Deeds and in words.
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Vnto theis examples of the holy scripture we will now adde other thinges which do agre with them (for thos thinges which do disagre from the scriptures we passe litill or nothing at all /
Unto these Examples of the holy scripture we will now add other things which do agree with them (for those things which do disagree from the Scriptures we pass little or nothing At all /
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what autoritie so euer they haue amonge mē) This we will do out of the Ecclesiasticall historie.
what Authority so ever they have among men) This we will do out of the Ecclesiastical history.
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Eusebius entreating of such thinges as Origen did / Eusebius entreating of such things as Origen did /
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makith mencion that Origen did mightily oppugn a new heresie which did springe vpp in his tyme /
maketh mention that Origen did mightily oppugn a new heresy which did spring vpp in his time /
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it was called the heresie of Helchesaites / and at lēghth he did happily extinguishe it. He shewith that they amōg many other thinges did holde this heresie /
it was called the heresy of Helkite / and At length he did happily extinguish it. He Showeth that they among many other things did hold this heresy /
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that if a man did denie in persequut• … 〈 ◊ 〉 synned not at all /
that if a man did deny in persequut• … 〈 ◊ 〉 sinned not At all /
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forbicause that he which is stable and confirmed in his harte / although he doth denie with the mouthe for necessitie /
For because that he which is stable and confirmed in his heart / although he does deny with the Mouth for necessity /
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yet as touching the harte he abidith in faithe.
yet as touching the heart he abidith in faith.
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By which wordes truly euery man may perceyue that the same pestilent errour is brought agayn as it wer out of hell / in our age /
By which words truly every man may perceive that the same pestilent error is brought again as it were out of hell / in our age /
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and se that he ought cheifly to beware of it as of an heresie condemned. The same Eusebius in the viij. booke doth sett furth notable exāples of many martirs of Christe which did frely confes the truith /
and se that he ought chiefly to beware of it as of an heresy condemned. The same Eusebius in the viij. book does Set forth notable Examples of many Martyrs of Christ which did freely confess the truith /
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out of whom I will recite vnto your godlynes theise few thinges / wich without doubt will be acceptable vnto all.
out of whom I will recite unto your godliness these few things / which without doubt will be acceptable unto all.
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They whos mynd (saithe he) was more readie and their faithe more stronge / suffered torments. Sum wer beaten with whippes /
They whose mind (Saith he) was more ready and their faith more strong / suffered torments. Sum were beaten with whips /
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other were tormēted with irō houes / sum other wer burned with fierye plates / of whō many indeede being weried did gyue ouer.
other were tormented with iron hoves / sum other were burned with fiery Plataea / of whom many indeed being wearied did gyve over.
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But other did abide paciently euen to the end. Sum of the persequutours them selues verely /
But other did abide patiently even to the end. Sum of the persequutours them selves verily /
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as thoughe they hadd vsed pitie / did bringe many of our mē to the wicked sacrifices /
as though they had used pity / did bring many of our men to the wicked Sacrifices /
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and made a noise as though they hadd sacrificed / when indeede they hadd not sacrificed. Of sum other whē they hadd not so mutch as come nighe the vncleane sacrifices / they did crye out /
and made a noise as though they had sacrificed / when indeed they had not sacrificed. Of sum other when they had not so much as come High the unclean Sacrifices / they did cry out /
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that they had already sacrificed ād did now depart. Which wer only faultie (I praye you marcke theise wordes) in this /
that they had already sacrificed and did now depart. Which were only faulty (I pray you mark these words) in this /
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that they did with silence beare the fault which was obiected against them. Sum being taken vpp half alyue were thrown awaye as thoughe they hadd beene deade.
that they did with silence bear the fault which was objected against them. Sum being taken vpp half alive were thrown away as though they had been dead.
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Sum beinge drawn out by the feate / were accompted amonge them which hadd sacrificed.
Sum being drawn out by the feat / were accounted among them which had sacrificed.
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Sum cryed out againste the persequutors and denied with a mightie voice that they hadd sacrificed.
Sum cried out against the Persecutors and denied with a mighty voice that they had sacrificed.
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Other cryed out that they were Christians / and dyd glorie in the confessinge of that healthfull name.
Other cried out that they were Christians / and did glory in the confessing of that healthful name.
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Many also with a greater confidence did testifie that they neither hadd / neither wold sacrifice euer.
Many also with a greater confidence did testify that they neither had / neither would sacrifice ever.
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Whos mouthes and eyes the tormētours did forthewith beate / to cause them to holde ther peace /
Whose mouths and eyes the tormentors did forthwith beat / to cause them to hold their peace /
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and they wer with violence thrust forthe as though they hadd done the thinge. For so the enemies of godlynes did mutch esteame it /
and they were with violence thrust forth as though they had done the thing. For so the enemies of godliness did much esteame it /
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if atleast wise they did but seeme to bring to pas that which they wolde. Many other thinges like vnto this / might I add /
if atleast wise they did but seem to bring to pass that which they would. Many other things like unto this / might I add /
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partly out of the Tripartita historia / partly out of Eutropius. But theis are sufficient: And theis do plainly and euidently inough proue /
partly out of the Tripartite History / partly out of Eutropius. But these Are sufficient: And these do plainly and evidently enough prove /
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that the lord doth require of true Christiās / a true and playne confession of the mouthe /
that the lord does require of true Christiās / a true and plain Confessi of the Mouth /
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yea euen in the gretest daūgers and furies of the persequutors / and therfor that theise tenderlinges do most manifestly err / which do thincke otherwise /
yea even in the greatest dangers and furies of the Persecutors / and Therefore that these tenderlinges do most manifestly err / which do think otherwise /
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only to saue their filthie paunche. It remaynith now right Reuerend fathers /
only to save their filthy paunch. It remaynith now right Reverend Father's /
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and most deare brethern in Christe that I shuld breifly touche also theis mens reasoninges of popishe Ceremonies /
and most deer brother in Christ that I should briefly touch also these men's reasonings of popish Ceremonies /
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which I said at the begynning they do wittyly handle to persuade thēselues / and others / that no man by the partakinge of them doth either defile himself /
which I said At the beginning they do wittily handle to persuade themselves / and Others / that no man by the partaking of them does either defile himself /
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or by it denie the religion of the gospell. And surly it is well known that the name of Ceremonies not being narowly weyed /
or by it deny the Religion of the gospel. And surly it is well known that the name of Ceremonies not being narrowly weighed /
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hath bewitched the eyes of many / not only in this but in other controuersies of religion.
hath bewitched the eyes of many / not only in this but in other controversies of Religion.
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It is therfor to be known that Ceremonies are nothinge els but holy rites.
It is Therefore to be known that Ceremonies Are nothing Else but holy Rites.
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And of Ceremonies sum are called diuine which are instituted (I saye) of Godd himself / sum other are called humayne /
And of Ceremonies sum Are called divine which Are instituted (I say) of God himself / sum other Are called human /
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such as are inuented by mās will. But of the dyuine or ceremonies of God / sum belonged to the olde poeple /
such as Are invented by men will. But of the divine or ceremonies of God / sum belonged to the old people /
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of which the writinges of the prophetes and apostles do beare witnes that they wer abrogate in Christe.
of which the writings of the Prophets and Apostles do bear witness that they were abrogate in Christ.
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Sum do belonge to the new poeple that is to Christiās / which were delyuered vnto them of Christe by the Apostles / and thos truly very fewe / as of holy assemblees / of sacramentes / and certayn ecclesiasticall obseruaciōs /
Sum do belong to the new people that is to Christiās / which were Delivered unto them of Christ by the Apostles / and those truly very few / as of holy assemblies / of Sacraments / and certain ecclesiastical observations /
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which are declared in the writīges of the Apostles. Of ceremonies enuented by man ther is 〈 ◊ 〉 almost neither measure nor end.
which Are declared in the writings of the Apostles. Of ceremonies enuented by man there is 〈 ◊ 〉 almost neither measure nor end.
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For they wer enuēted and established at dyuerse tymes / ād that by diuers and sundry autors /
For they were enuented and established At diverse times / and that by diverse and sundry Authors /
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and they were so delyuered and instituted of them /
and they were so Delivered and instituted of them /
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that they do not only not consent with the holy scriptures but they be contrary to thē /
that they do not only not consent with the holy Scriptures but they be contrary to them /
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insomutch that they do deface and corrupt the ordinaunces which Godd hath instituted / and do put them out of place.
insomutch that they do deface and corrupt the ordinances which God hath instituted / and do put them out of place.
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Of this kinde is that churche deckinge and dressinge / in which Images haue the cheif place.
Of this kind is that Church decking and dressing / in which Images have the chief place.
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Of the same sorte also is Massinge / straunge apparell / synging / and feastes appointed to saintes which be in heauen /
Of the same sort also is Massinge / strange apparel / singing / and feasts appointed to Saints which be in heaven /
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and other innumerable of this sorte. All which truly the papistes do adorne with the title of ceremonies /
and other innumerable of this sort. All which truly the Papists do adorn with the title of ceremonies /
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which whē the simple and such as haue litill knowledge do heare /
which when the simple and such as have little knowledge do hear /
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they do Imagine sum holy thinge as thoughe that all theis thinges were sent down out of heauē from the lord Godd hymself to be kept.
they do Imagine sum holy thing as though that all these things were sent down out of heaven from the lord God himself to be kept.
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But heere we do admonishe men that they must stey sumwhat / and must sumwhat more diligently make difference betwene ceremonies / and must more narowly loke /
But Here we do admonish men that they must stey somewhat / and must somewhat more diligently make difference between ceremonies / and must more narrowly look /
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whether that theis ceremonies (of which we do cōtend) be of Godd or of man.
whither that these ceremonies (of which we do contend) be of God or of man.
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Euery man knowith that none is defiled by such ceremonies as are of Godd. And he which denieth that a man is defiled by humayn ceremonies / he seith nothing at all.
Every man Knoweth that none is defiled by such ceremonies as Are of God. And he which Denieth that a man is defiled by human ceremonies / he Saith nothing At all.
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For though I do not again vrge that which I saied euē nowe / that thos humayn ceremonies are contrary to Goddes worde / and do defile Godds ordinaunces / corrupt them and hyde them /
For though I do not again urge that which I said even now / that those human ceremonies Are contrary to Goddess word / and do defile God's ordinances / corrupt them and hide them /
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can that be obscure or vnknown to ony mā which our lord Iesus Christe doth playnly with expressed wordes bringe out of Esaye? They do serue me in vaine /
can that be Obscure or unknown to only man which our lord Iesus Christ does plainly with expressed words bring out of Isaiah? They do serve me in vain /
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teachinge the doctrines and preceptes of men.
teaching the doctrines and Precepts of men.
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Again that which Paule doth affirme that they be commaundements of men that tourn awaye the truithe? And that the holy Martir of Christe pronownced? It is adulterus / it is wicked / it is sacrilegus /
Again that which Paul does affirm that they be Commandments of men that tourn away the truth? And that the holy Martyr's of Christ pronounced? It is adulterus / it is wicked / it is Sacrilegious /
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whatsoeuer is jnstituted by mans furie to violate the ordinance of Godd. And for this cause the godly will not call theis ordināces ony lōger / ceremonies / simply / but rather mans institutions / and supersticions /
whatsoever is jnstituted by men fury to violate the Ordinance of God. And for this cause the godly will not call these ordinances only longer / ceremonies / simply / but rather men institutions / and superstitions /
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which are reiected and forbidden of Godd. Wherfor howsoeuer theis men do beautifully set furth and adorn theise thinges /
which Are rejected and forbidden of God. Wherefore howsoever these men do beautifully Set forth and adorn these things /
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yet shall they neuer bringe this to passe / that the goddly will beleaue that it is lawful for thē to cōmunicate with supersticiōs /
yet shall they never bring this to pass / that the goddly will believe that it is lawful for them to communicate with superstitions /
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ād such institucions as are forbiddē of God: Neither will the godly beleaue but that theis thinges are forbiddē /
and such institutions as Are forbidden of God: Neither will the godly believe but that these things Are forbidden /
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except the papistes shall proue by playne testimonies of the scripture that they are so instituted of Godd as they do vse them.
except the Papists shall prove by plain testimonies of the scripture that they Are so instituted of God as they do use them.
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Which thinge when it can not be proued of them / nor yet at all of ony other of the papistes /
Which thing when it can not be proved of them / nor yet At all of only other of the Papists /
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sum of our false gospellers do turn thē selues hither / that they saye that Paule also did vse forbidden ceremonies /
sum of our false Evangelists do turn them selves hither / that they say that Paul also did use forbidden ceremonies /
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and that the prophetes of Godd did reproue the sacrifices / which they neuertheles did partake without synne.
and that the Prophets of God did reprove the Sacrifices / which they nevertheless did partake without sin.
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And if we do graunte thē this altogether /
And if we do grant them this altogether /
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how can they (I praye yow) helpe or sett furth their cause? We reade that Paule vsed ceremonies instituted of Godd / circum cision and sacrifices /
how can they (I pray you) help or Set forth their cause? We read that Paul used ceremonies instituted of God / circum cision and Sacrifices /
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but theis men do contend for ceremonies instituted by men. Paul did ons circūcise his Timothie /
but these men do contend for ceremonies instituted by men. Paul did ons circumcise his Timothy /
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and did ons ore twis take on him a vowe / and that for certayn and weightie causes.
and did ons over twis take on him a Voelli / and that for certain and weighty Causes.
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But theise men couet to waxe old in their supersticions / and haue no lawfull causes to do so / But these men covet to wax old in their superstitions / and have no lawful Causes to do so /
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except thow wilt call that lawfull which cōmith of the affe ctiōs of the fleshe.
except thou wilt call that lawful which commit of the Affe ctions of the Flesh.
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Without doubt Paule wold not haue one ore two of his actes to be sett against his whole doctrine.
Without doubt Paul would not have one over two of his acts to be Set against his Whole Doctrine.
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But wh• … do they not rather folow Paule in that /
But wh• … do they not rather follow Paul in that /
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when he refused to circūcise Titus? seing like causes are ministred vnto them by thos which go about to spoile thē of their libertie / ād brīg thē into bōdage.
when he refused to circumcise Titus? sing like Causes Are ministered unto them by those which go about to spoil them of their liberty / and bring them into bondage.
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We do saye that ther were two sortes of the Sacrifices amōg the old poeple of Israel.
We do say that there were two sorts of the Sacrifices among the old people of Israel.
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Sum of them are redd to be instituted of Godd / which the poeple sum tyme abused /
Sum of them Are red to be instituted of God / which the people sum time abused /
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or els did not vse them with true faithe / which thing the prophetes did reproue / and not the Sacrifices thēselues /
or Else did not use them with true faith / which thing the Prophets did reprove / and not the Sacrifices themselves /
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of which they did partake religiusly and without synne: Euen as we reade that Paule did worthely partake the supper of the lorde /
of which they did partake religiusly and without sin: Even as we read that Paul did worthily partake the supper of the lord /
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although he doth reproue the abuse of the supper in the Corinthians. Other sacrifices ther were enuented by man /
although he does reprove the abuse of the supper in the Corinthians. Other Sacrifices there were enuented by man /
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such were the sacrifices of Baal / and of Ieroboam / and thos which were done in the hilles.
such were the Sacrifices of Baal / and of Jeroboam / and those which were done in the hills.
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Theis truly the prophetes did reproue / but it is not redde that they did communicate with the same.
These truly the Prophets did reprove / but it is not red that they did communicate with the same.
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This example therfor is offorce against them which will excuse themselues by the example of the prophetes /
This Exampl Therefore is offorce against them which will excuse themselves by the Exampl of the Prophets /
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in that they do partake such sacrifices as are instituted of man. Forthewith thē they saye /
in that they do partake such Sacrifices as Are instituted of man. Forthwith them they say /
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what is it to me though papistes do abuse the Masse? In their abuse I do call to mynd the true vse /
what is it to me though Papists do abuse the Mass? In their abuse I do call to mind the true use /
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and I cōme vnto it with an other mynde and vnderstondinge then they do saye it.
and I comme unto it with an other mind and understanding then they do say it.
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For when I see the breade and cupp / I do not thincke vppon the transubstāciation which the pope hath fayned /
For when I see the bread and cup / I do not think upon the transubstantiation which the pope hath feigned /
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but on the sacrament of Christe. And therfor when I am at masse I do not regarde what ceremonies be ther / ore what the minister is /
but on the sacrament of Christ. And Therefore when I am At mass I do not regard what ceremonies be there / over what the minister is /
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but I do remember the very institution of Christe and I do spiritually receyue that / wich he doth saye that he doth corporally offer and receyue /
but I do Remember the very Institution of Christ and I do spiritually receive that / which he does say that he does corporally offer and receive /
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for the lyuinge and the deade.
for the living and the dead.
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And seinge I know that the vertue of the sacramēt is not of les force for the varictie of ceremonies /
And sing I know that the virtue of the sacrament is not of les force for the varictie of ceremonies /
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ore the vnworthines of the ministers / I do suppose that I / which do well vse an euell thinge / am neither defiled /
over the unworthiness of the Ministers / I do suppose that I / which do well use an evil thing / am neither defiled /
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nor yet that by this my spirituall cōmunicating I do denie the gospell. By theise wordes a man wold iudge theis men to be madd /
nor yet that by this my spiritual communicating I do deny the gospel. By these words a man would judge these men to be mad /
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except he do consider that it is not they which do thus speake / but feare / and desire /
except he do Consider that it is not they which do thus speak / but Fear / and desire /
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which are affections playnly most trobled. They do simply acknowledge that papistes do abuse the supper of the lorde /
which Are affections plainly most troubled. They do simply acknowledge that Papists do abuse the supper of the lord /
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but yet (they saye) that they themselues do wel vse their abuse / forbicause they do come enstructed with an other meaninge then the papistes do it /
but yet (they say) that they themselves do well use their abuse / For because they do come instructed with an other meaning then the Papists do it /
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not to heare a popishe masse which the papistes saye / but to receyue the supper of the lorde /
not to hear a popish mass which the Papists say / but to receive the supper of the lord /
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the self same which they in their masse do thīcke abhominable. I do not know whether ther cā be ony greter ab surditie spokē.
the self same which they in their mass do think abominable. I do not know whither there can be only greater ab surdity spoken.
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Thow maiste saye that theis mē haue learned an arte which hetherto no man coulde attayne /
Thou Master say that these men have learned an art which hitherto no man could attain /
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to • … bb a naked man of clothes / to wringe water out of a pumeise stone /
to • … bb a naked man of clothes / to wring water out of a pumeise stone /
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and to bidde a man to get fishe in the aire / that is / at a table wher no meate is sett furth at all /
and to bid a man to get Fish in the air / that is / At a table where no meat is Set forth At all /
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to fare delicatly and to be filled. But go to / let them frely profes before them with whō they do thus cōmunicate /
to fare delicately and to be filled. But go to / let them freely profess before them with whom they do thus communicate /
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that they be of that mynd which they speake of / that is / that in cūminge to Masse they will not cōme to Masse /
that they be of that mind which they speak of / that is / that in coming to Mass they will not comme to Mass /
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but that in it they will vnderstōd and consider breade / yea and that they will sett before their myndes the supper of the lorde /
but that in it they will understand and Consider bread / yea and that they will Set before their minds the supper of the lord /
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that they will not cōfes the popishe transubstātiatiō / but that they do here in acknowledge Christes Sacrament /
that they will not confess the popish transubstantiation / but that they do Here in acknowledge Christ's Sacrament /
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and that they do well receyue that spiritually in the Masse / which the prest doth offer /
and that they do well receive that spiritually in the Mass / which the pressed does offer /
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and receyue bodily for the lyuing and the deade / which thinge he beleauith not. Will not all they forthewithe crye out /
and receive bodily for the living and the dead / which thing he beleauith not. Will not all they forthewithe cry out /
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that ther holy Masse is vnhalowed / and that they which thinke so are heretikes /
that there holy Mass is unhallowed / and that they which think so Are Heretics /
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and that they which do cōmunicate with them are excommunicated? Truly they wold so behaue themselues / that euery man might vnderstond /
and that they which do communicate with them Are excommunicated? Truly they would so behave themselves / that every man might understand /
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that ther is a grete difference betwene the Masse and the supper of the lorde / and that they do embrace the Masse /
that there is a great difference between the Mass and the supper of the lord / and that they do embrace the Mass /
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but the supper of the lord they do all wayes hate and reiect. With such a kinde of mē yet do theis men communicate /
but the supper of the lord they do all ways hate and reject. With such a kind of men yet do these men communicate /
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which wold thincke it a hurtefull and damnable thinge / if they shuld admitte vnto their diuine seruice /
which would think it a hurtful and damnable thing / if they should admit unto their divine service /
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the cōpanions of the religion of the gospell with their faithe. For they do take the approuinge of their doctrine /
the Sodales of the Religion of the gospel with their faith. For they do take the approving of their Doctrine /
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to be the condemnynge of the religion of the gospell:
to be the condemning of the Religion of the gospel:
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And they do take the communion in the Masse to be a certayn confession and approbation of their religion.
And they do take the communion in the Mass to be a certain Confessi and approbation of their Religion.
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Who is it then which doth not se /
Who is it then which does not se /
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that theis mē do receyue no part of the lordes supper at all in the masse /
that these men do receive no part of the Lords supper At all in the mass /
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but also that by comminge to the masse they do deny the supper of the lorde ād the whole faithe of the gospell? Theis men saye that they passe nothing what the ceremonies be / what the ministers /
but also that by coming to the mass they do deny the supper of the lord and the Whole faith of the gospel? These men say that they pass nothing what the ceremonies be / what the Ministers /
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for that the vertue of the Sacramēt is not the wors for thē. But the cheif question heer is not of the worthines of the ceremonies or ministers /
for that the virtue of the Sacrament is not the Worse for them. But the chief question her is not of the worthiness of the ceremonies or Ministers /
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but of the true vse and institucion of the supper of the lorde /
but of the true use and Institution of the supper of the lord /
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and whither that the Masse as it is at this daye vsed (I do not now speake ony thinge at all of that which was vsed aboue a thowsand yeares passed) wer so instituted of Christe /
and whither that the Mass as it is At this day used (I do not now speak only thing At all of that which was used above a thowsand Years passed) were so instituted of Christ /
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and be indeede the very supper of the lord? Yf the Masse be that misticall supper of the lorde /
and be indeed the very supper of the lord? If the Mass be that mystical supper of the lord /
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it must needes be allowed of the lorde /
it must needs be allowed of the lord /
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and thow (if so be thow dost come to it in faithe) canst not but receyue therof the foode of lyfe /
and thou (if so be thou dost come to it in faith) Canst not but receive thereof the food of life /
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forsomutch as the vnworthnes of the mynister doth not hinder th• …. But if the Masse be not the supper of the lorde /
forsomutch as the vnworthnes of the minister does not hinder th• …. But if the Mass be not the supper of the lord /
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if the supper of the lord be defaced, corrupted and • … den vnder fote by the Masse /
if the supper of the lord be defaced, corrupted and • … den under foot by the Mass /
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truly thow shalt receyue no fruite therof / but shalt rather purchase to thy self greate gilte of synne /
truly thou shalt receive no fruit thereof / but shalt rather purchase to thy self great guilt of sin /
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for that the gaye glos• … e of the ceremonies or ony worthines of the ministers shall not helpe the at all.
for that the gay glos• … e of the ceremonies or only worthiness of the Ministers shall not help thee At all.
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Euen Ieroboam himself wold haue beene counted to haue sacrificed to the Godd of Israel:
Eve Jeroboam himself would have been counted to have sacrificed to the God of Israel:
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but yet bicause he did not sacrifice • … fter the same manier which God had cōmaunded /
but yet Because he did not sacrifice • … fter the same manier which God had commanded /
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but rather after that sorte which he himself hadd inuēted and instituted / godd did not accept his sacrifices /
but rather After that sort which he himself had invented and instituted / god did not accept his Sacrifices /
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and thos did synne against godd and against true religiō / yea and against the lawfull Sacrifices of godd /
and those did sin against god and against true Religion / yea and against the lawful Sacrifices of god /
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as many as did cōmunicate with the sacrifices of Ieroboā. For both that Ieroboā synned / ād that he did leade Israel to synne /
as many as did communicate with the Sacrifices of Jeroboan. For both that Jeroboan sinned / and that he did lead Israel to sin /
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the scripture doth repeate very ofte / to beate ī to the heade of the whole worlde /
the scripture does repeat very oft / to beat in to the head of the Whole world /
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that simple obediēce doth pleas the lorde /
that simple Obedience does pleasant the lord /
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ī which we 〈 ◊ 〉 his ordinaunces after that manier only which he hath instituted / addynge nothinge / dyminishing nothig / and chaūging nothīg in thē.
in which we 〈 ◊ 〉 his ordinances After that manier only which he hath instituted / adding nothing / dyminishing nothing / and changing nothing in them.
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I will not now reason how that the Masse doth agre nothing at all with the lordes supper /
I will not now reason how that the Mass does agree nothing At all with the Lords supper /
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for this is euē to the eyes of all men often tymes shewed in many bookes of most lerned and godly seruantes of Godd.
for this is even to the eyes of all men often times showed in many books of most learned and godly Servants of God.
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Yea euē children which are but instructed in the priciples of faith / do know that Christe did institute a comō partaking / ore communiō /
Yea even children which Are but instructed in the principles of faith / do know that Christ did institute a Common partaking / over communion /
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in which all the faithfull which are one bodie in Christe are knitt together in to one bodie /
in which all the faithful which Are one body in Christ Are knit together in to one body /
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ād that the Masse is a dissipaciō of vnitie and a priuate deuowrīg of one lurching sacrificer. They knowe that Christ cōmaūded: Take / eate / diuide it amonge you /
and that the Mass is a dissipation of unity and a private devouring of one lurching sacrificer. They know that christ commanded: Take / eat / divide it among you /
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and drincke ye all of this. And that the Masse doth sett furth theis thinges to be gazed vppon / to be worshipped / to be caried about / and to be shutt vpp /
and drink you all of this. And that the Mass does Set forth these things to be gazed upon / to be worshipped / to be carried about / and to be shut vpp /
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to be hādeled and also receyued of preistes only: They know that Christe sayd: Do this in the rememberaunce of me.
to be handled and also received of Priests only: They know that Christ said: Do this in the remembrance of me.
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And that the preistes do saye Masse in the remēberaunce of sayntes / that they do sacrifice for the synnes of the quicke and the deade /
And that the Priests do say Mass in the remembrance of Saints / that they do sacrifice for the Sins of the quick and the dead /
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and to be short that they do say masse for euery thinge / for filthie lucres sake.
and to be short that they do say mass for every thing / for filthy lucres sake.
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Ther were in the tyme of the Apostles certayn witty disputars which reasoned that it was lawful for Christians to eate meates offered vnto Idols. Meates offered to Idolls /
There were in the time of the Apostles certain witty disputars which reasoned that it was lawful for Christians to eat Meats offered unto Idols. Meats offered to Idols /
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were sacrifices vsed in the temples of Idolls / to be offered vnto Idols. Therfor thos faithfull men did contend /
were Sacrifices used in the Temples of Idols / to be offered unto Idols. Therefore those faithful men did contend /
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that it was lauful indifferently to communicate with the holy seruice of the Christians / and also to sytte down in the Idols feaste. They did add plausible expositiōs /
that it was lawful indifferently to communicate with the holy service of the Christians / and also to fit down in the Idols feast. They did add plausible expositions /
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that an I• … oll was nothinge / bycause Godd was not represented by the Idoll / that ther is but one Godd /
that an I• … oll was nothing / Because God was not represented by the Idol / that there is but one God /
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the same our true and euerlastinge Godd: Wherof it folowed that the Idoll was nothinge / that is to say a thinge of no valure or a very vanitie /
the same our true and everlasting God: Whereof it followed that the Idol was nothing / that is to say a thing of no valour or a very vanity /
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that it could hurt no bodie / and that the very meate offered vnto the Idoll was a thinge of nothinge /
that it could hurt no body / and that the very meat offered unto the Idol was a thing of nothing /
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that it did defile no man.
that it did defile no man.
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But Paule with many wordes doth confute that folery. 1. Cor. cap. 8. 9. and 10. In this tenth chapter amonge other thinges he gatherith of the nature of the supper of the lord that a man maye not bothe be partaker of the supper of the lorde and of the table of Idols / and saith:
But Paul with many words does confute that folery. 1. Cor. cap. 8. 9. and 10. In this tenth chapter among other things he gatherith of the nature of the supper of the lord that a man may not both be partaker of the supper of the lord and of the table of Idols / and Says:
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Ye cā not drincke of the cup of the lorde / and of the cup of deuils.
You can not drink of the cup of the lord / and of the cup of Devils.
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Ye can not be partakers of the lordes table / and of the table of deuiles.
You can not be partakers of the Lords table / and of the table of Devils.
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Either do we prouoke the lorde? Are we strōger then he? Also the Apostles of Christe and elders of the churche of Hierusalem in that same greate and notable coūcell of Hierusalem /
Either doe we provoke the lord? are we Stronger then he? Also the Apostles of Christ and Elders of the Church of Jerusalem in that same great and notable council of Jerusalem /
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which of all that euer were was most holy and of most auctoritie / did playnly forbidd the Gentils / which were conuerted to Christe / thos meates offered to Idols.
which of all that ever were was most holy and of most Authority / did plainly forbid the Gentiles / which were converted to Christ / those Meats offered to Idols.
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Yea and the lord Iesus hymself in the boke of the Reuelacion doth greuusly accuse and condemne them which do eate meate offered vnto Idols.
Yea and the lord Iesus himself in the book of the Revelation does greuusly accuse and condemn them which do eat meat offered unto Idols.
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This may ye se in the epistles of the churche of Pergamos and Thiatira. In the furst he saithe:
This may you see in the Epistles of the Church of Pergamum and Thyatira. In the furst he Saith:
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But I haue a few thinges againste the /
But I have a few things against the /
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bicause thow hast there them that maintaine the doctrine of Balaam which taughte in balacke to put occaciō of synne before the childrē of Israel /
Because thou hast there them that maintain the Doctrine of balaam which taught in Balack to put occasion of sin before the children of Israel /
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that they shuld eate of meates dedicate vnto Idolls and committ fornication / and so furth.
that they should eat of Meats dedicate unto Idols and commit fornication / and so forth.
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I thincke here neadith not many wordes to shew wherfor I haue alledged theis sayinges of meates offered vnto Idolls:
I think Here neadith not many words to show Wherefore I have alleged these sayings of Meats offered unto Idols:
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for all the godly do plainly see / that by like reason all diuine seruice that is vnholy / or contrary to Godds worde /
for all the godly do plainly see / that by like reason all divine service that is unholy / or contrary to God's word /
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with what colour so euer they be stayned / are forbidden and condemned. They see that all such expositions are put awaye / by which theise fearefull mē /
with what colour so ever they be stained / Are forbidden and condemned. They see that all such expositions Are put away / by which these fearful men /
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and such as do loue the worlde and worldly pompe to mutch / do leade themselues away frō the right tracke /
and such as do love the world and worldly pomp to much / do lead themselves away from the right track /
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that they shuld not sincerely confes Christe.
that they should not sincerely confess Christ.
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All they which be godly do both see and perceyue that they which do desire to lyue euerlastingly haue neade to make a simple cleare and playne cōfession /
All they which be godly doe both see and perceive that they which do desire to live everlastingly have neade to make a simple clear and plain Confessi /
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they see that Christes name must be confessed / and that no man must communicate with Antichriste /
they see that Christ's name must be confessed / and that no man must communicate with Antichrist /
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how great so euer daungers do hange ouer them / and how gret so euer the aduan̄tages be which are offered vnto them.
how great so ever dangers do hang over them / and how great so ever the aduanntages be which Are offered unto them.
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They see that they must treade down the feare and desire of the fleshe. The most holy Apostle of Christe writith of Moses.
They see that they must tread down the Fear and desire of the Flesh. The most holy Apostle of Christ writith of Moses.
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By faith Moses when he was greate / refused to be called the sonne of Pharaos daughter /
By faith Moses when he was great / refused to be called the son of Pharaohs daughter /
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and chose rather to suffer aduersitie with the people of Godd / then to enioye the pleasures of synne for a ceason /
and chosen rather to suffer adversity with the people of God / then to enjoy the pleasures of sin for a season /
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and esteamed the rebuke of Christ greater riches / thē the treasures of Egypt. For he hadd respect vnto the rewarde.
and esteemed the rebuke of christ greater riches / them the treasures of Egypt. For he had respect unto the reward.
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Whos example (most goodely indeede) that we may folowe /
Whose Exampl (most goodly indeed) that we may follow /
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we must alwais haue before our eyes ād (as I iudge) we must neuer lett slypp out of our myndes thos most holy most true and healthefull wordes of our lord Christe /
we must always have before our eyes and (as I judge) we must never let slypp out of our minds those most holy most true and healthefull words of our lord Christ /
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which I see neade often tymes to be repeated and inculcate: Euery one that shall knowledge me before men /
which I see neade often times to be repeated and inculcate: Every one that shall knowledge me before men /
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hym wyll I knowledge also before my father which is in heauen. But whosoeuer shall denie me before men /
him will I knowledge also before my father which is in heaven. But whosoever shall deny me before men /
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hym will I also denie before my father which is in heauen. For who so is ashamed of me and my wordes /
him will I also deny before my father which is in heaven. For who so is ashamed of me and my words /
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of hym shall the sonne of man be ashamed when he commith ī his maiestie / ād in the maiestie of his father / and of the holy Aungels.
of him shall the son of man be ashamed when he commit in his majesty / and in the majesty of his father / and of the holy Angels.
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And therfor ther are in all places of the scripture most large promises sett furthe to them which do frely confes Christe /
And Therefore there Are in all places of the scripture most large promises Set forth to them which do freely confess Christ /
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and deny Antichriste with a goode corage. Iohn in the boke of the Reuelacion /
and deny Antichrist with a good courage. John in the book of the Revelation /
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I sawe (saithe he) the sowles of them which wer killed for the name of Iesu and the word of God.
I saw (Saith he) the Souls of them which were killed for the name of Iesu and the word of God.
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And wher as in this furst place he hadd writō / them which wer killed / he added.
And where as in this furst place he had writon / them which were killed / he added.
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And as many as worshipped not the image of the beast / nor did take the marcke in their foreheade / or in their hande / all which /
And as many as worshipped not the image of the beast / nor did take the mark in their forehead / or in their hand / all which /
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whom he did se in the very same place / he couplith together and saythe. And they lyued and reigned with Christe.
whom he did see in the very same place / he couplith together and say. And they lived and reigned with Christ.
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He saith that they lyued and reigned with Christe / not only they which were killed / but they which abiding in the constaūtnes and confession of true faithe /
He Says that they lived and reigned with Christ / not only they which were killed / but they which abiding in the constauntnes and Confessi of true faith /
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did not worshipp the Image of the beaste / nor receyued ony markes of 〈 ◊ 〉.
did not worship the Image of the beast / nor received only marks of 〈 ◊ 〉.
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The blessed Apostle Paule doth proue that we do receyue more in the rewarde of sufferinge /
The blessed Apostle Paul does prove that we do receive more in the reward of suffering /
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then it is that we do heere suffer ī the afflictiō it self / saying: for I suppose that the afflictiōs of this lyfe /
then it is that we do Here suffer in the affliction it self / saying: for I suppose that the afflictions of this life /
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are not worthie of the glorie which shal be shewed vpō vs. Who is it thē that will not labor with all his poure to come vnto so greate an excellēcie /
Are not worthy of the glory which shall be showed upon us Who is it them that will not labour with all his pour to come unto so great an excellency /
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that he may become the frend of Godd / and forthwith ioye with Christ? that after famin ād banishemēt or tormētes and punishemētes / which are but earthely /
that he may become the friend of God / and forthwith joy with christ? that After famine and banishment or torments and punishments / which Are but earthly /
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he may attayn vnto heauenly rewardes? Yf it be a glorius thinge for worldly souldiours to returne in to ther coūtrie triūphing after they haue vanquished their enemie /
he may attain unto heavenly rewards? If it be a glorious thing for worldly Soldiers to return in to their country triumphing After they have vanquished their enemy /
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how mutch more worthi a thīg is it for vs / after our fleshe the world and deuell beinge ouercōme /
how much more worthy a thing is it for us / After our Flesh the world and Devil being overcome /
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to go again with triūphe into paradise? And to offer vnto Godd a gifte most acceptable / faith incor rupte / the sownd vertue of mynd / and sincere cōfession of faithe / a notable praise of deuotion.
to go again with triumph into paradise? And to offer unto God a gift most acceptable / faith incor rupte / the sound virtue of mind / and sincere Confessi of faith / a notable praise of devotion.
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To cōme in his cōpanye when he cōmith to take vengeaunce of his enemies / To stond by his syde when he shall lytte down to iudge /
To comme in his company when he commit to take vengeance of his enemies / To stand by his side when he shall lytte down to judge /
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to be made the felow heire of Christe / to be made equall with the angels / to reioyce in the possession of the heauenly kingdom with the patriarches / with thapostles / with the prophetes / and all confessours and martirs.
to be made the fellow heir of Christ / to be made equal with the Angels / to rejoice in the possession of the heavenly Kingdom with the Patriarchs / with Apostles / with the Prophets / and all Confessors and Martyrs.
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What persequution can vanquishe theis thoughtes / which are not va• … / but of force / and of poure /
What persecution can vanquish these thoughts / which Are not va• … / but of force / and of pour /
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ī the holy ghoste? what tormentes can ouercome them? The mynd ons grownded in theis godly meditaciōs doth endure stronge and stable /
in the holy ghost? what torments can overcome them? The mind ons grounded in these godly meditations does endure strong and stable /
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and that mynd abydeth immutable against all the terrors of the deuell / and the threttes of the world / and of Antichriste /
and that mind Abideth immutable against all the terrors of the Devil / and the Treats of the world / and of Antichrist /
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that mynd I saye which the certayn and sure faith of thinges to come doth strenghthē.
that mind I say which the certain and sure faith of things to come does strengthen.
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The eyes be shutt vpp in theis persequutions of the earthe / but heauē is open. Antichriste threatneth / but the lord Christe defendith.
The eyes be shut vpp in these persecutions of the earth / but heaven is open. Antichrist threatens / but the lord Christ defendith.
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The world is taken from him that is killed / but paradise is gyuen to him being therunto restored. Tēporall lyfe is taken awaye /
The world is taken from him that is killed / but paradise is given to him being thereunto restored. Temporal life is taken away /
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but the euerlastinge lyfe is repayred. What a dignitie (o brethern) is it / how great a safetie /
but the everlasting life is repaired. What a dignity (oh brother) is it / how great a safety /
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for a man to depart myrily from hens /
for a man to depart myrily from hens /
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to depart so through oppressions and trobles? It is a glorius thinge to shutt vpp the eyes in a moment /
to depart so through oppressions and Troubles? It is a glorious thing to shut vpp the eyes in a moment /
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with which men and the world wer seene / and forthewith to open the same to se Godd and Christe.
with which men and the world were seen / and forthwith to open the same to see God and Christ.
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But that we maye behold theis thinges in mynde and thought / that we may (I saye) night and daye meditate theis thinges /
But that we may behold these things in mind and Thought / that we may (I say) night and day meditate these things /
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and sincerly confes the holy name of Christ / and escape and treade down al thinges which are contrary to pure confession /
and sincerely confess the holy name of christ / and escape and tread down all things which Are contrary to pure Confessi /
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we must diligentlly praye vnto that same our heauenly father through Iesus Christe our lorde.
we must diligentlly pray unto that same our heavenly father through Iesus Christ our lord.
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