The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.

¶The Preface of the Bysshop to the Emperour.

WE, whiche preache the Gos¦pel in the Cyties townes & villages of the christen con¦gregacions desyrously lo∣ked & wayted euery howre most noble Charles, sacred (Ceaser vnto equite, ryghtuousnes & iudge∣ment) when (lyke as it was demaunded of o∣ther) y^t of vs also thacompt & rekenyng of our faith which we haue & professe shuld be asked for. And whyl••s we thus stode vp redy to gy∣ue this rekenyng: ••here came tydynges, yea tydyng{is} rather then any certayne truth, that many other churches had nowe all ready pre∣pared the tenoure and some of theyr fayth & religion to offer it vp vnto you. But here nowe we are in great {per}plexite & doubte: for on the one parte the loue of the truth, & care∣full zeale and study for the cōmon peace, doo excyte vs to do the same thynge which we se other men do. And on the other syde, the ha∣ftie and so soden occasion of your departyng thence, doth fete vs: for that we heare saye al∣so, that all thynges shuld be done swyftly & with great spede because of yours so spedye preparyng to departe. Besydes this we that

be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages / that in shorte space we can not come all togyther to delybre and counsell / what thynge we might wryte most cōuenyente vnto your hyghnes. A none after this / yet when we sawe the con∣fessyō of other men, yea and the confutacion of theyr aduersaryes also, whiche not with stādyng they were yet prepared are any thin∣ge was demaunded of them? I thought it ex∣pedient for me alone withoute any preiudi∣ce of my coūtrye men, with spede to declare and set forth thacompt forme and rekeninge of my fayth & belefe, for yf ī any other thin∣ge a man may be slak, yet verely here in this cause it requireth great spede, leste this ma∣ter thorowe neglygence omytted, we for oure scilence myght haue bene suspected, or els for oure neglygence semed to be prowde and ar∣rogante. Lo, here therfore (O moste myghty Emproure) I offer vnto youre hyghnes the sūme of my belefe, on this condicion, that I do also testifye not to commytte nor permyt the iugement of these articles alone, but also of all that euer I haue wryten, or thorow the goodnes of god shall write, to no one man, nor yet to no fewe mē, but vnto the hole chur¦che

of christe into this ende / that it be enspy∣red with the holy ghoste and so pronounceth out of the prescript veryte of gods worde.

¶ The fyrste Article.

Fyrste of all / I both beleue and knowe / that there is but one god / one alone for all suffici∣ent: and hym self to be naturally good / true / almyghty, iuste, wyse,* 1.1 the creatour & curate of all thynges visible and inuisible, and euen the same my god to be the father, the sone, & the holy ghoste, thre parsones, but one one∣ly in substaunce. I beleue as concerning the vnyte of the godhed & the trinite of these na∣mes or persones in all thynges accordynge vnto the exposiciō of the Crede of Nicene & Athanasu. I beleue & knowe it fermly,* 1.2 that the sone toke vnto hym y^e hole nature of mā whiche consisteth of body & soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary, so that this hole and perfite man thus assumpte into the vnite of the per∣son of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name? but so was the man hed taken vp vnto the Godhed to be the per∣sone of the sone of god / inseperable / indiuisi¦ble / and indissociable.* 1.3 For albeit that bothe the natures that is to wyt the diuine and hu∣mayn

so helde theyr properties that either of them in hym be sene & espyed verely and na∣turally:* 1.4 yet do not these distinct properties & workes of these two natures disseuer & disso∣ciat the vnite of the person: no more then in a man the mynde & the fleshe make two persōs For lyke as these two, are naturally greatly distincte / so are they endewed with distincte properties & operacions.* 1.5 And yet is not the man cōstituted of these twein, two persones, but one: euen as is god and man one christe, the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned, one persone, & one Christe perfect God, perfect man / not so that of the one nature the to••her be made, or be myxt to¦gyther, but that eyther of them both abyde in her owne propertie, and yet is not the vnite of the persons throughe this sondrye proper¦ties disseuered. And thus, this same pe••sone one Christe, verye God and man, as tow∣chynge the propertie of his manhod, he way∣led, he cryed, and wept in his cradle, he grewe and waxed / and encreased in wysdome / desy∣red to eate and drynke,* 1.6 he suffered heate and colde / he was beaten, dyd swete, was woun∣ded and slayne, feared and was heuy. &c. yea he suffred al thinges pertainyng vnto the pu¦nisshment

and payne of synne, but as concer¦nyng the selfe synne, he was moste gylifes & farthest of. But as towchynge the propertie of his diuyne nature, he with the father and holy ghoste tempereth ruleth both hyghe and lowe, he pearceth althynges / he sustaynethe and nourissheth althynges. He gyueth syght to the blysom, fotynge to the lame / he calleth the dead out of theyr graues he smy••eth dow¦ne oure enemies with a worde, and euen he hym selfe whē he was deade, resumed his lyfe ascended vnto heauen,* 1.7 and sent ••s the holye goste as his owne spirite. And all these thyn¦ges doth one and the selfe same Christe, one persone of the sone of God euermore conty∣nuing, howe diuerse soeuer & dystincte he be as toutchyng the nature & properties of his godhed and manhed. So that oftētymes for because of y^e perfait perfeccion & vnite of the persone / those thinges whiche onely belonge vnto the godhed be attrybuted vnto the man∣hed: & those that pertayne vnto the manhed be spoken of the godhed. He sayde hymselfe to be the sone of man descended from hea∣uen, when yet his bodye had neuer ben there. And Peter sayth y^t christ suffred death for vs whē it was onely his manhed that suffred it,* 1.8 But because of the inseperable vnite of the

persone / it is sayde verely. That the sone of god had suffred / & the sone of man forgaue synnes. For euen Christe whiche is the sone of god and man one persone / as concernīge the propertie of his diuine nature and god∣hed / forgyueth synnes, As whē we saye / this man is wyse / whiche consisteth of bodye and soule / but as concerning his body / there is no wysdome in it at all / but his bodye is ra∣ther poyson and impediment both vnto wys∣dome knowledge and all vnderstanding. A∣gayne / we saye the same man to be woūded / whē only it is his body that may receyue the wounde / and the soule can not be towched. Because of this maner of speche / yet noman sayth that two {per}sones be made of one man, when thus (as ye maye se) vnto eyther parte in man his owne propertye be referred and attributed / neyther can they say that both y^e natures / that is to wytte the bodye and soule be both mixte & confounded togyther / when that thyng is spokē by the hole man because of the vnyte of the parsone / whiche because of the propertye of the one parte alone / par∣teyneth but to the one part. Paul sayth, whē I am syke / then am I most strong. Vvho is here syke: Paul. And who is it that is also so stronge▪ Paul. But is not here great repug¦nance

and contradiction in Paule to be both syke▪ and hole / both at once? No verely. For Paule though he be but one parsone, yet is he of two natures. Vvherfore▪ when he sayth I am syke, verely the same persone speaketh which is Paul: but that same syknes is not appropriated vnto both his natures, but o∣nely vnto his body. And where he sayth al∣so. I am stronge, albeit the parson of Paule speke it, yet is it his soule onely whiche is in the syknes of his body so stronge. So we say the sone of God is deade, euen the very sa∣me which for that so perfyte vnite of his per∣sone is both god and man, but yet as concer∣ning onely his humanite and manhed, he dy¦ed. Thus, not I alone do beleue, but so dyd all the catholyke faythfull both olde & newe beleue bothe of the Godhed, of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe. And thus beleue they that now professe & aknow∣lege the truth vnfaynedly.

¶ The .ii. Article.

Secondarily, I knowe and beleue that the moste hyghe godhed, which is my god,* 1.9 hath constituted and decreed frely of all thynges, so that his counsell dependeth not of the oc∣casion of any creature, for to ordayn and de∣cree

any thynge eyther fyrste discussed & de∣bated by reason, or fetched at any ensample is a token of the breach and imperfection of mannes wysdome. God therfore whiche frō euerlastynge vnto euerlastynge beholdeth al¦thynges with one cleare & presente looke,* 1.10 ne∣deth not any reasonynge or to tary & depēde of any fact. But he is all alyke & euer wyse, prudent, good. &c. and so doth he frely decree and dispose all thynges what soeuer they be, for all are his. Oute of this his vnserchable goodnes,* 1.11 althoughe he shuld make man in y^e begynnyng whom he knew well that he shuld fall: yet had he then of euerlastynge also de∣creed, that his sone shulde be cledde with the nature of man to repayre and restore th•• fall For by this waye his goodnes is made ma∣nyfest ouer all. For in this his goodnes, is contayned both his mercye and iustice.* 1.12 His iustyce he expressed when he casted oute the transgressours of y^e plesaūt Paradyse, byn∣dynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases, laynge a lawe vpon hym whiche he was neuer able to beare,* 1.13 & yet is y^e law ryght holy and good. And here is he nowe become twyse a miserable mortall wretche, learned not onelye his fleshe to haue had fallen into

miserie, but also his mynde, for feare of the lawe nowe trāsgressed to be greuously vexed and troubled. For whē as toutchyng the spi∣rite, he sawe the lawe to be holy, iuste and the messāger of the mynde of god, as that same thynge whiche cōmaūdeth nothynge els thē that which equite perswadeth, & with y^e same eye also seynge hym selfe in nothynge to ful∣fyll the mynde of y^e lawe:* 1.14 & so in his owne iu∣gement cōdempned, all hope of that felycite clene cast awaye, he fled lyke a desperate mā from the syght of god: lokynge for nothyng els then to suffer & perpetually to beare the heuy payne of euerlastynge tormētes. And hytherto was the iustyce of god declared ma∣nyfestly.* 1.15 But when the tyme shulde come to shewe y^e goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice: then god sente his sone to take our nature in euery behalfe saue in y^t at it is prone & dysposed to syn,* 1.16 to thentēte that he now being a brother & lyke vnto vs might be a mediator to be offerd vp for vs, to satisfie y^e iustyce of god, whiche it behoued to cōtinewe both as holy & inuiolate,* 1.17 as his goodnes and mercye pure and vnspotted: that the worlde ••hulde be assured both of his Iustyce to be ••eased, and also of his present benygne mer∣cye

to be offred vs. For syth he gyueth vs; & for vs,* 1.18 his owne sone: howe can it be but that he gyueth vs with hym, and for his sake, all thynges? Vvhat thyng is it, of which for his sake we be not suer of, whiche so hūbled hym selfe, that not onely he wolde be lyke felowe with vs, but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fa∣uour and grace of the goodnes of god, wher∣by he so loued the world,* 1.19 that is to wyt man kynde, that he wold laye forth his owne sone to y^e death for the lyfe of it: These (I thinke) are the lyuely fountaynes and swete veynce of the gospell. This (beleue I) to be that one¦ly one alone sufficient medicyne for the syke soule,* 1.20 wherby she is restored to God and to her selfe. For nothynge els maye assuer her of the fauour and goodnes of god, but god hymselfe. It is he that hath so lyberally, so plentuously, so prudently powred forthe his hole grace & fauour into vs, that now there is no more left that we can desyre, vnles any man were so bolde as to require of hym more then ynough, and aboue so hygh a redoun∣daunte plentuousnes.

¶ The .iii. Article.

* 1.21Thyrdlye, I knowe no notherway, no no∣ther hoste nor sacrifice for synnes to be pur∣ged

/ then christ. For not Paule hymself was not crucified for vs.* 1.22 There is no nother pled∣ge of the goodnes & mercy of god so certayn and vndoubted / nothynge so farme and faste as is god. Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ. Vvherfore, here are forsaken and lefte both the iustifica∣cion and satisfaccion of workes / & also the expiacion & intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god.* 1.23 For this is that onely me¦diator betwene god and man / euen Christe Iesus both god & man. Thus therfore stan∣deth ferme and faste the eleccion of god. For whom he hath chosen / he so chose them befo∣re the creacion of the worlde / that throughe his owne sone he wolde purchace and posses them.* 1.24 For as he is benigne and mercyfull / so is he holy and iuste. Vvherfore all his workes resemble and sauour of his mercye and ryght wysnes so y^t his eleccion expresseth them both For it came of his merciable goodnes to cho∣se thē whō he wolde haue: & it was his ryght∣wysnes to purches hym his elect & to Ioyne them to hym by his sone / made for vs y^e host and sacrifice to satisfye the iustyce of god.

¶The .iiii. Aarticle.

* 1.25Fourthly, I knowe that olde Grādsyre ou•• fyrste parent was throughe that loue of hym selfe hytherto brought (the deuyll, throughe enuy entysynge and mynistring that perny∣cious counsayl) that he desyred to be lyke vn∣to god. This great cryme / when he had com∣mytted it: he dyd eate that forboden and dead¦ly apple wherby he became gyltie death / now made the enemye of his owne God. This man therfore when god myght nowe by his iustyce haue vtterly loste and dampned hym: yet of his mercyable goodnes he toke a more easy way with hym, that is to wyt, he chaū∣ged this deadly euerlastynge payne of both body & soule into a transytory condycion or state: that is, he made hym but a bōde seruāte whom he myght haue perpetually sayd in tor¦mētes.* 1.26 This bonde condycion of seruytute, syth nother y^e man hymselfe, nor yet any mā, borne of hym may auoyd and take away (for what can y^e bonde mā beget but a bonde mā) he threw & thrusted al his posterite throuhe y^e deadly taste of thaple also into bōdage. And here this is my mynde as touchyng Orygy∣nall syn: synne is called verely y^t that is com∣mytted agaynst the lawe. For where as is no law, thereis no trāsgression, & where as is no trāsgressiō,* 1.27 there is no syn {pro}perly so called, takynge synne for that iniquite, cryme, vn∣godlynes,

actually cōmytted & gyltie death. I knowledge therfore that ou•• fyrste parent synned y^t actuall and oryginall syn whiche is verely synne, iniquite, cryme & vngodlynes. But they y^t are borne of hym syn̄ed not lyke maner to Adam. For which one of vs his po∣steryte deuoured & eate any forbodē apple in paradyse? wherfore we must nedes graunt,* 1.28 y^t oryginall syn, as it is in the chyldren of Adā is not a syn properly & actually cōmytted a∣gaynst the lawe. But may be called properly our byrth sore, or naturall syknes, & also our naturall synfull cōdycion & synfull seruyle state. Our sore or syknes it is called, because as he thorowe y^e loue of hīselfe fyl: euen so do we fall. It is called also our synfull cōdycion and state, because y^e lyke as he became a ser∣uaūt & bonde vnto death, euē so are we borne the bond seruaūtes the chyldren of wrath vn∣der the power of death, albeit I care not gret∣ly thoughe men call this sore, syknes & cōdici¦on syn, after Paule: yea suche syn: so y^t who so euer be borne in it, they be thenimies & ad∣uersaries of god. For to this state, y^e condiciō of y^e cōcepcion & byrth brīgeth thē: & not any actual {per}pretacion & doyng of syn: but in that y^t this syn our fyrste parēt once cōmytted it. wherfore y^e cryme & syn once cōmitted of adā

is the verye cause of thopen treason agaynst gods maiestie and of our death and enemyte betwyxt god & vs. And this is verely synne. But the syn̄e which cleaueth vnto vs at oure concepcion is verely that naturalis on full so∣re and decease / it is that condicion and state yea it is that necessite to dye. Vvhiche so••e & condicion had neuer hapened vnto vs by our byrth onely / had not t••is synne viciated and pollu••ed our cōcepciō & natiuite. The synne therfore and not our byrth is the cause of our mis••rable calamite Oure natyuite is no no∣ther couse then is that thing which foloweth of the principall cause.* 1.29 This my sentence I confyrme with auctorite & ensample. Paule Ro. v. sayth. If that by y^e synne of onely one man death got the mastry ouer all men. &c. Euen so dyd grace with the gyfte whiche is ryghtwysnes / raigne into lyfe by onely one man Iesus christ. Here we se synne takē pro∣perly: for it was onely Adam by whose fault death hangeth ouer oure heades. In the .iii. chap. also / he sayth. Alla••e synners and desty¦tute of that glory of god: that is to saye / all haue loste that glorious symylitude and beu∣tifull ymage of god wherin man was fyrste created an innocent perfyte without spot or tymple. Here is synne taken for the sore or

syknes / for our synfull condicion and natiui¦te wherby we loste our similitude / so that all men be called synners / yea and that are they be borne / that is to saye / all are in the cōdiciō and state of synne & death before they synne auctually. Vvhich sentence is constantly cō∣fyrmed by Paules wordes agayne Roma. v. saynge But death obtayned the mastrie and went thorow euen from Adam vnto Moises yea & that thorow euen those whiche had not synned as had Adam transgressed. Lo, here ye se death euē vpon vs infantes althoughe yet we haue not synned as dyd Adam. And wherfore? for he hath synned. But we / syth we haue not syn̄ed as dyd he / wherfore shuld death deuoure vs? Verely because he died for his synne / & he thus deade / that is to saye ad∣iuged to death the sentence layde vpon hym / dyd beget vs. Vve therfore dye / but thorowe his fault / and thorewe oure owne condycion and sore or dysease (or els yf thou haddest le∣uer so call it) thorow our owne synne / so that thou takest synne for not auctuall, an ensam¦ple. A man taken in batayll,* 1.30 deserueth by his vnfaythfulnes and enemytie to be kept and holden a bonde man: of whō as many as be borne are become seruauntes and bonde men borne as they saye in theyr maisters howse.

They be bōde, not through theyr owne fault or gylt, but through the cōdycion whiche folo¦weth y^e fault. For their parētes of whom they be borne, deserued this bōdage through theyr owne synne. As for theyr children, they haue not this synne but the payne & punysshment of the syn, that is to wyt, the condycion, the seruitute & pryson. These thynges yf it lyke you to call synne because they be inflycte for the synne. I wyl not agaynesay. But as for origynall synne by the reason of the cōdycion and contagion I knowledge it to be borne and cōceyued in all that be gotten of thaffect and desyre of man and womā. And vs to be naturally the chyldren of wrath I knowe it, but by the grace whiche hath restored the fall throughe the seconde Adam christe I doubte not to be receiued among the chyldrē of god,* 1.31 and that by this waye whiche foloweth.

¶ The .v. article.

Fyfthlie, hereby it is manifeste that yf we be restored in Christ the secōde Adam vnto lyfe as we were gyuen ouer in the fyrste Adam vnto death, that then be we to fole hardye to dampne any chyldren borne of christen parē∣tes, yea or yet the heathen mennes chyldren (thoughe they dye without baptisme or cyrcū¦cision) for yf Adam were able to lese all man∣kynde

by one synne, & christ by his deth hath not reuyued and redemed all mankynde frō that plage gyuen thorughe Adam, then was there not lyke health gyuen throughe christe neyther can it be lyke trewe (whiche God for∣byd) that as in Adam all were dead, euen fo in christ all be restored to lyfe. But howe so e∣uer men diffyne of the chyldren of the infyde¦les: thus verely do we constantly affirme through the vertue & power of the health gy∣uen by christ, that they pronoūce and speake without the boke: whiche iudge thē to be dāp∣ned standyng both the sayd cause of our repa¦racion, & also the fre election of god: whiche election foloweth not fayth, but fayth folo∣weth thelection. Of whiche thynge we shall treate in tharticle folowynge. For who so are elect of euerlastīge, are elect doubteles before theyr fayth. They ought not therfore to be so temerariously dampned of vs, whiche yet for lacke of age haue not fayth. For although as yet they haue not fayth, yet is the election of god hyd from vs, with whō yf they be electe, we be to hasty to iudge y^t we knowe not. But as touchynge the infantes of the christen mē we diffyne otherwyse. That is thus. The in∣fantes of the christē people are of the churche and of the people of god, partes and mēbres

of his cōgregacion. Vvhiche thynge thus we proue. It is promysed by the testymonies all moste of all the prophetes, that the church of the gentyles shuld be gathered togyther and vnyte vnto the church of the people of God, And Christe hymselfe sayd they shulde come from the easte & weast and syt downe to eate with the God of Abraham Isaac & Iacob.* 1.32 And agayne.* 1.33 Go ye your wayes into the v∣nyuersall worlde. &c. Nowe vnto the churche of the Iewes pertayne as well theyr infantes as the Iewes them selfe. No lesse, then m••s••e cure infantes pertayne vnto the churche of Christe as we our selues & as some tyme dyd the infātes of the Iewes. For yf they do not, thē were not the promyse ferme & ratefied for then we shulde not as well as Abraham sytte downe with god.* 1.34 Whiche Abraham with thē that after the fleshe were borne of hym were nombred into the churche. But and yf our in¦fantes shulde not be as well nombred and tolde into the churche with theyr parentes as were the infantes of the Iewes, christe shuld not be indyfferente but more parcyall in his promes to the iewes then to vs, denyenge vs that benefyt which he gaue vnto our fathers the Iewes, and so it shuld appere all the pro∣phesying{is} of the callyng of the Gentyles to

be voyde. Vvherfore the infātes of the christē syth they be no lesse of the vysible churche as the waxen, it is ferme & fast that they be as well of the nombre of them whō we iudge to be elect as theyr parētes. Vvherfore I iudge them to do vngodly & presumptuously which dampne thynfantes of the christen when so many aperte testymonies of scrypture denye it preachyng the church of the gentyles to be nowe not lyke, but also more ample & large then e••er was the Iewes Vvhiche all shal ye se now more manifest, whyles we declare our fayth as concernynge the churche what it is.

¶The .vi. artycle.

¶ Of the church therfore, this is our mynde.* 1.35 The churche, is taken dyuersly in scrypture: Somtyme for these elect whiche by the wyll of god are predestinated and ordayned vnto lyfe eu••rlastynge.* 1.36 Of whiche churche Paule speaketh where he sayth. It hath neither rym¦ple nor spot.* 1.37 This churche is onely knowne vnto god. For he after Salomon, onely kno¦weth the hart{is} of mē. Notwithstandyng they that be the mēb••es of this churche (when they haue fay••h) they knowe thēselues to be electe and the membres of this fyrste churche. But the other membres they knowe it not. Thus is it wrytten in the Actes.* 1.38 And as manye as

were ordained vnto euerlastīge lyfe beleued. They therfore that beleue, are ordayned to lyfe euerlastyng. But who beleue, nomā kno¦weth but the selfe beleuer. This mā therfore is assured hymselfe to be the chosen chylde of god. For he hath the earnest penye of the spi∣ryte as sayth the apostle: wherby he is betrou∣thed and cōseygned to knowe hymselfe very fre and made the sonne of the famylie and not to be bōde.* 1.39 For the spirit can not diceiue. Vvhiche yf he tell vs fermly that god is oure father,* 1.40 and that we so assuered cal hym boldly father, beynge also certefied that we shall go vnto his euerlastynge heretage: then is it fer∣me & fast that the spirite of the sone of God is powred into our hartes. It is therfore vn∣doubted suer hym to be the chosen chylde of God that thus is assured and perswaded of the spyrite, for they that beleue are ordayned and predestined vnto lyfe euerlastīge. There were, & nowe be manye electe, whiche as yet haue not faith. As was Mary the mother of god, Ihon̄, Paule, whyle they were yet infā∣tes & yonge: were they not elect? ye & that be∣fore the creaciō of the worlde. And yet theyr election knewe they not nother by fayth nor reuelacion. Mathewe, zachena, the thefe, and Maudsē, were they not elect before the worl∣de

was made? And yet they knewe it not vn∣tyll they were illumyned with the spyrite of god & so drawē of the father vnto christe. Of this therfore it is gathered, this fyrst churche vnto god onely to be knowne: and that onely these whiche haue a ferme & fast fayth knowe themselues to be the mēbres of this chu••che. Agayne,* 1.41 the churche is taken vnyuersally y^t is for all that be named christen and haue pro¦fessed to folowe Christe, of whom the moste parte aknowlegeth christe sensybly by cōfessi¦on and partycipacion of the Sacramentes, but yet in theyr hartes they eyther abhorte hym or els knowe hym not. Of this churche we thynke thē to be, as many as professe chri¦stendome.* 1.42 And so was Iudas of the churche of christe: and all that slypte from christe and turned theyr backes. For Iudas was as well beleued of the apostles to be of christes chur∣che as Peter or Ihon̄, & yet was he nothyng so. But Christe knewe well ynoughe who were his, and who were the deuyls. This sen∣syble and knowne churche (although) it agre not togyther in this worlde (are all that con∣fesse christ with mouth, yea thoughe there be manye reprobate persons amonge them.

For Christe paynted it by that godly allego∣rye of the .x. virgyns, of whom some were

wyse and some foles. This churche also ofte•• tyme is called electe & chosen, althoughe it be not this fyrste churche without spotte but af∣ter the iudgemēt of man iudgyng the church of god to be elect euen so is this knowē chur∣che for their sensyble outwarde knowledgīge called also electe in our opynion. For we iud∣ge them also faythfull & electe which professe Christ at baptisme and be called christen. So spake Peter sayng vnto thel••ct which be sca∣tred throughe Pontum. &c.* 1.43 Vvhere vnder the name of the electe he vnders••andeth all that were of the churches vnto whom he wryteth, and not t••ē onely which are properly chosen of the Lorde, for as these were vnknowne vn¦to Peter,* 1.44 so coulde he not wryte vnto them. At last. The churche is taken for any party∣culare cōpany or cōgregacion of this vnyuer¦sall & sensyble church, as the church of Rome of Ausb••ough, Lyence. And yet is y^e churc••e othe••wyse taken and many wayes whiche it nedeth not nowe to recyte. Here therfore I beleue that there is one churche of thē whiche haue the same one spyrite that assureth thē that they be verely th•• chyldren of the family of God, and these are the fyrst fruites of the churches. This churche I beleue erre not in the truth, that is to saye in these fyrst pryncy∣pall

articles of the fayth vpon the which our christen relygion standeth and is foūded. I beleue also the vnyuersall sensyble churche to be one, whyle it holdeth this true confession spoken of before. And I beleue them to be of the same churche who soeuer by christen pro∣fession obeyth it accordynge vnto the wryttē worde and promyse. I beleue Isaac, Iacob, Iuda, beynge infantes and all that were of the sead of Abrahā, and also those infantes whose parentes in the prymatyue churche at the prechyng of thapostles turned vnto christ to be of this church. For Is••ac & o••her of the olde fathers, excepte they had ben of the chur¦che, they had not receyued y^e bagge and cog∣nysance therof. Syth they w••re then of the churche beyng infantes, then a•• well therof must our infātes & lytle ons be of the churche to. Vvherfore I beleue and know,* 1.45 that thyn∣fantes cōseigned with the sacramēt of baptis¦me be of the church. For the infant{is} acknow¦ledge it by the mouthes of theyr godfathers and owne fathers to in y^t they be offered of theyr parentes vnto y^e churche, yea rather the promyse, whiche is no lesse made vnto our in¦fātes but more largely & oftener thē to thyn∣santes of the olde fathers offer them vnto y^e churche. These are the pryncypall groūdes &

foundacions as touchynge the infantes to be baptysed & cōmended vnto the churche, a∣gaynst the which all the da••tes & engynes of the Catabaptistes, that is to saye of them y^t wyll haue vs christened agayne, may nothīg preuayll. For they are not onely to be bapty∣sed y^t beleue,* 1.46 but they that are of the churche by the reason of the promyse of gods worde. For els shuld none of the apostles haue bap∣tysed any man, whē none of y^e apostles were sure of the fayth of hym y^t outwardly aknow∣leged and obeyed theyr prechyng{is}. For Sy∣mon y^e iuggler & charmer, Ananias & Iudas to, and many mo were baptized whē they o∣beyed and toke the name of christē men, and yet had they not fayth. Agayn, Isaac yet an infant was circūcised, when he neither sayde he wold be of the church nor yet beleued: but the {pro}myse tolde thē y^t he was of the churche of god. Sith then our infantes be in the same place that thynfantes of the Hebrews were,* 1.47 therfore doth y^e promyse concernynge them made vnto our church both name them & con∣fesse them to be of the churche. Vvherfore ve∣relye / aswell doth baptisme as circumcission (we speke of the sacramente of baptisme) no∣thynge els require then the one of these two either the aknowlegīge or name gyuyng, or

els the couenant or promyse: whiche all shall be more clere by these that folowe.

¶ The .vii. article.

Seuently, I beleue, yea I knowe it verely / that all the sacramentes,* 1.48 neither gyue they grace, nor yet bring it nor dystribute any gra¦ce at al. In which asserciō {per}aduēture I shall seme to bolde to affyrme (moste myghty Em¦peroure) but yet my sentence standeth faste. For grace, for as moche as it is gyuen and made vs by the holy goste (I speke latynely, vsynge this worde Grace for forgyuenes in¦dulgence, absolucion, and a free benefyte) so doth this gyfte peerse and enter onelye into our spirites. Nowe, the holy goste nedeth no∣ther gyde nor caryer, for he hymselfe is the brynger and power and myght wherby althī¦ges are borne, hauing no nede to hymselfe, to be borne, neither haue we red in any place of scripture, that sensible thynges, as are the sa∣cramentes shulde certaynly brynge with thē the holy goste. But yf the sensible thyng{is} be at any tyme brought with y^e spirite, thē was it the spirite that broughte them with hym, and not econtrarie, the sensible brought the spirite. For when the vehemente wynde was brought, and with the wynde was broughte the tongues: the spirite brought them, & not

they the spirite. So dyd the wynde bryng the quailes,* 1.49 and toke awaye the locustes: but ne∣uer were quailes or locustes so swyf••e as to brynge the wynde with them.* 1.50 So when the wynde beyng so great, that it myght euē hyl¦les haue taken away, goyng ouer Hel as: yet was not the Lorde borne in that blaste. And to be shorte,* 1.51 lyke as the wynde bloweth whe∣ther his natural course lyeth, we hearyng his voyce, & not knowing whence he cōmeth n••r where he falleth euen so is it with euery man that is borne of the spirite, y^t is to wytte that is inuisible and insensybly lygh••ened 〈◊〉〈◊〉 of the spirite and drawne of god the father. The verite hath spoken these thynges. Whe••∣fore it can not be that thorowe thie dopynge into the water, nor by this draft / nor y^• mor∣sell nor that anoyntyng that the grace of the spirite be brought into vs, for yf it be so, then were it knowen, howe, where, by whom, & in¦to whom the spirite were brought. For yf the present effect of grace were bounde vnto the sacramentes in the whiche it shulde nowe be brought and worke, then were al they grace∣lesse whiche had not receyued the sacramētes albeit they be el••cte and chosen whiche electi∣on is by the grace of god in Christe Ephe. i. Neyther do••h Materia or subiectum hynder

the course of the spirite as our diuynes skold and dyspute it / for that the matter must fyrst be disposed or the grace of baptisme or of the thākes gyuynge (as they saye) be gyuen hym whiche muste fyrste be prepared vnto it. For after them, he that receiueth this grace by the sacramētes, either he himselfe prepareth hym selfe, or els is he prepared of the spirit••, yf he prepare hym selfe, then may we of our selues do that same thynge whiche grace goyng be∣fore (which they call gracia preueniēs) shulde do, & so is gracia preueniēs put out of office.* 1.52 If he be prepared of the spirit to receyue this grace, then I aske whether this be done by the inducynge of the sacrament or withoute the sacrament, yf it be done by the meanes of the sacrament, thē must man be prepared vn∣to one sacrament by another, and so shall we neuer come to the fyrst sacramēt but procede into infinite sacramentes, for no man can be (after this wayes) prepared to a sacramente withoute another former sacrament, & yf we be withoute a sacramēt prepared vnto the re∣ceyuyng of the sacramentall grace thē must the spirite be present with his benygne grace before the sacrament be gyuen and grace re∣ceyued before the sacramēt be mynistred. Of whiche we gather (whiche thynge I do glad∣lye

admytte in the sacramētes) that the sacra∣mentes be gyuen into an open testimonie of that pryuate grace whiche is fyrst present in euery priuate man.* 1.53 So is baptisme gyuen be¦fore the congregacion, vnto hym whiche be∣fore he receyue the sacrament either he cōfes∣sed the relygion of Christe, or els he hath the worde of promyse wherby it is knowne, hym to pertayne vnto the churche. And for this cause, when we baptise one waxen, we aske hym whyther he beleueth. And yf he answere ye, then he receyueth baptisme. Vvherfore it is playne that he had fayth or he receiued the sacramēt of baptisme. And thus it appereth manyfest that fayth is not gyuē by baptisme And yf an infante be offred to be christined, it is asked whyther his parentes offer hym to be baptised, & when they answere by the wyt∣nesses that so is theyr wyll: then is the chylde baptyzed. Vvhere it is playne y^t the promyse of God preceded (wherby they be rekened to be of the church as well as thynfantes of the Hebrwes. For when these men whiche are of the churche offer theyr infantes, they presēte thē because they be christen mennes chyldren and so rekened by the promyse of god to be a∣monge the mēbres of the churche. By baptis∣me therfore the church openly receyueth hym

whiche was fyrst receiued by grace, wherfore baptisme bringeth not grace, but it testyfieth to the churche that grace is gyuen before to hym y^t is baptized. I beleue therfore (oh Cea∣sar) the sacramēt to be y^e sygnificacion of an holy thīge, euen of grace & forgiuenes before graūted vs. I beleue y^t visible figure or forme of baptisme, that is to say, that visible exem∣ple to be y^e forme of that inuisible grace whi¦che is made and gyuē by the benefyte of god, which example representeth in a maner a cer∣tayne analogie and proporcion of the thyng done by the spirite,* 1.54 I beleue the sacramēt to be an open testimonye. As when we be bap∣tized, the body is wasshed with the moste cle∣ne Element, but by this it is sygnified, that we, by the fauourable & gracious goodnes of God are receyued into the feloweshyp of the churche and people of god, amōge whom we professe to lyue puerly and innocētly. Thus doth Paule expounde this sacrament & my∣sterie of baptisme. Ro. vi. Vvherfore, the per∣sone nowe baptized, testifyeth hymselfe to be of the churche of god, whiche must nowe wor∣shyp his lorde god in thyntegrite of fayth, & in pure lyuyng. And for this cause, the sacra∣mentes, whiche are holye ceremonies (for the worde cōmeth vnto the element, and the Sa∣cramēt

is done or made (are religiously to be reuerēted, that is, to be had in hyghe estima∣cion, & entreted honorablye. For albeit they may not make & gyue grace, yet do they asso¦ciat vs vysiblie vnto the churche, into whiche before we were inuysibly receyued. Vvhiche thynge as it is pronounced and promulged togyther with the wordes of Gods promyse in the action of the wordes and sacrament so is it with hyghe relygion, feare, and reueren∣ce to be honoured. For yf we shuld any other∣wyse thynke and beleue of the sacramentes: that is to wyt, that they outwardly adhibited and admoued, shulde pourge vs within, then were there nowe cōmen agayne amonge vs the very Iudaisme & ryte of relygion of the Iewes. Which by theyr dyuerse & manyfolde vnctions, oyntmentes, oblacions, washyng{is} brente sacryfices, and banketes before theyr aulters and images, beleued theyr synnes to be pourged, and grace (as it were) boughte & goten. Whiche thynge the prophetes, especy∣allye Isay and Ieremy, dyd alwayes moste cōstantly entreat and confute: teaching, that the promises and benefyts, as grace and for∣gyuynes were gyuen by the mere mercy & lyberalite of god: and not for the desertes & merytes of any outwarde ceremony. Also I

beleue, these catabaptistes, in that they deny the infantes of the faythfull theyr baptisme, shamfully to erre, & not onely in this poynte, but also in many other, whiche there is nowe no tyme nor place to speke of. Agaynst whō with great perell, but yet with gretter healpe of god, I my selfe fyrst dyd both teache, pre∣che and wryte, that men myght the soner and better auoyd both theyr folisshnes and maly∣ce. So that nowe, throughe the goodnes of God that contagiō is greatly remytted and swaged amonge our nacion. So far of is it, that I at any tyme receyued ought of y^t sedi∣cious faction, either preached it or defēded it.

¶ The .viii. article.

Eyghtly, I beleue that in the holy Supper of thankes gyuyng,* 1.55 the very body of Christe is presente at the eyes and contemplacion of oure fayth. That is to wyt, that they whiche gyue thākes vnto the Lorde for that benefyt gyuē vs in his sone, aknowlege hym to haue had taken vnto hym very manhed, in it vere∣lye to haue suffered, and verelye to haue had wasshen awaye our synnes in his bloud, and so euery thynge done by Christe to be as it were present vnto them at the eye and contē∣placion of theyr fayth. But that the very na∣turall bodye of Christe eyther shulde be essen∣cially

corporally and really in the supper, or eaten with our mouthes & teeth in the forme of breade as the papistes dreame or in the breade as som men imagen, which yet sytte & loke bak vnto, & for the pottes full of fleshe oute of Egipte. This we do not onely deny, but we affyrme it constantly to be an errour whiche is playne against the worde of God. Vvhiche thynge by gods helpe (moste noble Emperour) I shall make it as cleare in fewe wordes vnto youre Maiestie as the sonne.

Fyrste bringyng for me the worde of god, se∣condarely, pressynge as it were with engyn∣nes vnable to be resisted agaynst our aduer∣saries: that is, with argumētes taken & groū∣ded of the scriptures. And laste of all decla∣rynge the olde diuynes to haue euer ben in this same our sentence. Thou therfore in the meane tyme (oh holy spirit the creator) be pre∣sent, and illumyne the myndes of thyne, fyll the brestes whō thou haste created with grace and lyghte. Christe hymselfe the mouth and wysdome of the father God almyghtie thus sayth.* 1.56 Pore men shall ye euer haue with you but me shall ye not haue alwayes. Here is o∣nely the presēce of his body denyed to be euer with vs: but as touchynge his godhed he is euer presente with vs. For so is he euer euery

where accordyng to his other saying, I wyll be with you vntyll the worldes ende,* 1.57 that is as touchyng his godly power and goodnes. Austen is of this our sentēce in his .l. tretyse vpon Ihon. Nether can our aduersaries by any cauyllacion proue y^e humanite and man¦hed of christ to be where soeuer is his godhed, or els to saye that his person shulde be de∣uyded, for so to saye, were to take awaye the very manhed of Christe, for nothynge maye be euery where but the godhed. The manhed to be in one place & the godhed euery where, doth not deuyde the person, nomore then the sone to haue assumpted the manhed, deuideth not the vnite of the essence. Yea it shulde be more able to seperate the vnite of thessence, whyle one person adsumeth vnto hym a crea∣ture, whiche the other in nowyse take not, then the humanite to be in one place and the diuynite euerye where shulde deuyde the per∣son: when euen in the creatures we see the bodyes to be bounde to one place, and yet theyr power and vertue to be spred excedyng¦ly wyde. As is an ensāple in the sonne whose bodye is but in one place, and yet is his ver∣tue and powre stretched ouer all places.

And the mynde of man wrandreth euen abo∣ue the starres and sercheth the depest of the

earth, whyle his body is but in one lytle place Agayne yet sayth christ, yet agayne I leaue the worlde & I go to the father. Here is this worde, LEAVe, as before was this worde, HAVE / so that our aduersaries can not say and glose it out addyng we haue hym not vi∣siblye. For when he spake a lytle before of the visyble subtraction and withdrawyng of his bodye, he sayd thus, for a lytle whyle ye shall not se me, &c. who wolde here contēde of this sayinge (ye shall not se me) his bodye to be present, but yet inuysible? verelye none, ex∣cepte suche as wolde iugle with his sayinges and his presence and absence bodely. Vvher∣fore shulde he fle mennes syght which wolde be here, and shewed hymselfe so ofte vnto his disciples after his resurrection / But it is ex∣pedient (sayth he) that I go my waye.* 1.58 But and yf he were here styll, it shuld not be expe∣dient that we shulde not se hym, syth as ofte as his disciples doubted of his bodely presēce he exhibited and offerd hymselfe manyfestly that neither sense nor mynde shuld not suffre any lacke of hym nor he diceyued, but fully and certainly adsuered of his presence, hym∣selfe sayinge vnto them: fele and touche me, and feare not. For it is I my very selfe. And vnto Mary he sayd. Touche me not. Albeit

he shewed hymselfe to her visibyle. And whē he was nowe goynge hence and shulde com∣mende his disciples vnto his father he sayd.* 1.59 After this tyme I shall not be in the worlde. Here is a verbe substantyue, after this I am not in the worlde, as well as is in these wor∣des. This is my bodye. So that nother here can our aduersaries say, that there can be no trope, whiche denye that verbe substantyues maye receyue any trope. But the thynge it selfe nedeth no suche euasiōs, for it foloweth But these are in the worlde, whiche Antithe∣sis and contraposicion teacheth playnelye, hymselfe as concernyng his manhed, not to be in the worlde after that his disciples shuld be in it. And to knowe whē he went his way (not as they rather fayne & lye expoūdynge it that he shuld but make hymselfe inuisible) thus sayth Luke.* 1.60 And when he shulde take his leue at them: he wente his waye from them & was taken pv into heauen. He sayth not, he vanysshed out of theyr syghtes or ma∣de hīselfe inuisible. Of which thynge Marke thus wryteth. The Lorde after that he hadde spoken vnto them: he was taken vp into hea∣uen, and sytteth on the ryght hande of God: he saythe not he taryed here styll, and made his body inuisible, agayne, Luke in the actes

when he had sayde these thynges, they behol∣dynge hym, he was borne vp and eleuated, and the cloude toke hym oute of theyr syght.* 1.61 The cloude couered hym, which cloud it had ben no nede of, yf he had but onely haue had withdrawne the syghte of hymselfe and so to haue had ben here styll presente onely inuisi∣ble, neyther had it haue ben neade to haue so ben borne vp and eleuated. And euen there in the same place, it is wrytten. This same Ie∣sus whiche is taken vp from you into heauen euen thus shall he come, as ye haue sene hym go hēce into heauen. Vvhat can be more clere & manifest then these wordes? Frō you (saith he) he is taken vp, wherfore he can not se styl with them after his manhed, nother visiblye nor inuisibly. But whē we shall se hym come agayne, euen as he thus went his waye, then shall we knowe hym to be presente in dede both bodely and visibly. But so longe as he thus yet come not agayne, we muste nedes beleue that as concernynge his humayne na¦ture, that is his māhed, he sitteth on the right hande of the Father vntyll he come agayne to iudge the lyuynge and the deade.

And as for them that denye Christes bodye to haue a place, sayinge that it is not in any place / let thē loke howe openly they go blīd∣folde

agaynste the truthe. For he was in the kryb, vpon the crosse, and in Hierusalem whē his parentes sought hym, in the sepulcre, and without the sepulcre, for the aungell sayd, he is rysen, he is not here, behold the place where they had layd hym. And yet leaste they wyll saye, his body to be euery where, let thē heare this. The dores shutte, Iesus came & stode amonge them, what nede were it for a bodye to come and to go from place to place, that is in all places? what nede was it for hym to saye I shall go before you into Galile syth his body was there already, yf suche a body shulde be euery where, & that but inuisiblye? He shuld haue left out these wordes, he came and I shall go before you, and haue sayd, I beynge euery where presente wyll shewe my selfe visible here & there, &c. But awaye with these tedious sophisticall vanites, which take awaye from vs the verite, both of the huma∣nite of Christe, and also of holye Scripture. These testimonies proue euydently christes body to be nowhere present but in heauen to speake orderly and ryghte accordynge to the scriptures of the nature & properte of the bo∣dye of christe adsumpt & taken vnto the per∣son. And as touchyng the conferēce of scrip∣tures that apere contrarye, what soeuer they

tell vs of the myraculouse powre of god, yet oughte we neuer so to wreste them, to make vs beleue that God doth any thyng cōtrary to his owne worde, for that were his impetē¦cye agaynst his power & not with his power. Also, that the naturall bodye of Christe is not eaten with our mouth, himselfe declareth it when he sayd (the Iewes stryuynge & mur∣murīge vpon the bodely eatyng of his fleshe) The flesh, whose eatyng ye mysse vnderstād profytethe nothynge at al,* 1.62 that is to eate it na¦turally, but to eate it spiritually by fayth it {pro}fyteth moche for it gyueth lyfe. Vvhat soe∣uer is borne of fleshe, it is but fleshe, & what is borne of the spirite, is spirite. Nowe yf the naturall bodye of Christe be eaten with oure mouth, what els but fleshe is it that cōmeth of that naturall fleshe so eaten / & least this ar¦gumēt seme but lyght to some mē, let vs hea∣re the tother parte, what so euer is borne of y^e spirite, is spirite: ergo what soeuer is spirite, it must be borne of the spirite: yf thē the fleshe of christ be so holsom and suche saluacion vn∣to the soule, it must nedes be eaten spiritual∣ly and not carnally, that is to say with fayth and not with oure teth. And this pertayneth vnto the matter & substāce of the sacramētes that the spirite is begotē by the spirite, & not

by any bodely thynge, as we touched it be∣fore. Paule warneth vs of this thīge in that he sayth.* 1.63 Albeit he knewe christ somtyme af∣ter the fleshe, yet nowe he knoweth hym no∣more concernyng the fleshe. By these places we are cōstrayned to confesse, that these wor∣des. This is my bodye, must nedes be taken not naturally but sygnificatiuelye sacramē∣tallye & in sygne as are these. This is the pas¦ouer or passynge fore bye: spokē of the pas∣call lambe. For that same lambe so eaten year¦ly in that solempne feste holden, was not the selfe passynge foreby, but it dyd sygnify that passage and oyntynge of the Hebrews som∣tyme done. Vnto this agreith well, the succes¦sion & imitacion, for the supper succeded the lambe. Vvhiche thynge teacheth & warneth vs that Christe dyd vse lyke wordes in a lyke phrase, for the succession obserueth the imita∣cion. Vnto this agreeth the selfe same cōpo∣sicion and ordre of the wordes, the tyme also speaketh & cōsenteth to the same & maketh all for it, so the olde passouer is but remem∣bred and the newe thankes gyuyng is institu¦ted, also the very propertie of all the memori∣alles and remembraunces, all make for this same sence, whiche callyng them the na∣me of the same thynge wherof they make the

memoriall or remēbraunce. So dyd the Athe¦nienses call thalleuacion or the easmente of theyr cōmon dette, not as though yerely their dettes shuld be eased or paid: but because thei celebrated that thynge perpetually that So∣lon had in tyme past made, and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge. And euen so the thynges whiche are the sygnes and me¦morials of the verye body & bloude of christe are called his bodye and bloude. Now here fo¦loweth argumētes. Lyke as the body can not be fed with any spirituall thīge, nomore can the soule be fed with any bodely thyng. But and yf the naturall body of christe be eaten, thē I wolde wyt whither it fede the bodye or the soule, it fedeth not y^e bodye / ergo it fedeth the soule / yf it then fedeth the soule, thē doth the soule eate fleshe, and so is it false that the spirite is borne onely of the spirite. Seconda¦rely I aske, what thynge is it, that the body of christ naturally eaten, maketh it perfyt ef∣fectuously / If it remytteth syn as one parte wytnesseth, ergo the disciples got remission of theyr synnes by eatynge it in the maūdye: and then christe dyed for them in vayne But yf his bodye eatē dispenseth and distributeth the vertue of Christes passion,* 1.64 as the same

parte sayth / then was the vertue of the passi¦on and redempcion disposed and distributed before it was begon. And yf it fedeth the bo∣dye that it shuld be healed to ryse agayne (as a certayne other māfull folisshly affyrmeth) then moche more shulde it heale our bodye & lyfte it vp agayne from syknes. But Irene∣us otherwyse vnderstandeth this sentence, y^t is to wyt, our bodyes to be fed & nourysshed with the body of christe to ryse agayn deifyed vnto lyfe. For his myndes, that the hope of our lyfe to come & resurrection, is stablyshed by the resurrection of christe, beholde this fai∣er maner of speche. Thyrdly, yf the naturall body of christi was gyuē the disciples at his supper: then must it nedes folowe that they eate it euen as it thē was theyr beyng and ly∣uynge: but then was it a passible and a body that myght suffre / wherfore they eate a body that myght be wounded and suffer death,* 1.65 for then was it not yet gloryfied. But yet when they saye, that they eate the same body, but not as it was passible, but euen suche one as shuld be after his resurrection: then obiect we thus: ergo Christe had then two bodyes at once, one that was not yet glorifyed by his death & resurrection, and another that shuld be gloryfied: or els was that same one selfe

bodye at the same tyme both passible and im∣passible. And so syth in his agony his māhed feared the death, it might be gathered that he suffered not, but that the body endewed with this gyfte of impassibilyte, vsed and enioyed it. Vvherfore it maye be thought that it suffe∣red not, but apered to haue had suffred deth, which opinyon of these blynde sophisters opē vs the waye vnto Marcions heresye. There maye be yet (moste noble Emproure) .vi. C. mo argumētes made agaynst these papistes, but we shall be cōtent with these at this tyme. Nowe that the olde Doctours (which shalbe the laste parte of this article (do agree with vs, I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose,* 1.66 saynge in his commentarye vpon the fyrst pystle vn∣to the Corinthiās. vpon these wordes cap. xi. Shewe and gyue thākes for the death of the lorde. &c, thus. For bycause we be delyuered by the death of the lorde, we remēbrynge this thynge in eatynge and drynkyng do signify his fleshe & bloude whiche haue ben offred vp for vs. &c. Here speaketh Ambrose of the mea¦te and drynke at that maundye, wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we con∣fyrme our saying,* 1.67 which in his .xxx. treatise

vpon Ihon, affirmeth that the body of christ muste be in one place, where the prynted bokes haue for oportere, that is, for it muste nedes be, they haue, it maye be in one place, but they prynte it false. For in the Maister of the Sentences and in the olde wrytten bo¦kes and in the decrees canonycall out of whi¦che the prynte was fetched and this sentence of S. Austen translated agayne into them, it is red oportet, it must be in one place. wher∣by manifestly we se the olde doctoures, not to haue had vnderstanden it of the naturall eatyng of christes bodye, but of the spirituall eatyng what so euer they haue spoken solēp∣nelye of the Supper. For when they knewe that the body of Christ must nedes be in one place, and that at the ryght hande of the Fa∣ther in heauen, they neuer were so vngentel to pluk his body downe thēce to breke it agayn and chawe and chāme it with the stynkynge teth of men. Also Austen, writynge agaynst Adimantum, in the .xii. ca. sayth.* 1.68 That these thre sentences, the bloude is the soule, this is my bodye, and the stone was Christe, were spokē in a sygne to sygnify one by the tother and after a longe processe he sayth. I may in¦terprete that presepte to be layde in a sygne, for the lorde doubted not to saye. This is my

bodye▪ when he dyd but gyue the signe of his body, these are Austēs wordes. Here is lo, the key wherwith we may vnlocke all the dar••ke wordes of the olde doctours of this sacramēt Euen that thynge whiche onely was but the signe of his bodye / to be called y^e body it selfe. Let them go nowe they that lyfte, and con∣dempne vs of heresy, so longe as they may se themselues to condempne by the same broyd euen the che••e pyllers of the olde doctours & diuynes / contrarye to the decrees of the Po∣pes. Of these wordes it is full manifest that the olde doctours and diuynes dyd alwayes speake sygnificatiuely & in the significacion therof when they attrybuted somoch vnto the eatyng of the bodye of Christe in the supper▪* 1.69 that is to wyt, not that the sacramenta••l ea∣tynge myghte pourge the soule, but fayth in god thorowe Iesus Christe, which is the spi∣rituall eatynge dyd pourge it, of the whiche fayth & spirituall eatyng, these outwarde thī¦ges are y^e significacion and shadowe. And as the corporall fode susteyneth y^e body, as doth wyne refreshe it & make it glad, so doth that fayth stablysshe our mynde and certyfieth it of the mercye of God in that he gaue vs his sone: as he refressheth oure mynde with the bloude of hym, when our fayth certyfieth vs

that our synnes which so burned our cōscien∣ce be quenched in his bloude. Nowe therfore let vs be contented with these places, albeit a man myght compyle ryght great bokes to declare and confyrme that the olde doctours were of oure syde. Neyther lette not the boke nowe lately made of Eccius of the sentence of the olde doctours moue and peruerte any man whose sentence the good mā promyseth hymselfe to defende so plainly y^t al men may se it. For we shall se shortly the confutacion of this boke by oure brother Decolampadi∣us a man excellently learned,* 1.70 whiche from the begīnynge of this stryfe hath taken vpon hym to affyrme and declare the sentence of the olde doctors in this matter. And we whi¦che also are in this sentēce haue (I thynke) performed it plentuouslye in many bokes wryttē vnto dyuers men, what soeuer in this matter may be desyred & required for a more playne exposiciō & cōfutacion of oure aduer¦saries.

¶ The .ix article.

For the nynth article, I beleue that the Ce∣remonies whiche hurte not the fayth by any supersticion, nor be contrary to the worde of god, maye be suffred vntyll the daye starre of truthe be more and more yet sprongen and gyue vs lyghte, albeit I wote not whether

some suche may be founde to be tolerated for a tyme for charities sake. But thus do I be∣leue, that by the same mastres & teacher euen charite say I, syth suche ceremonies can not be vsed and stande without great offēce, that then they shulde be abolysshed & taken awaye althoughe they reclame and barke agaynst it whiche are of no faythfull mynde. For christ forbode not Mary mawdelen to powre forth her oyntmente vpon hym althoughe the coue¦tousnes and infydelite of Iudas dyd swell agaynste it proudlye. But the Images whi∣che stande forth to be worshypped, I reaken them not amonge these ceremonies,* 1.71 but to be of the noumbre of those thynges whiche dy∣rectlye fyght agaynst the worde of god. But suche as are not setforth to be worshipped, or where there is no perell that they shulde in tyme to come be worshypped, so farre of am I that I wold dampne them, that I aknow∣lege that science and crafte in paintyng and karuynge to be the verye gyftes of God.

¶The .x. article.

For the tenth, I beleue the offyce of inter∣pretynge scriptures or preachyng to be right holye, as an offyce among all to be moste ne∣cessarye. For to speake orderly we se amonge all men the outwarde prechīg of the apostles

and Euangelistes or byssoppes to haue had gone before the fayth / which fayth we ascribe onely vnto the holy goste. For we se (ahlasse) a great manye hearynge the outwarde prea∣chynge of the gospell, but they beleue it not: which cōmeth for lacke of the spirit. whyther so euer therfore these preachers be sent, there is it a token of the grace of God, that he wyl make the knowlege of hym manifeste vnto his electe and chosen.* 1.72 And vnto whom these preachers be denyed, there is it an euydēt to∣ken of his wrath to be at hande, as euery mā maye gather of the prophetes and of the ex∣ample of Paule whiche was somtyme forbo∣den to go to some men / & in the meane reason called and sent to other men. Yea both lawes and prynces may haue no greater a presente healpe to defende the cōmon iustyce then by preachynge.* 1.73 For in vayne is it commaunded that, that iuste is, vnlesse they vnto whom it is cōmaunded haue a consyderacion of that at Iust is, and so loue equyte & mynister the same. And vnto this loue and consideracion do the preachers as mynisters prepare & ex∣cyte mennes hartes, but the spirite is as the auctor both of the teacher & also of the hearer These maner of mynisters which teache com¦forte, fere, & take cure faythfullye ouerseyng

and visitynge the people of Christe with the worde, we acknowlege reuerēce and embrase But this offyce whiche baptiseth / and in the supper do heare aboute & distrybute the body and bloude of the Lorde (for thus we call the holy breade and wyne of the supper / euen the thyng signyfied for the sygne) visyte the sike and fede the pore with thy ryches, and in the name of the congregacion, ye and these my∣nisters also whiche reade, interprete scriptu∣res, teache and instruct other or professe that they them selues or other myghte be so enfor∣med and taught that in tyme to come may be very pastours and trewe curates ouer the cō∣gregacion we loue,* 1.74 reuerence and kysse. But as for these myterd mynisters and crosyerde cl••rkes whiche rablemēt is borne to consume and deuour fruites we beleue that they be vn¦profytable dunge sakes and dyrtie burdēs of the earth and to be euen the very same in the body of the church / that they deforme croked būches & crouched shulders vpon a mās bak.

¶The .xi. article.

For the .xi. article / I knowe that Prynces & rulers iustly consecrated and promoued vn∣to theyr offyce to syt in the stede of God / no lesse thē do the preachers. For as the precher is the mynister of the celestial wysdome and

goodnes, as he that shulde teache faythfully and brīg forth errours into lyghte to be kno∣wen / euen so is the prynce or ruler, the myni∣ster of goodnes and iustyce. Of goodnes, as when with faythfulnes & modestlye lyke god he both heareth & delybreth with coūcel vpon the causes of his subiectes. Of iustyce, as when he breaketh the audacite of the wycked and defendeth the innocentes. These gyftes yf a prynce once haue them, I beleue his cō∣sciēce can feare nother enemy nor nothynge els. But & yf he wante them / albeit he shewe hymselfe terrible & be dreaded, yet beleue I y^t in nowyse can his consciēce be absolued that he be dewlye consecrated and put in the offy∣ce. Notwithstādyng yet beleue I that a chri∣sten man oughte to obeye suche maner a ty∣rant vnto that occasion of the whiche Paule speketh yf thou mayst be at lyberte, vse it ra∣ther: whiche occasion yet beleue I to be she∣wed of god onely & not of man, ye and y^t not darkely / but so apertly as was kinge Saule cast away & Dauid receyued to be his succes∣sour. Also as concernyng tribute, custome, & tol to be gyuē to prynces for the defence of y^e realme I cōsent constātly with Paul. R. xiii

¶ The .xii article.

In the .xii. I beleue that fained lowde ••ye of

Purgatorie fyre to be a thynge so contumeli∣ous and iniurious vnto the free redempcion gyuen thorowe Christ, as it hath ben lucrose and profytable to auctors and inuentor•• therof. For yf it be necessary that our synnes muste nedes be purged with suche fyery tor∣mentes, then were Christe deade in vayne, then were grace and fauour voyde. Vvhiche what can be inuented more pernicious in all christen religion? either what christ haue they whiche wyll be called christen & yet fere they this fyre, yea smoke rather then fyre / but hell wherwith Ixion and Tātalus, the vnfayth¦full rebelles and stourdye aduersaries to god are punyshed for euer / I do not onely beleue but I knowe it also.* 1.75 For the verite, when he speaketh of the vnyuersall iudgemente he affyrmeth that after that iudgemente some shall go into fyre euerlastynge. Vvherfore af¦ter the generall iugement there shall be fyre perpetuall. By whiche saying, the Catabap¦tistes may the feblyer pretexe & cloke theyr errour with this theyr Perpetuum (wherby they teache,* 1.76* 1.77 that theyr perpetuum dure no lō∣ger then vnto domes daye. For here speaketh christe of the {per}petual fyre to burne after that iugement to torment the deuyll with his aū∣gels with the vngodly that contempne god,

with those myscheuous tyrūt{is} which oppresse the truth with lyes, not healpynge of fayth & mercy theyr pore neighbours beyng in neces∣site. These sayd articles constantly I beleue I teache, & defende, not by myne owne wor∣des but by the scripture of God. And I pro∣mes & professe (god wyllynge) so to do whyle I lyue: excepte any man can as apertly and playnly (as we haue now done) the same, say forth & confyrme the contrary by the very ho¦ly scriptures truly vnderstāden. For vnto v•• it is nolesse ioyous and plesaunt then trewe and iuste, to submytte these our sayinges vn¦to the holy scriptures and to the churche that iugeth by the spirite accordyng to the Scrip∣tures. We myght haue had declared these thī∣ges all plentuouslyer, and more at lēgth: but when the occasion wolde not suffer it, we are contented with these as they are, whiche we thynke to be suche articles as mē may lyght∣ly carpe and touche at (as it is nowe a dayes the cōmon maner) but yet shall there noman confute & plucke them quyte awaye. But yet who soeuer wyll tempt it to touche thē away he shall not escape quyte hīselfe, for yet haue we more armour in store which we shall bryn∣geforth, but for this tyme we haue suffyci••nt¦ly proued our parte. Wherfore (moste mygh∣ty

Emprour) and ye other prynces, Lordes and nobles,* 1.78 the lega••••s and heades of the cō∣mon weale / I beseche & praye you by Iesus christe the lorde and our brother, for his mer∣cy and ryghtwysnes sake / for his iudgement when he shall render vnto euery man as he is worthye / whiche seeth all mennes councele & myndes / whiche distroubleth and subuerteth the purposes of euyll Prynces, vngodly de∣lyberynge and agaynst God decreynge and enactyng, and wickedly cōmaundyng, euen our god (I saye) that exalteth the humble & casteth downe the proude, I desyre you (I saye) that ye neglecte not nor contēpne not the pore selye symplenes of me nowe monys¦shynge in tyme. For often tymes haue euen the verye rude deluers herbes and worte sel∣lers spokē in tyme that it behoueth. Yea and the verite hymselfe hath chosen weake & sym∣ple persons to promulge and preache hīselfe Besydes this, remembre that your selues be but men which your selues may both dyceiue and be dyceyued also of other. For euery mā is a lyer. And excepte a man he otherwyse taughte by thynspiracion of god then hym∣selfe either may knowe or desyre, there is no hope of hym / but that thorow his owne craft and councell he shall cast hymselfe down he∣delynge.

For full truely verely sayde the pro∣phete Ieremy. Beholde, the worde of the Lorde haue they cast awaye, what wysdome then may be lefte them? Vvherfore syth your selues be the standerd berers of iustyce, there oughte no man so clearely and so redelye to knowe and haue the wyll of God as you. Whiche where els can it be fetched thē out of his scriptures? Abhorre not therfore theyr sē∣tences whiche cleaue vnto the worde of god. For this thynge we se cōmonly chaunceth, y^t the more the aduersaries to y^e worde repugne and fyght agaynst it, the more it cōmeth in∣to fyght and falsnes is cast forth. But and yf there be any among you (whiche I knowe full well there be) whiche boldlye and stoutly deforme and accuse me vnto you to be of no knowlege nor learnyng, yea I wysse, and to be full of malyce to, so: yet cōsyder this thīge with youre selues. Fyrst whether we that fo∣lowe this waye of the gospell and the ryghte vse of the sacrament of thākes gyuyng haue euer insti••uted and ordred our lyuynge, that there can any good man hitherto doute whe∣ther we oughte not to be had in estimacion and place of good & faythfull mē. Also whe∣ther that euen from our cradles, haue we ben so far from wytte & lea••nynge, that all hope

of erudicion ought to be cast awaye from vs: Surely yet do we of neither of these thynges glorye nor boste our selues, whē Paule hym∣selfe affyrmeth to be the same that he was by the grace of god. Notwithstāding yet yf our lyfe hath chaunced to be a lytle prosperous and iocounde, yet dyd it neuer fall to tary in lust and shameles fylthynes, neither yet dyd it degener into cruelnes, pryde, or cōtumacy so that the testimonie of oure lyuynge hath so astoned the councels of oure aduersaries / that they haue reuoked & repelled them from theyr purposes agaynst vs. As for oure lear∣nynge and erudicion althoughe it be greater thē our enemies eyther maye beare resyste or without cōscience can cotnēpne, yet is it far inferior in our opinion, thē these that so fole hardely persecute vs, iudge it to be. But yet that we maye atayne vnto our purpose, we haue so laboured nowe not a fewe yeres and redde both the scriptures and other humayne letters, that what we nowe teache it is not vnaduysedlye nor rasshlye done, for we may lawfully prayse the grace and gyftes of god so lyberally diuyded vnto our congregaciōs. Dubtelesse so haue oure congregacions whiche heare the Lorde by vs, receyued the worde of God, that nowe all lying and false

dealynge are repressed, pryde and wantones are broken, rebukynge, chidynge,* 1.79 & dyuision are gone awaye from amonge vs. Whiche all verely yf these be not the fruites of the holye goste, what els are they?

But thou (oh moste myghtie Emprour, and all ye prynces & nobles) consyder what good fruite the visare of mannes doctrine hathe brought vs forth.* 1.80 These redemed & boughte Messes, as they haue encreased the libidinou¦se prodigious lustes both of prynces and of the people, so haue they brought in and am∣pliated the fylthye concupiscence and super∣fluous pryde of the Popes and Bishoppes, and augmented the insaciable glotonous vo¦myting mawes of the messe sayers. Yea what myschife is there that these bought and solde messes haue not kyndled? For the ryches hea¦ped togyther thorowe these messes who is a∣ble to scatter, excepte they be stopped & strā∣gled euen in theyr veynes. I besech god ther∣fore to reforme this thynge otherwyse, and better then ye all entende, whom gladly we call the best and moste myghtye, moste noble christen defenders of the fayth. &c. we so call you and beleue it so to be. But god brynge it so to passe, that ye wolde effectuouslye once endeuour your selues to cut awaye the rotes

of this masse and of al•• the errours and super¦fluous ceremonies of the churche, & also that ye once wolde ernestly labour, y^t this proude Rome with all her dyrte and dunge whiche she hathe thrusted into this christen worlde, and namely into your Germanie myght be forsaken & cast out. And what soeuer power ye haue hytherto stretched forth and execu∣ted agaynst the pure gospell / nowe bende the same agaynst the pernicious enforcementes of the wycked papistes: that vnto vs, iustyce whiche thorowe your idle neglygence is ba∣nysshed, and that innocencye whiche is ob∣scured and deformed with lyes & false crafty colours, myght be brought vs agayn. There is ynough and to moche cruell tyranye exce∣cuted alreadye, except to cōmaunde against the truth, to dampne, yea to tormente and slee, to steale and robbe / and to banyshe, be not cruell tyrannye and tyranous crueltye. This waye therfore syth it hath not well suc∣ceded with you, ye muste suerly seke and go to it by another waye. If this councell be of the Lorde, beware ye fyght not against god, but yf it be of any other, it wyll fall in her owne folyshenes. Wherfore se that you suffer the worde of God frely to be spredde and to spryng forth (Oh fōnes of men) who soeuer

ye be in whose power it lyeth not to lette and forbyde no not so moche as a grasse to growe and waxe. ye se it su••fycientlye this fruite of the gospell plentuouslye to be wa••red with the celestial showers, neither may it not be so repressed with any hate of men that it wyll be withred Consyder ye not what thynge your s••lfe moste couette, but what the worlde re∣quyreth, and asketh in the preachynge of the gospell. Take it in good worth, what soeuer this thing is, and shewe your selues by your councels and reforcementes to be the chyldren of God, and in goddes stede.

¶At z••ryk the iii.. daye of Iulye Anno Domi. M.D.XXX.

¶Vnto your Maiestie and vnto all fayth∣ful men, your obedyent and obsequious sub∣iecte Huldrycke zwinglius: by the grace, election, and sendynge of God, pastour and Byshoppe of zhryke, wyssheth peace.

AMEN.

Notes

• * 1.1

  His con¦fessiō of the vni∣te & trini¦te of God.
• * 1.2

  His fa∣ythe of Chr••ste the ••one of god & man.
• * 1.3

  Of the .ii. natu∣res.
• * 1.4

  In one person.
• * 1.5

  The di∣stinct {pro}¦perties and ope¦racions of the .ii. natures in christ diuide not the person.
• * 1.6

  Luc••. ii.
• * 1.7

  The di∣uers pro¦pert••es•• chri••t a•• c••mo to the hole persone bycause of the in¦se{per}able vnite of bot•• the natures in hym selfe.
• * 1.8

  Ion̄. vi.
• * 1.9

  Pete fal¦leth fre libertyi.
• * 1.10

  The pro¦vidence of God.
• * 1.11

  Of mās ••reaciō.
• * 1.12

  In the goodnes of God reiu••eth his mer∣cye and iustyce.
• * 1.13

  His iu∣stice.
• * 1.14

  No•••• fulfyl∣leth the law but onelye Christe.
• * 1.15

  His mer¦cye.
• * 1.16

  Christ•••• inca••na∣cion.
• * 1.17

  The swete vaynes of the ••ospell
• * 1.18

  Roma. viii.
• * 1.19

  Iho••. iii.
• * 1.20

  The on¦ely ••wet & sufficy¦ent medi¦cin of the soule.
• * 1.21

  One waye a∣••one.
• * 1.22

  Unto our recō¦cylynge and fely¦cite, euē Christe.
• * 1.23

  Iustifi∣cacion & sat••sfac¦tion tho¦rowe wor••es ar•• here fallen
• * 1.24

  The e••ect••on of god standeth faste. Ephe. i.
• * 1.25

  Of Ori¦ginall synne
• * 1.26

  Bonde ar so cal¦led be∣cause they be p̄serued when theyr ta∣kers my¦ghte kyll them.
• * 1.27

  Ro. iiii.
• * 1.28

  Rom. v.
• * 1.29

  Adam his cry∣me is the cau∣se of our calami∣te
• * 1.30

  Out of the syn spryng∣geth the condy∣cion.
• * 1.31

  It is but a so¦le hardy rashnes to damp¦ne infan¦tes de{per}∣tyng vn¦cristened with water.
• * 1.32

  Mathe. viii.
• * 1.33

  Marke. the last.
• * 1.34

  G••nesi. xvii.
• * 1.35

  Of the churche of the electe••
• * 1.36

  Ephe. i.
• * 1.37

  Ephe. v
• * 1.38

  Act. ••iii.
• * 1.39

  Ephe. i.
• * 1.40

  The fe∣licyte of fayth is to know our sel∣ues the ayers of eternall, lyfe.
• * 1.41

  Of the vnyuer∣sall and sensible churche.
• * 1.42

  In this churche are euen the euil▪
• * 1.43

  ••. Pet. i.
• * 1.44

  The thyrde ••a••ynge of the churche.
• * 1.45

  The fa¦thers & mothe∣res and churc••e acknow¦ledge them infātes to be of the church.
• * 1.46

  Gene. xvii.
• * 1.47

  The promise is to Abra∣ham, I. wyll be the God of thy sede.
• * 1.48

  The sa∣cramēts giue not grace.
• * 1.49

  Num. xi
• * 1.50

  Exo. x.
• * 1.51

  Iohan. iii.
• * 1.52

  The sa∣cramen∣tes repre¦sent the analogy of the thynge īuisibly done by the spi∣rite.
• * 1.53

  Sacra∣mentes are testi∣monies, by whiche we shew vs to the chur¦che to haue re∣ceyued forgyue¦nes of our syn∣nes.
• * 1.54

  The sa∣cramē••s represēt the ana¦logie of the thyn¦ge inui¦siblye done by the spi¦rite.
• * 1.55

  Of the holy sup¦per of the lord.
• * 1.56

  Ioā. xvi
• * 1.57

  Mathe. the last,
• * 1.58

  Iohan. xvi.
• * 1.59

  the text hath pu¦sillum,, for post ••ac.
• * 1.60

  Luke the last.
• * 1.61

  Actes, i.
• * 1.62

  Onely the spi∣rite gen∣dreth spiritu∣all thyn∣ges.
• * 1.63

  ii. Cor. v.
• * 1.64

  One & the s••••ue¦sactiōs myndes•• the Eu¦cari••tye to take awa••e synnes and to d••s••ēceh the r••mi¦syo•• of synnes 〈◊〉〈◊〉 on the crosse.
• * 1.65

  A preuē¦tynge of our ad∣uersary obiectiō
• * 1.66

  Ambro∣se.
• * 1.67

  ••usten.
• * 1.68

  Origen
• * 1.69

  All the olde doc¦tours spake in a simili∣tude & re¦presēta∣cion when they spa¦ke of the vse & fruite of the eatynge of this Sacra∣mente.
• * 1.70

  Decolā¦pad••us.
• * 1.71

  Ima∣ges where perell is lest they be wor∣shypped oughte to be ta∣ken a∣waye.
• * 1.72

  Prea∣chers to be bani∣shed and brent is •• token of gods presente plages.
• * 1.73

  Prechīg defēdeth bothe lawes iustyce •• prynces.
• * 1.74

  ••••iu¦ris inuti¦le pon∣dus.
• * 1.75

  Mathe. ••xv.
• * 1.76

  Euer∣lastinge.
• * 1.77

  Hel fyre is euer∣lastyng.
• * 1.78

  An ex∣hortaci∣on vnto the Em¦prour & his No∣ble pryn¦ces.
• * 1.79

  The fruites of the Gospell preched.
• * 1.80

  The frute of mannes doctrine