A Declaration of Christ and of his office compiled/ by johan Hoper/ Anno 1547.  Matth. 7. Hic est filius meus dilectus, in quo mihi bene complacuit, ipsum audite.  

To the most noble an victorious Prince Edward Duke of Somerset: earl of Hertforthe: viscount beave champ: Lord Semer: governor of the person of the Kings Majesty: and Protector of all his Realms his leave tenant general of all his Armies, both by land and by sea. Treasurer and earl Marshal of Inglond. governor of the ills of Gernsey and jersey and knight of the most Noble order of the garter johann Hoper wyshythe grace and peace with long and gracious lief in the living God through Christ jesus our only saviour.  
THe Godly pretence and consideration of your warfare of late into Scotlond most grocious and victorious Prince, and the just occasion yeven by your enemies to use the force of your most mighty and virtues Army: the lord hath so magnified with prosperous and victorious success: that it semythe not only a victory most Noble worthy perpetual memory. But also to be esteemed as à singular favour and merciful benediction, of God yeven from heaven: Who accustomy the many times, unto souche à godly pretenced purpose, to annex and add an external sign and testimony of his good will, that the world should not only acknowledge him to be the God of battle and say, this thing is done by the lord and is wonderful in our yeys but also remember that thus the lord visithe to bliss such as ferithe his name, both in war and in peace. And as Every godly and good man doth press the divine majesty of God for his inestimable favour and grace in this heavenly victory, so he is to be called upon always here aster to follow your grace with like ayede and consolation. that the thing godly begun, may take a gracious and blessed success, thold Amite and friendship restored that God by the creation of the world appointed to be in that one Realm and island divided from all the world by imparking of the sea by natural descent of parentayge and blood, one in langayge and speech, in form and proportion of personayge one, one in manner and condition of living. and th'occasion of all discord and hatred banished that the good scotishe Englishman may confess and do the same at hom that he doth in forene and strange countries Calling an Englische man all ways his contreman and studious to do him pleasure before any other Nation of the world. The Breach of this devynd and Natural friendship is the very work of the devil by his wicked membres that hath not tawght Scotland only disobedience unto here Natural and Lawful prince and superior power the Kings majesty of england. But also the contempt of Christ and his most holy word through all the world there iniquity and malice is fulfilled and go des mercy, Sufficiently declared for seeing they will not repent he revenchithe there injustice with his most dreadful Ire not only extenuating thereforse and dyminishing there strength, but also infatuatythe and turnythe into folyshnis there most prudent and circumspect counsels. As it appeared in this battle where as god used your grace as amenies to your immortal renown to obtain à glorious and Celestial victory against his enemies and yours that were not only manche and Equal in force with your Armey. But also triple or at the lest double as stranger's report in Numbered at the first onset. Agracious and good beginning at the first brount of your graces godly vocation unto so high honour, not only to defend the Kings majesties most noble person and the Realm but also to better and perfect the crown if god will in reconsiling the unnatural and ungodly hatred. Between to membres of one body which of right and office should be as the right hand and the leffte in peace and Amite to resist and withstand the force of all strange and foreign assultes and violence. And as this victory and triumph is to be reyoysid at, so th'end why god gave it is most diligently to be considered who giveth the upper hand in the world to godly princes because his afflicted church should have some place to rest itself in, and the kingdom of god to be amplified in truth and verity, th'effect thereof must be followed that as well the ministry of the church be enrychid with the word of god, as the civil kingdom with woroldly honour. As I am assured your most noble grace right well knowithe. notwithstanding because the right of every just and Lawful here is half lost and more when his title and cleame is unknowyn I have wroten this little book containing what Christ is, and what his office is that every godly man may put to, his healping hand to restore him again unto his kingdom and dedicated the same unto your Noble grace unto whom god hath not only committed the defence of apolityke and civil Realm but also the defence of his dear sons right jesus Christ in the church who hath susteynid open and manifest wrong this many years as it apperithe by his Euidens and writings the gospel sealed with his precious blood. And whereas I cannot make his cause and right as plain as it meritithe, nor as it is decent for him that would offer and prefer any matter to so prudent and mighty a prince: my god will and diligence is accepted of god in Christ I doubt not thowghe it be very little that I can do and trust likewise that for the merits of this simple and manifest verity your grace will pardon my bold entrepryce and accept this poor work in god and gracious part and then it shall appear your most noble puissance to be conjoined with like clemercye and mercy, the which vertewe of all other causithe man most to resemble the almighty god that made not only all things for his mercies sake but likewise with mercy over himself and his rigorous justice also that the defaults of mortal man might find solace in jesus Christ his only son who preserve the King his Hignis your most noble grace with all the council and the hole Realm to the glory of god Amen.  
Tiguri 8. decembris. 1547. your graces most humble Orator john Hoper.   

He first chapter.  
FOr asmuch as all mighty God of his infinite mercy and Goddenies prepared Ameanes whereby Adame and his posterity might be restored again unto there Original iustite and perfection both of body and soul and to line eternally unto the same end that they were created for to bliss and magnify for ever the immortal and living God. it is th'office of every true Christian before all other studies, traveles and pains that he shall sustain for the time of this brief and miserable lief to apply himself with all diligent force and labour to know perfetlye this means ordained by God for our salvation and the thing once known diligently with heart soul and mind to follow the means until such time as th'effect and end be optainid wherefore the means was appointed. The means was showed unto Adame at his first and original transgression the seed of awoman which should break the head of the serpent destroy the kingdom of the devil and Restore Adame and as money as knew and believed in this sede unto lief everlasting and as the sin of Adame th'only occasion of all man's misery was deryvid into all his posterity and made subject unto death and the ire of God for ever. so was this seed from the beginning averi true and sufficient remedy to as money as belyvid and god for his promise sake, quit and delivered man from the right and cleame of the devil and by mercy restored the place that was by malite and contempt lost he that would consider diligentli these to things the sin of Adame and the mercy of God should find himself far unable to express or sufficientli think the greamis of the one or of the other. When they are so far passing the reason and undrestonding of man. All the solace and joy of Adames posterity consistith soli and only in this, Rom. 5. Vbi abundavit delictum: super abundavit & gracia, the benefits and merits of this seed aboundith and is more avail able before the judgement of God. then sin the flesh the devil and the world. this treasure and in estimable riches must beperfetly known of every person that willbe saved it is only in Christ and in the knowledge of him what he is and what is his office.   

The second Chapter: conteynythe what Christ is.  
HE is the son of the living God and perpetual virgin Marry: Booth god and man the true Messiah promised unto man from the beginning of his fall. Whom saint john calleth the word of eternal essence and divine majesty saying, In principio erat sermo, & sermo erat apud deum & sermo erat deus, joan. 1. saint Paul ad Coloss. capite 1. calleth him the image of god etc. Unto the ebrewes cap. 1. the bryghtmis of god the creade of Niece calleth him lumen de lumine the natural son of god in whom dwelleth the fountain of all divinity naturally as Paul saith Coll. 2. in eo inhabitat plenitudo divinitatis corporaliter meaning that he is not the son of god by adoption or acceptation into grace as Abraam. David and other holy saints. But naturally the son of god equal with the father in all things as john saith, Vidimus gloriam eius tanquam unigeniti â patre cap. 1. so doth saint john prove him in all his writings to be the very true and everlasting god and not as Ebion and Cerinthus said that he was but very man only, he was made mortal man as johan saith. Et sermo ille caro factus cap. 1. est. to save the Danid man from immortal death: and to be a mediator and intercessor unto god for man Matthaei. 11. johannis. 3. Esaiae. 11. This scripture doth not only teach usi the knowledge of salvation but doth comfort us against all the assaules subtiltes and crafftes of the devil. that god would of his inestimable love, rather suffer his only son to die for the world, than all the world should perish. Remaining always as he was very god immortal received the thing he was not, the mortal nature and true flesh of man in the which he died as peter saith, 1. Pet. 4. Ireneus pagina 185. hath those godly words. Christus fuit Crucifixus & mortuus quiescente verbo ut crucifigi & mori possit. The divine nature of Christ was not rend nor torn nor killed. But it obeyed the will of the father. It gave place unto the displeasure and Ire of god that the body of Christ might die being all ways equal with his father he could if he had executed his divine power delivered this body from the tyranny of the jews these words of Ireneus doth wonderfully declare unto us what Christ is and agreeth with Paul Philipp. 2. qui cum in forma dei esset: non rapinam arbitratus est ut esset equalis deo, sed semetipsum inanivit forma servi sumpta seeing he was sent into the world to suffer this most cruel death and passion: He would do nothing that should be contrary unto his vocation but with patience praying for his ennymis submitted himself unto the ignominy and contempt of the cross suffering pains innumerable without grug or murmur against the holy will of his father: his Godhead hiding itself until the third day when it restored the soul again unto the body and caused it to rysse with great triumph and glory, Roman. 1. Matthaei. 29. joann. 20. Luk. 24. Mar. 16. repeating the doctrine that before his death he preached unto the world. that he was booth King and lord high bishope and priest booth of heaven and of earth. Data est mihi omnis potestas in coelo & in terra: Euntes ergo docete omnes gentes etc. Matth. 28. He that before was most vile and contemple in the sight of the world now be right and just title acclemithe the Dominion and Empire of all the world. how mighty a princ he is the creation of the world and the preservation thereof declareth how merciful to wards them that repent we know by daily experience in ourselves and by th'example of other Adam, David, Manasse and Peter. how cruel and rigurous for sin. The punishment that we suffer and the calamities of this world declarithe specially the death of his most innocent body. how immortal his Ire is against souch as repent not Saul, Pharaoh, judas with other declare. Ho migty and fearful â lord this is our saviour jesus Christ. read his title and style Naun. 1. Where the Prophet threthenythe the destruction of Ninive and the hole kingdom of the assirias: as the princes of the world use to declare in there letters patent of what poor force and strength they be of and the names of the Realms and dominions that they have undre there protection and governance to fere there enemies that they make no resistance nor move not the peace of so might aprince, so souch a title giveth the Prophet unto God to fere the cite of Ninive and kingdom of the assiriance saying quid cogitatis contra Dominum? ipse consummationem facit, nec consurgit uice altera tubulatio this is the style of the God omnipotentour saviour jesus Christ in whois name all pores bow there kneys in heaven in earth and in hell, Philip. 2.   

Caput 3.  
NOw that the scripture hath taught us to know that Christ is booth god and man. I will brively entreat of his office ffyrst of his pryshed then of his kingdom and Reign over his church till the woroldes end, then for ever in solace with his elects, in perpetual mercy and favour: with souch as contemn in this world his holy commandment and pleasure in severe justice and immortali hatred and Ire for ever Io. 3.  
saint Paul in thepistle to the hebrews provithe him to be the priest called by god unto that function and office of the high bishop Christus non glorificavit seipsum ut fierct Pontifex: sed is qui dixerat ei, Filius meus es tu, ego hody genui te, & alibi, Tu es sacerdos in aeternum secundum ordinem meldizedek. Caput 5. by whose obedience unto the cross he gave everlasting health to as many as obeyed him. And in all things executed the verij true office of à bishope. To whom it appertained to teach the people which was the chefist part of the hishopes office and most diligently and straightly commanded by God. As all the books of Moses and the Prophets teach ad Christ commanded Peter, joan. 20. Paul all the bishops and priests of his time, Act. 20. of Christ's authorithe and preaching. Moses and Stephin, Acto. 7. Deut. 18. saith thus Prophetam suscitabit vobis Deus uester è fratribus vestris similem mei, illum audietis. He that will not hearken unto his voice. Shallbe as none of the people of God. This authority to preach te father gave unto him in the hiring of the apostles, Matth. 3. 17. and bound his church to reeeave his doctrine saying this is mydere beloved son in whom I delight hire him. He tawghe the will of his father. unto the world and how they might be saved from death infernal. joan. 17. 6. Matth. 11. 5. 6. 7. so that they repented and believed the gospel, Matth. 3. Mar. 10. leaffte nothing untawght. But as a good doctor manifested unto his audience all things necessary for the health of man as the woman confessed, joan. 4. Messiah cum venerit docebit nos omnia. he preached not only himself. But sent his apostles an disciples to manifest unto te world that the acceptable time of grace was come and the sacrifice for sin born into the world, Matt. 10. Io. 10. and after his resurrextion. he gave them commavadement to preach: and likewise what hay should preach: Ite in universum mundum & praedicate, quae ego praecepivobis evangelium omni creature, Matth. 28. Matth. ultimo, the which doctrine luk thus expoundithe, poenitentiam acremissionem peccatorum in omnes gentes in nomine meo, initio facto ab Hierosolymis, Lu. ce ultim. In his name, to say in the knowledge and faith of his merits they should preach repentaynce and remission of sin unto all the world. As they did most sincerely and plainly without all glosses or additions of there own invention and were as testimonies of the truth and not the authors thereof Act 1. 1. joan. 1. So doth Paul theache with gravity and manifest words what is to be judged of himself and all other ministers. Deus erat in Christo inquit, mundum reconcilians sibi, non imputans ei precata sua, & posuit in nobis sermonem reconciliationis. Itaque nomine Christi legatione fungimur tanquam deo hor tante vos per nos. Rogamus pro Christo reconciliemini deo. Always in there doctrine they tawght the thing that Christ first tawght and gods holy spirit inspyrid them Gale. 1. 2. Cor. 3. holy apostles never took upon them to be Christis vicar in the earth nor to be his leave tenant. But said sic nos estimet homo ut ministros Christi ac dispensatores mysteriorum dei. 1. Cor. 4. in the same epistle he bindithe the Corinthious to follow him in nothing but where as he followed Christ 11. cap. Imitatores mei estote sicut & ego Christi. They ministered not in the church as thowghe Christ were absent although his most glorious body was departed corporally into the heavens above. But as Christ present that all ways governed his church with his spirit of truth as he promised Matt. ult. Ecce ego vobiscum sum usque ad consummationem saeculi in the absence of his body, he hath commended the protection and governance of his church unto the holy ghost the same god and one god with the father and his divinae nature. Whoes divinae puyssanc and pour over machithe the force of the devil so that hell itself can not take one of Christ's flock out of gods protection joan. 10. and this defence duty the not for aday nor here but shall demoure for ever till this church be glorified at the resurrexion of the flesh joan. 15. it was no little pain that Christ suffered in wayshing away the sins of this church. Therefore he will not commit the defence thereof unto man: it is noless glory to defend. And keep the thing won by force than it is by for see to obtain the victory. Adam, Abel, Abraham Moses nor Aron cold, not win this church out of the devils tyranny. No more can they defend it delivered. For although by imputation of Christ's justice these men and all other ffaythfulles be delivered from the tyranny of the devil and condemnation of the law, yet had and hath the devil his very friends Dwelling within the nature of man corrupt as long as he lyvithe. The concupiscence and rebellion of man's nature who, seassythe nor day nor night to be trey man again to the devil except with the motion of true penitence this concupiscence be kept under in fere and faith which, too virtues be so infirm in man that be he never so perfect yet falleth he from god sometime as Abraham, Isaac, jacob, Moses and Aron, Esa. 43. Num. 19 therefore he kepithe the defence and governance of the church only and solely himself in whom the devil hath not a yet of right thowghe the Apostellis where instructed in all truth and left the same written unto his church yet were they ministers servants testimonies and preachers of this verity and not Christ's Vicars in earth and leave tenant to keep the Keys of heaven hell and purgatory but only appointed to approve the thing to be good that gods laws commanded▪ And that to be isle, that the word of god condemned. Seeing that Christ doth govern his church always by his holy spirit and byndith all the ministers thereof unto the sole word of god. What abomination is this that any bishope of Rome Jerusalem, antioch or else where should accleme to be Christis vicar in th'earth and take upon him to make any laws in the church of God to bind the consciens of man beside the word of God and in placing of there superstition and Idolatry 〈◊〉 word of God out of his place by what law by whom or where hath any this title yeven unto him to be Gods vicar, and leave tenant upon th'earth. Moses and Aron the best Princ that ever was and most godly governor of the people, Aron that fidele high priest and preacher of Gods word never usurped this title to be as à second Christ and master over men's consciens: if godly Moses and his brother Aron never accompanied this title in th'earth doubtless it is affoule and detestable arrogancy that this ungodly bishops of Rome attribute unto themselves to be the heads of Christis church the more to be lamented he that considereth there lief and confer it with the scripture will judge by the authority thereof, that they were not for this many years worthy to be accounted any member of godis church But the membres of the devil and the ffirst begotten of Antichrist. Thus is true these of Rome is not only a tyranny and pestilence of body ad saule. But the nest of all abomination god give him grace add all his successors, to leave there abomination and to con un to the light of god's word. This best is preached unto the people to be Aman that cannot ere his authority to be a bone God, and his laws and to be the Prince upon the earth of all Princes but God will judge him as he is a Murderer of booth body and Saul, and punish the Princes of the world that up hold his abomination Moses and Aron by the testimony of the scripture never tawght but that they received of God and at the last booth they offended. Nume. 20. in so munch that God gave sentens against them that none of them booth should enter into the land of promise for there Arrogan cij and pride the text saith, because ye were unfaythfull unto me: this false believe was of no doubt they had in the poor of God for the miracle was done as God said. But that they attributed to munch unto there own pour and said: Audite rebels, Num de petra ista nos educemus vobis aquas? For the changing of the third person in this sentens in to the first. The Ire of God pronouncid sentence of death against these too very godly ministers of his word. The sinned because they said not her ye rebellyans cannot jeho va the omnipotent give ye water of this stone, And is this (first vegoten of Antichrist the hishope of Rome with out sin that Chaungith not only the person in â sentence but the hole sentence ye the hole law of God and of man so that he reygnith in the conscience àbove the law of God and will saw him that God hath damned and dam ne him tat god hath saved, yet person and man of sin can not err? But he that spared not to kill good Moses and Aron for th'abuse of the word of god will not ffavore this wyckid man nor none of his holy doctors at the terrible day of judgement. Nauum the prophet doth give god â wonderful name which the Latin nor the Grek cannot proporly express without circumlocution, noter huleobau, quafis iniuriarum memoriam retinens & ulciscendi occationem expectans. He is the god that writhe all these blasphemies in his book of remembrance and when he hatth showed his mercy sufficiently. He revengyth the isle that man thinkith, is for gotten, It is of his superaboundaunt mercy that he throwithe not suddenly fire upon the world for sin and not that he is a sleep or cannot do it right well iud gid Valerius maximus better than now the most part of Christian men, lento quidem graduad vindictam sui proce dit divina ira. Sed gravitate supplicij tarditatem compensabit. Because god hath yeven this light unto my country men which be all persuaded or else God send them to be persuaded that the bishope of Rome nor none other is Christ's vicar upon th'earth it is none the to use any long or copious oration it is so plain that it needeth no probation the very proprietes, of Antichrist I mean of Christ great and principal enemy is so openly known to all men that are not blinded with the smoke of Rome. that they know him to be the best that johan descrybyth in the Pocalipse, as well as the logition knoweth that risibilitate distinguitur, homo â caeteris animantibus. This knoleig of Christ's supremite and continual presence in the church admyttyth no leave tenant nor general vicar. likewise it admittithe not the decrees and laws of men brought into the church contrary unto the word and scripture of God which is only sufficient to teach all verity and truth for the salvation of man as it shall apere in this chapter following.   

Caput FOUR  
CHrist the only light of the world sent from his father and born mortal man according unto the scripture began to theache the word of God purelli and sincerely unto the world and chose ministers and apostles convenient for th'expedition thereof and approved to be the very Messiah by God the father Mat. 3. 17. joan. 5. tawght his disciples the truth by the only law. Wroten by Moses and the prophets and not by unwrytyne verities. And in all controversies and doubt full questions, he answered his contrarijs by the word of god, in that wonderful temptation of the devil Matt. 4. by collation of the places of scripture he killed the devil with his own sword: falsely, and in a wrong sentence aleging the word of god by the word of god godly applied. When his disciples were reprehended by the Pharisees as breakers of the sabbath Matt. 12. He excused there fact by the law. Non legistis quid fecerit David, & qui cum eo erant, so like wyce Matt. 15. 19 in all contraversies he made the law judge between his Ennymis and him. When he was desired to teach ayong man the way to heaven and to come to eum lasting lief he said in lege quid scriptum est, quomo do legis? Matt. 22. like wise the Saducees that denied the resurrexion of the ded. Erratis inquit nescientes scripturas & verbum dei. The Rich man in hell that was so desirous that his brothers living in th'earth might have knowledge, and warning to beware they were not damned in time to cum would gladly have warnid them himself for a more surety Luc. 16. that the messayge should be done. Abraam answered, habent Mosen & prophetas audientilloes, the scripture teacheth what heaven hell, and what man is, and what Christ is therefore Christ send dith us theter Io. 5. scrutamini inquit scripturas. Again being required in à civil matter concerning tribute and obedience unto the princes of the world Matt. 22. he said. Reddite quae sunt Caesaris Caesari, & quae sunt dei deo. Yeve unto th'emperor that that is deu unto th'emperor and unto god that that is deu unto god. And under the Nam of th'emperor he undrestondith, all superior pours appointed over the people by god. And would to give due honour unto them booth as Paul teachite Rom. 13. 1. Pet. 2. this law teacheth man sufficiently as well what he is bound to do unto god as unto the princes of the world nothing can be desired necessari for man but in this law it is prescribid. Of wbat degree vocation or calling so ever he be his duty is showed unto him in the scripture. And in this it differith from man's laws because it is absolute perfeit and never to be changed. Nothing addid unto it nor taken from it. And the church of Christ the more it was and is burdened with man's laws the farther it is from the true and sincere verity of gods word. The more man presumith and taketh authority to interpretat the scripture after his own brain and subtle wit, and not as the verity of text requireth the more he dishonorith the scripture and blasphemith god th'author thereof. It is the office of â good man to teach the church as Christ tawght, to revoke all Errors and souch as Er unto the fold of Christ only by the word of Christ. For the water at the foyntaynce head is more halsom and pure then when it is carried abroad in rotten pipes or styn king ditches. I had rather follow the shadow of Christ then the body of all general counsels or doctors sith the death of Christ. The devil never slept but always by his ministers attempted to destroy the verity of Christ's religion and clean to put out the ligth of truth. Which was perfect in Christ's time and in the time of the apostles. Nun sith that time so pure. saint hieromein vita malchi saith that his time was darkness in the respect of the apostles time.  
The antiquity of the world doth darken the verity of gods word. As Varro saith truth vetustatem multa depravare. Multa etiam tollere. Et tercium seculum (inquit) non videt eum hominem quem vidit primum. The truth of gods verity the more it is usidd, practysid and taught aster the wisdom of man the more is the glory and perfection thereof darkened it is the contrary in all human arts as Cicero saith in humanis, nihil simul inventum & perfectum fuit, usuque & exercitatione factum sit: Vt hoc praestantiores artes quaedam fuerint quo longius ab origine sua & inventoribus essent deduct. The church of god must therefore be bound to none other authority than unto the voice of the gospel and unto the ministry thereof as Esa saith cap. 8. Obsigna legem in discipulis meis. the Prophet speaketh of souch darkenis as should follow his time concerning the coming of Messiah the true Doctor of the church therefore prayed to preserve the true heres of the Prophets and that it would pleac him to confirm the doctrine of truth in there hearts lest the word and true undrestonding of the word by the devil should be put out and seeing the church is bound unto this infallible truth the only word of God it is â false and usurped authority that men attribute unto the clerge and bind the word of God and Christis church to the succession of bishops or any coleige of Cardinals Scoles minystres or Cathedral churches, Paul would noman to give faith to any person, or minister in the church of God but when he preachith the word of God trewli, Gal. 1. Men may have the gyfft of God to understand and interpretat the scripture unto other. But never authority to interpretat it, other wise than it interpretatithe itself which the godly mind of man by study meditation and conferring of one place thereof with the other may find how be it some more some less as God giveth his grace. For the punishment of our sins God levithe in all men à great imperfection and such as were endued with excellent wit and learning saw not always the truth. As it is to be seen in Basilius, Ambrose, Epiphanius, Augustyne, Bernerd, and other. thowghe they stayed themselves in the knowledge of Christ and erred not in any Principal article of the faith yet, they did inordinately and more than enough extol the doctrine and tradition of men. and after the death of the Apostellis every doctors time was subject unto souche ceremony and man's decrees, that was neither profitable ner necessari. therefore diligently exorted Paul the church of Christ principalto consider and regard the foundation of all verity Meaning that Doctors of the chnrche had there imperfection and faults. Fundamentum (inquit) non potest poni aliud praeter id quod positum est, quod est jesus Christus. In these few words is stablish all our faith and all false religion reprehended upon this foundation sommen buld gold to say godly and necessari doctrine as Policarpus that confuted the he resy of martion de essencia Dei. of the causis of sin that the devil and man is the cause of sin and not god nor fatal destiny, nor the influens or respects of the planets. He meynteinid the true religion of god and governed the church, As the scripture tawght which he learned of johan evangelist and defended this truth with wonderful constancy and martyrdom Basilius and many other reteynid the articles of the faith but they instituted the lief and rule off monks and preferred that kind of lief before the lief of such as govern in the common wealth the people of god. and persuaded men that such kind of lief was avery divine and acceptable honouring of god. After him followed such as augmentid this isle and said it was not only acceptable unto God but also: that men might deserve therwithe remission of sin. thus a little and a little the devil augmentid superstition and diminished the truth of Gods glory so that we see no where the church of Christ as it was in the apostles time thowghe many and godly verities hath been brought unto light in our time by men of diverse graces yet is not the truth of necessary verities plainly shevyd by them lest man should to mouche glory in himself he permitted them to are in certain points. As Luther of ablyssyd memory. which wrote and preached the gospel of justification noman better yet in the cause of the sacrament he arrithe concerning the corporal precens of Christ's natural body that there is no man can are more. I shall have occasion to written the truth concerning this matter hereafter it is no reproach of the did man. but mine opinion unto all the world that the scripture solely and the apostles church is to be followed and noman's authority. Be he Augustine, Tertullian, or other Cherubim or Cherabim. unto the rules and Canon's of the scripture must man trust and reform his errores thereby. or else he shall not reform himself but rather deform his consciens. The church of the Romans, Corin thions and other. the seven churches that joan. writithe of in the apocalypses were in all things reformed unto the rule and form prescribed by the everlasting God the image of these churches I always print in my mind. And where so ever I come I lok how near they resemble the afore rehearsed and whether there preachers preach simple without dispensation of any part of gods most necessary word. And whether all the occatious of Idolatre be taken away as ymagy ce whom Gregori calleth the books of the lay men thowghe this title be against the second commandment and never approved bythold testament nor the new ●y word or examplewhere as th'occasion is not removed the word of god must needs stand in haserd for god will not, Say the wisdom of man what it list have his church pestered with any kind of Idolatry: and to make god and the devil agree in one church it is impossible. saint john hath wonderful words in the Apocalippes cap. 3. Unto the church of laodicensium scio opera tua, quia neque frigidus neque feruidus: utinam frigidus esses aut feruidus itaque quoniam tepidus es & nec frigidus nec feruidus incipiam te evome re de ore meo. These words aruero necessary to be bonr in mind. For he that is neither hot nor cold, But indifferent to use the kolege of gods word and Christ's church, with the word and gloss of man that teacheth the use of images in te church, before he can prove by tauctorite of gods word that they may besuffryd in the church doth not well, they have been th'occasion of greathurt and idolatry the church of the old testament nor the new never tawght the people with images. Therefore it shallbe the office of every man that lovithe god and his word to follow the scripture onli. And to be wail the ignorancy of such as hath before our time or now in our time by words or writing defend the same. And with all humility and humblenies submit himself to the iudgmet and Censure of the judge of all jugdes the word of god that he may wisely and godly dissern what is to be believed and accepted of any doctors writings, and what is not to be accepted. What is to be perdonid and what is not to be pardonid. and by the perils and dangers of other learn to be wise that we commit not the same fault. à fine gloss and fere interpretation cannot make good an i'll thing if I should say an image provoketh devotion. holy waterteachith that the blood of Christ was sprinkled for my sins the holy bread teacheth that Christ's body was torn for my sins what shall thesse's glosses excuse the fact nay nay, Christ that died for our sakes would not his death to be preached this way. but out of the scripture by the tongue of man and not out of the decrees of bishops by adrop of water or painted post he that tok the pains to die and suffer his passion for te redention of the world solely and only. solely and only hath taken the pains to teach the world how and which wai they should keep this passion in mind and lefft it unto the world in writing by the hands of his holy apostles unto the which wreting only he hath bound and obligated his church and notto the wreting of men. In this passaige I admonish the Christian reader that I speak not of the laws of magistrates or princes that daily ordey ne new laws for the preservation of there common wealth as they see the necessity of there Realms or cities require. But of such laws as men hath ordeinid for the church of Christ which should be now and for ever governed by the word of God. In this cause look as eve offended obeying the persuasion of the devil contrary unto the commandment of God so doth every man offend obeying any laws or decrees, that commaundithe any thing contrary unto the word, of God. This law must prevail, Oportet Deo magis obedire quâm hominibus. The exampleherof we have in Daniel of the three children that chose reather to burn in the fiery furny see then to worship The ymiage that Nabucadneser had made. so did the apostles Act. 5. let all the world consider whether these laws of the bishops the Mass which is â profanation of Christ's supper to bind men's consciens to pray unto did saints, to say Imagis be to be suffered in the temples and constrain the ministers of the church to live sole contrary unto there vocation are to be obeyed or not, they do no less offend God in obeying these laws than Eve did in obeying the voice of the serpent. the wisdom of all the wits in the world cannot comprehend the greatness of this isle. make what laws they will for the body so the leave the consciens fire, with patience it is to be suffered: only I lament the bondayge of the conscience cursed be these that make souche laws, and cursed be those that with sophistry defend them that parasitus and bond man of the bishope of Rome pigius in his writings shamith not to say it is less sin for â priest to keep an other man's wife then to have â wife of his own. Conserning acts indifferent which of themselves or neither good neither isle. as to refrain from eating of flesh the friday observing of the feasts kept holy in the remembrance of such holy martyrs as died for the faith of Christ, or in keeping holy Ester and whitsunday there is too respeects most diligently to be observed th'one good and to be suffered the other isle and to be eschewed. such as abstain from flesh and think they do better service to god and would like wise obtain remission of there sins, by those works: do declare both themselves and there works to be isle. But such as abstay ne because the spirit may be more ardent and the mind more yeven to study and prayer doth well and as they be bound to do, and to come unto the temple to pray for themselves and the church of Christ and to hire the word of god doth well for as god commaundithe his word to be preached and hard so he hath appointed a certain time as the sabbothe whenpeople should hire it. And not only this order to be observed in the church but also in every family and household of what degree so ever he be He should cause his family and children to read some part of the Bible for there erudition to know god. likewise he should constrain them to pray unto god for the promotion of his holy word and for the preservation of the governors of the common wealth so that no day should pass without prayer, and augmentacion of knowledge in the religion of Christ. But our new Evangelists hath an other opinion they dream of faith that justifieth the which neither repentaynce presedithe neither honesty of life followeth which shallbe to there double damnation if they amend not. He that will conform his knowledge unto the word of god let him likewise convert his Itef with all as the word requireth and as all the examplis of Christ and his gospel teachithe or else what will he do with the doctrine of Christ which only teacheth and sufficiently teachithe all verity and verrewes lief let him tarry style in the doctrine of man and live as manly and as carnally as he list and not profess to know god neither his truth rather then, so to slander them both. This sufficithe to proveth only word of god to be sufficient to teach the truth. All other men's laws, to be neither necessary neither profitable. and certain we be that the church of the apostles did waunt these decrees, that papistre of late days faythyd the church with all   

Caput V.  
THe second office of Christ is to pray and to make intercession for his people. This office johan wrytithe of in his first epistle, if any man sin we have an advocate with the father jesus Christ that maketh intercession for us. And as Paul saith. Christus qui mortuus est, imo qui & suscitatus, qui etiam est ad dexteram dei, qui & intercedit pro nobis, in his name and in the believe and confidens of his meritis we may obtain the mercis of god and life ever lasting as Paul say the▪ Accedamus cum fiducia ad tronum graciae, ut consequamur misericordiam & gratiam inveniamus ad oportunum auxilium, Ebre. 4. this intercession of Christ only sufficithe no man should seek any other mediator of intercession or expiation of sin as Paul saith declaring the sufficiency and ability of Christ's death and intercession Christus manet in aeternum, perpetuum habens sacerdocium: unde & saluos facere ad plenum potest qui per ipsum adeunt deum semper viws ad hoc ut interpellet pro illis. Unto this intercession and prayer in Christ's name he bound his church by express commandment. Petite & accipietis. Ask and it shallbe yeven you. and in the same place he shewithe the cause wherefore it shallbe yeven. Quicquid petieritis patrem in nomine meo, dabit vobis, What so ever ye ask in the believe and confidence of my merits it shallbe yeven unto you saint Paul, calleth Christ sitting at the right hand of god the minister and servant of the saints to say of such as be here living in this troubled and persecuted church to solicitat and do all there affars as a faithful Ambassador with the father of heaven until the consummation of the world this doctrine of Christ's intercession must be all ways diligently preached unto the people, and like wyce that in all necessites calamities and trouble the afflicted person to sick none other means to offer his prayers unto God but Christ only according as the scripture teacheth, and as we have example of holy saints in the same. Not only in the new testament were as he commaudithe us to pray in his name, and Stephin in his martyrdom, Acto. 7. commended his spirit unto this only mediator saying domine jesu: Accipite Spirituum meum, But also in the old Testament thus prayed the patriarchs and Prophetis jacob, Gen. 48. benedicat pueris istis Deus & Angelus qui eripuit me de cunctis malis. & David Psal. 71. Et adorabunt ipsum semper. For asmuch as Christis daily in heaven and praythe for his church the church of Christ must pray, as Christ hath towght it, As the patriarchs, Prophets and the apostles hath yeven us example whic never prayed unto dead saint. ye as Christ hath yeven us example hanging in the cross saying pater in manus tuas commendo spiritum meum. What intolerable, isle, blasphemy of God and Etnycall Idolatry is this to admit and teach the invocation of sanctes departed out of this world. it taketh from God his true honour it maketh him â foul that only hath ordeynid only Christ to be mediator between man and him, it dyminyshithe the merits of Christ takythe from the law of god here perfection and Majesty where as God hath opened his will and pleasure unto the world in all things. It condennithe the old church of the patriarchs and Prophetis likewise the church of the apostles and Martyrs that never thawght thinvocation of saints. It accufithe the scripture of God to be false which saith thou shalt neither ad neither dymynishe any thing it maketh Christ alyer that said, Spiritum quem ego mittam â patre, docebituos omnem veritatem. If the men that teach sancta Maria ora pro nobis. Be more holy than all the Pratriarches or Prophets and apostles let the consciens of the Christian ne reader judge. This distinction of mediators. To be one of expiation for sin Christ: and an other of intercession the saints departed is nawght: it repugnythe the manifest text of the scripture. It is the office only of Christ to be the mediator for sin, and like wyce to offer the prayers of the church to his father. joan. 1. Ecce agnus dei, qui tollit peccata mundi, as concerning intercession he commendithe us only to ask in his name. And prescribid the manner how to ask, and what to ask Luce 11. such as say if the saints that we pray unto here us not ner profit adee, lyet it hindrithe notwe loost but our labour. this mouche it hindrth it declarithe him that praythe to be aninfidele. To pray unto that god or gods that is not able to help him nor hire his prayer and no better than he that prayed unto the imayge of jupiter in creta that had neither yares nor yees. It declarithe him to contemn both god and his word who assurithe every man in every time and in every distress not only to hire him but also to give ayede. Mat. 11. so now this worshipper of saints departithe from the known and all mighty god to an unknown god, and preferrith the doctrine of man and the devil before the scripture of truth and the living god. I hope this detestable error is cum to light and almen tawght to pray as the scripture Canonical teachethe. But there is an other isle as great as this to be reprehended of all such as know how to pray a right. the benig of images in the temple which the world saith may be suffered in the churches. And say they be good to put the people of God in remembrance of such godly saints as died for Christ's sake. But this is always the subtilty of the devil. when a manifest isle cannot be born withal, to sick â gloss and interpretation that where ash cannot walk in the church openly like a devil, and have candles, styctkyd before apost, and the ymayges kissed, yet to desire some man to put â fere coat upon his bake, that he may have â place in the church to lurk in until such time as occasion be ministered to show himself again as he is. The authority of Gods word requirithe me to pronounce this true iudgmet in the cause of ymagyes that be not worshipped in the church that there presence in the church is against gods word as well as to say: Sancta Maria ora pronobis, and as the on is to be eschewed and banishid our of the heart so is the other out of the yye in the temple where as gods word is preached unto the people and the sacraments ministered. thus I prove by the authority of both Testaments. The old and the New the old saith thou shalt make no image, Exod. 20. Deu. 6. in the New there is nomention made of any image. But that Christ concerning the law and precepts of the commandments said: Non veni solvere legem, sed adimolere, Matth. 5. For asmuch as Christ lefft the commandments of the old law unto the church in the which he saith thou shalt not make any ymagye. From whence hath this men authority that say if images be not honored they may be suffered in the church it is but there opinion contrary and besides the law of god. and this commandment non facies, non coals, for byddith as well the making of the image as the honouring of it: Conserning the having of them in the place of puplik prayer and use of his Sacraments. Souch as would this occasion of Idolatry to remain in the church by division of the commandments would pass over this second commandment which saith: Non facies tibi sculptile, non adorabis ea, and make of the tenth commandment to commandments. But the text will not suffer it. For as the lord there for biddyth the inward lust and concupistencence of his neigbors' house so doth he for bid the lust and concupiscence of his neygbours' wife servant, Or daughter and all is but one commandment Exo. 20. read the text in the Hebrew and than it shallbe more plain. The second commandment which the defenders of ymagyce neglect. For bideth not only the outward reverence and honour but also by the same express commandment for biddeth to make any image they do injuries to the manifest text and there gloze is to be abhorred. And the plain text to be followed. The Kings majesty that did is willed not only all his true subjects to have no familiarity with Cardinal poule, but also to refrain his company and not to have to do with him in any case and not without god and necessary consideration he that would: not with standing this command, of the kings majesty, have haunted Paul's company, and at the time of his accusation have said he was not with paul for frendshid, nor familiarite to do him any honour but haunted his company with such other persons as meant no isle to the Kings majesty or his Realm doubtless this law should of right and equity condemn him (neither for frendishippe, neither oder cause no man should use his company) Doubtless as the Kings mayesti and every other prince knoweth it to be dangerous daylis to suffer his subjects in the company of his treatorous enemies so God knew right well what danger it was to suffer man his creature to have company with those idols and therefore said thou shalt neither worship them ner make them. All the princes of their the hath not had somany subjects betrayed and made traitors by there enemies, as God hath lost souls by the means of imagis I make all the world judge that knoweth the truth. It is so childs an opinion to say that images may be suffered in the church so they be not honoured, that it nedithe no probation at all the gentiles that Paul speakithe of, Roman. 1. knew right well that the idol was not God. And all the idolaters that used ymagies that the new Testament speaketh of 1. Co. 5. & 10. 1. Pet. 4. 1. joan. 5. kew right well that these images of gold or silver was not the devil that they worshipped. The apostes condemned not only there false religion but also there images. johan by express words calleth the image, idolatry and byddith them beware of images saying cavete â simulachris David Psal. 114. say the Idola gentium argentum & aurum he condemnithe not only there false religion but also the images made by the hand of man. Which were of gold and silver. There false god was neither gold neither silver. But awyckid spirit who had entered for lack of faith in to there spirits. It is to be lamented that god for our sins thus suffrythe the world to be illudid by the devil. Of late years the imagies were in the temple and honoured with pater noster, heart and mind With leg and knee. This use of images is taken away in many places. But now they be applied to an other use, scilicet to teach the people, and to be the lay men's books. As damascene and many other saith. Oh blasphemous and devils he doctrine to appoint the most noble creature of god man endued with wit and reason, resembling the image of the ever lasting god to be instructed and tawght of â mute. Domme blind and dead Idol: the brut best that goithe by the way, and the Ass that seruithe for the mill is not tawght by the rod of the Carter, But by the prudens of him that usithe the rod. And should those pentyd blocks be the books of reasonable man? full well can the devil transform himself into an angel of light. And to deceive the people under the pretenc of true religion. I had rather trust to the shadow of the church that the scripture theachite, then to all the men's writing sith the death of Policarp 9 Christ saith not go preach unto the people by images. But said: Ite in universum mundum, & praedicate evangelium, Matth. 28. They say that images adorn and seemly deek the temple of God whether as people resort to hire the word of god the more images, the more dishonoured is the temple first let them teach by the manifest word of God that the temple should be deckid with souche idols that cannot teach nor speak some man's tongue must declare the history of the Idol or else they know not what the idol is peraventure take sanct Barbara for saint Katheryn. And saint concumbre, for the road of Paul's: Balaam and his ass that for lucre attemptid to curse the church of god, for Christ and his Ass that came to bliss and sanctify his church with his precious biud: it is th'abuse and profanation of the temple to suffer them, and a great occasion for people to return to there acustomed isle. I would all men should indifferently poundre these reasons and judge whether they be to be suffered or not. first the most perfect churches of the prophets, Christ and his apostles used no such mean to instruct the people. We ought to follow them and the word of god wroten by the prophetis and apostles. Also the greak church never consented willingly to admit the use of imaiges in the temples, the isle that hath happened unto thee, people by the means of imagis is to plain and well known, god by Idolatry robbed of his glory and the Idolater disherited of gods mercy except he repented in this lief, an imayge once brought into the church, lyvithe along time, grant that at the beginning there was agodd preachet of the church, The preacher dieth, the idol the longer it livithe the younger it waxithe, as ye may see by the idol of walsinghan. Cantorbury and hails the flourished most a little before there desolation in the reign of the Kings majesty that did is henry the viii. of Ablyssid memori. at there setting uppe I suppose the preachers were more diligent and zealous of gods glory then afterward. But was not the original damnable, against the word of god to give the people souche aboke to learn by, that should school them to the devil? The words of Gregory ad Serenum Episcopum Massilien. part 10. Epistol. 4. shuldmove Noman tough he say quod legentibus scriptura: Hoc ideotis pictura praestat cernentibus. And doth reprehend serenus for the breaking of ymagyes saying that the like was not seen done by any other Minister. This is but saint Gregory's opinion. Epiphanius, writithe in â certain Epistole ad johannem Hierosolimitanum Episcopum. Interpret D. Hieronymo hath this sentence: Audivi quosdam murmurare contra me, qui quando simul pergebamus ad sanctum locum, qui vocatur Bethel, & venissem ad uillam quae vocatur Ana blatha, vidissemque preteriens Ardentem lucernam, et interrogassem quis locus esset? Didicemque esse ecclesiam, & intrassem ut orarem, inveni ibi velun pendens in foribus eiusdem ecclesiae, tinctum aque depictum, habens imaginem quasi Christi vel Sancti cuiusdan. Non enim satis memini cuius imago fuerit. Cum autem hoc vidissem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem, scidi illud etc. Where as he willithe th'occasion of isle to be taken out of the church as Paul commaundithe, 1. Thess. 5. this Doctor as all men knowithe was of singular learning and virtue Again against th'authority of Gregori the great. I set the auctorie of Athanasius the great. Who denyyth by express words the imagyes to be the books of the lay people. Aduersus gentes sic scribit: Philosophi gentium, & qui apud eos eruditi dicuntur, cum urgeri â nobis coeperint, non negant hominum & mutorum animalium formas atque effigies esse, qui apud eos videntur dij: verum hanc afferant rationem, iccirco se illas imagines fingere, ut per eas sibi Deus respondeat & reveletur, non posse enim invisibilem aliter nosse, quâm per huiusmodi signa atque taletas. Alij his sapientiora se dicere arbitrantes eas esse veluti literas hominibus, quae relegentes possint per eam, quaeex illis insinuatur coelestium spirituum revelacionem & dei intelligenciam consequi. Ita quidem illi per quam fabulose, neque enim racionabiliter dicunt. With great gravity and godly reasons this great clerk confutithe this fond opinion images to be the books of the lay men the great and excellent clerk Lactantius firmianus crieth so out against ymagyes that he saith there can be no true religion where they be Tertullian de corona militis iudgith the same: the law of God doth not only condemn the use of them in the church and these holy Doctors: but also the name of an image declareth it to be abhoiation. Red all the scripture and in every place whereas thou findift this word ezeb Idol or image it signifithe either affliction, rebellion, sorrow, tristes, travel, or pain or else the wikyth Muk and Mammon of the world or the thing that always provokythe the ire of God as Rabbi David Kymhy well expoundith Psal. 115. this jew saith that the idols bring men into hattred of God expounding these words of David, quibus similes evadant, qui ea faciunt & quicumque fidit eye saith the text must be undre stand by the manner of prayer as tow david prayed allmigtie God to make these gravers and carvers of images as doumme as blind as mute and as in sensible is the idol that can nor spekener here. our lord amend it what should move men to defend in the church of Christ, so necessary an isle and pestilent treasure that hath seduced both our fathers and great grant fathers. Where the church of the Patrearches, Prophets and apostles never used them but in all there writings abhorred. loved we god we would by content with scripture. every scholar of aristotel taketh this for â sufficient verity, Magister dicit: he willbe contented assoon as he herythe his master's Name. Cicero lib. 3. De Oratore, was thus persuaded of those that were excellent Orators & sic estimat suavitatem Isocratis: subtilitatem lysiae. Acumen Hiperidis, sonitum aeschinis: Vim Demosthenis ac orationem Catuli, Vt quicquid inquit aut addideris, aut mutaveris, aut detraxeris, vitiotius aut deterius futurum. And should not The patriarchs, prophets Christ and the apostles as well suffice the church of god? What all thowghe many learned men hath approved imaginis should there wisdom maintain any contrary unto the word of God? no â Christian man must not care who speaketh but what is spoken the truth to be accepted who so ever spekythe it Balaam was as wyce learned and replenished with gods yeste as man could be. Not with standing his Ass telling the truth must be believed better than he. The law of god, teachithe no use of images but saith, non facies, non coals, Exod. 20. be live it. Yet the art of graving and penting is the yefft of God, to have the picture or image of any martyr or other so it be not put in the themple of God, nor other wise abused it may be suffered Christ by the picture of Caesar tawght his audience, obedience uto the civil prince saying, cuius est haec imago Caesaris inquiunt: ergo redditte quae sunt Caesaris Caesari. But if man will learn to know God by his creatures let him not say good morrow master to an old moth etyn post. But be hold the heavens which declareth the might pour of god, Psal. consider the earth how it bryngithe forth the fruits there of, the water with fies his, the air with the birds. Consider the disposition order and amity that is between the membres of man's body the one always ready to help the other, to save the other. The hand thehed the head the foot, the stomach to disparse the meat and drink into the exterial parts of the body, yea let man consider the hawk and the howne, that obey in there vocation and so every other creature of th'earth and with true heart and unfeigned penitence come to the knowledge of himself and say, all the creatures that ever the living god made obey the in there vocation saving the devil, and I, most wreachid man. those things were made to be testimonijs unto us of Gods mighty poor, and to draw men unto virtue not these Idols, which the devil caused to be set in the temple to brinig men from God thus did Christ teach the people his most blessed death and passion and the fruit of his passion By the grain of Corn cast into the earth and said: Nisi granum frumenti cadens in terra mortuum fuerit, ipsum solum manet, si auntmortuum fuerit, mul tunfructum affert. He hankyd not the picture of his body upon the cross to theache them his death as our late learned men hath done. The plowghman be he never so unlearned, shall better be instructed of Christ's death and passion by the corn that he sowithe in the filled and likewise of Christ's resurrextion, then be all the dedpostes that hang in the church or pulled out of the sepulchre with, Christus resurgens. What resemblaynce hath the taking of the cross out of the sepulchre and goying a prossession with it with the resurrection of Christ: none at all, the dead post is as did, when they sing, iam non moritur, as it was, when they buried it, with, in pace factus est locus eius. If any preacher would manifest the resurrection of Christ unto the senses. Why doth not he teach tem by the grain of the filled, that is rysyn out of the Earth, and commithe of the dead corn, that he sawid in the winter. Whidoth not the preacher preach the death and resurrextion of Christ, by such fiqures and metaphors as the scripture teacheth Paul wonderfully 1. Co. 15. Provith with arguments the death and resurrextion of Christ's and ours like wyce that nothing may be more plainly tawght, â dead post carried a procession as munch resemblyth the resurrextion of Christ As very death resemblyth lief, people should not be tawght nor by image nor by relics as Erasmus Rothorodam in his 3. book of Ecclesiastes well declareth. Lactanci us Firmianus usyth â wonder divine, eloquent, and plain manner in the declaring of this resurrextion which is song yearly in the church, De resurrectionis dominice die with many godly and divine verses. The same Lactancius saith that there can be no true religion where these images be. Augustad Mercellun reprehendithe them wonderfully in these words of david os habent & non loquuntur. saith men may be son decreavid by images likewise in the first book de consensuevangelistarun. such as defend them have nothing but sophistical arguments to blind the people with the scripture nor apostles church used none as for Gregory the great and Theodosius with other that defend them, all the historis declare that men of greater learning than they by the scripture condemned them as lo 3. th'emperor. Constantinus 5. Who assembled all the learned men of Asia and Graecia and condemned, the use of images that Gregory and Martin the first had stablishid but it forsith not, had all Asia, Africa and Europa and Gabriel th'archangel descended from heaven approved the use of imagis, for asmuch as the apostles neither tawght, nor wrote of them there authority should have no place, the word of god solely and only is to be preferred Galat. 1. which for byddith images.   

Caput VI The third office of Christ is concerning his prysthade to offer sacrifice unto god and by the same to purge the world from sin.  
Paul Phillip. 2. saith that Christ humbled himself unto death, of the cross ad Ebre. 2. he was made part taker of man's mortal nature, that by death he might destroy him that had the empery and dominion of death to say the devil. johan calleth him the lamb, that do the take away the sin of the world loan. 1. all the sacrifice of the old law were figures and types of this only sacrifice which was appointed by god to die and to suffer their and displeasure of god for the sin of man as thowghe he himself were asynner and had merry tid this displeasure, the greatnis of this Ire, sorrow, confusion, ignominy and contempt, neither angel, ner man can express: his pains were so intolerable and his passion so dolorous, his deite so obedient with the father's will, that it was not only a sacrifice, but also a just recompense, to satisfy for all the world solely and only as Christ tawght Nicodemus joan. 3. as Paul Ebre. 7. 8. 9 10. Esa. 53. and so all the prophets and patriarchs: and souch â sacrifice as once for all sufficithe Ebre. 7. these too offices of Christ should never be out of remembraynce They declare the infinite mercy of god and likewise his indifferent and equal justice unto all creatures without respect of persons. The token of his mercy may be knoyn in this that he would not that all man kind should be loost, though in Adam, all deserved eternal death he opened his mercy unto Adam not only by word but also by the fire that descended upon his sacrifices and his sons so to Abraam, then to the world by the incarnation and death of his only son, the promise of grace and the promise of ever lasting lief unto such as repent and believe in him. The signs of his Ire and displeasure unto man is this that he would not accept man again into his favour, for no penence, no sorrow, no trouble, no adversity, no weeping no wailing, no nor for the death of oni person Until his own son most dear beloved by death appeced his displeasure and be came surety to satiffye the justice of God and the right that the devil had unto ul mankind. This if man remembered as deeply and as earnestly as the matter requireth, it should make his hartfull sorry and brig him unto an honest and virtues trade of life. To consider this example of Gods justice and equity in the appesing of his own just conceived Ire, and like wyce that he would do no wrong unto his mortal Ennymy the devil except the son of god had been an equal and just redemption â price correspondent to contrepece and satisfy the culpe and gilt of man's sin, God would not have taken one soul from the right and justice of the devil. Now of this infallible truth that Christ hath sacrifici only for sin, and his death accomptid only sufficient for the salvation of man. The church of Christ is aright instructed of to most necessary articles. First of justification, and then of the right use of the sacrament of his holy body concerning justification thus the word of God theachith.   

Caput VII.  
Saint Paul when hesaithe that we be justified by faith, Rom. 3. 4. 5. he menythe that we have remission of sin, reconciliation and acceptation into the favour of God so doth this word justify signify, Deut. 25. hisdich where as God commaundithe the judge to justify quit and absolve the innocent, and to condemn and punish the person culpable.  
Paul saith we or iustied by faith, and not by works: to be justified by faith i Christ is asmuch to say as we obtain remission of sin and are accepted into the favour of god by the merits of Christ. to be iustied by works is asmuch to say, as to deserve remission of sine by works. Paul declareth that for the death and merits of Christ we be saved, and not by our own virtues so that faith doth not only show us Christ that died and now sittithe at the right hand of God, but also applyythe the merits of this death unto us and maketh Christ ours, faith laying nothing to gage unto the justice of God but the death of Christ and there upon clemythe marci and Gods promise the remission of sin. and desyrythe God to justify, and deliver the soul from the accusation of the law and right of the devil. which he is bound to do for his promise sak. Ezech. 33. Matth. 17. and altowghe with this remission of sin he giveth like wise. the holy ghost to work the will of God, to love both God and his neyghbowr not withstanding, the conscience burdened and charged with sin: first sekythe remission thereof. For this thing the conscience laborythe, and contendithe in all feres and terrors of sorrow and contrition it disputithe not what virtues it bringith wreachid soul to accleme this promise of mercy but for saking here own justice ofrithe Christ, did upon the cross and sitting at Gods right hand, Nothing makithe it the cause wherefore this mercy should be yeven saving only the death of Christ which is ton litron the only sufficient price and gage for sin. And although it be necessary and requysyt that in the justification of â sinner contrition to be present and that necessarily cherite and virtues lief most follow, yet doth the scripture attribute th'only remission of sin unto the mercy of god wliche is yevyne only for the merits of Christ and received solely by faith, Paul doth not Exclude, those virtues to be present, but he excludith the merits of these virtues and deryvithe the cause of our acceptation in to the grace of god only for Christ. And Mark this manner of speech, fide iustificamur. Hoc est fiducia misericordie sumus justi. This word faith, doth comprehend as well a persuasion and confidence, that the promise of god appertaynith unto him for Christ's sakeas the knowledge of god. for faith thowghe it desire the company of Contrition and sorrow for sin, yet contendith it not in iudgmen, upon the merits of no works but only for the merits of Christ's death in case it did, it availeth nothing. For if a aman desire to be delyunid from the law, the law must be satisfied. Which saith diliges do minum deum tuum ex tota mente toto cord, & ex omnibus viribus. Deuteron. 6. Now there is nor never was any man born of the stoke of Adame in original sin that feared god asmuch as the law requireth nor never had such constant faith as is required, nor such ardent love as it requireth: seeing those virtues that the law required: be infirm and debile, for there merits we can obtain nothing of god, we must therefore only trust to the merits of Christ, which satisfied the extreme jot and uttermust point of the law for us and this his justice and perfection he imputithe and communicatithe with us by faith: such as say that only faith justifieth not, because other virtues be present: they cannot tell what they say: every man that will have his conscience appeased most Mark those too things. How remission of sin is optaynid: and wherefore it is optaynid faith is the mean whereby it is optaynid: and the cause wherefore it is received is the merits of Christ: unless faith by the means whereby it is received yet hath neither faith ner cherite, ner contrition, ner the word of god nor all those knit to gather sufficient merits wherefore we should obtain this remission of sin. But the only cause wherefore sin is for giving is the death of Christ Now Mark the words of Paul ffrely saith he wear justified by his grace. Let the man byrst his heart with contrition, believe that god is good athowsand times, burn in cherite, yet shall not all these satisfy the law nor deliver man from the Ire of god until such time as faith lettithe fall all hope and confidence in the merits of such virtues as be in man, and say lord behold thy unfrutefull servant, only for the merits of Christ's blood give me remission of sins for I know no man can be justified other wyce beforethe as David saith: Non iustificabitur in conspectu tuo omnis vivens, Psal. 143. again, Beatus vir cui Dominus non imputat peccatum, Psal. 32. He that would mark Christ's communication with that Noble man and great Clerk Nicodemus, joan. 3. Should be satisfied how and wherefore man is justified, so plainly that no adversary of the truth should hurt this infallible verity sole faith to justify. Nicodemus having â good opinion althow not â sufficient knowledge of Christ. Came unto him by night and confessed him to be sent from God, and that because of souche works and miracles as he had wrowght. Christ made answer Truly Nicodemus Isay unto the Noman can see the kyngdon of God except he be born from â 'bove Nicodemus not undrestonding what Christ meant, asked him how an old man could be born again, and whether he could entre his mother's belie, and then be born again. Christ bringithe him yet ner unto the light that he might know the means and saith I tell the treuly Nicodemus that noman can entre the kyngdon of God Except he be born of the water and the holy ghost etc. Nicodemus confessed yet again his ignorancy, and desired to be father instructed saying. How may these things be. Christ answered. Thou art the great Master and Rabbi in Israel and yet ignorant of these things Meaning that great and horrible must the ignorancy of the people be: when there doctors know not the truth. Nicodemus confessing his ignorancy, and receiving reproach at Christ's hand, because he took upon him to teach other and yet â fool him self in the religion of god. Might for shame have left Christ and his gospel yke, because he now is made â scholar that before was for his prudence and learning the chief of the jews. A pharisee of most notable estimation. Christ straight way confortithe him all other lernid and unlernid, and saith. Noman ascendithe into heaven, Except he that descended from heaven, the son of man Which is in heaven as thowghe Christ had said thus: discomfort not thyself Nycodemus that although thou be a great learned man and yet ignorant of the ways unto ever lasting lief: for I promise the there is noman learned nor unlernid, that can of his own wit and learning ascend unto the knowledge of lief ever lasting but only he that descended from heaven the son of man which is in heaven. Now Nicodemus being destitute of all worldly and human prudence and finding himself full unhable by wit or learning to follow th'effect of Christ's preaching: concerning the means of salvation dependeth only of the mouth of Christ and disputithe no more the matter, than Christ shewithe him the way and maketh â ladder for Nicodemus where with he may ascend into heaven and saith this ways thou mayst understond the thing I speak of. Sicut Moses exaltavit serpentem in deserto, ita exaltari oportet filium hominis: as Moses lifft up the serpent in the desert, so must the son of man belyfft uppe. This history of the serpent was not unknowyn unto this learned man: albe it he considered not the mystery and sacrament that it figurid. Now Christ teachithe him in this place to understond the law and because this oration of Christ wroten by sanct johan is obscure and lackith â declaration somewhat of the purpose that Christ would prove: omittit Ebreorum more alteram similitudinis partem. I will annex the type and figure with th'effect and mystery of the figure and make the text plain, Sicut Moses exaltavit serpentem in deserto, sic exaltari oportet filium hominis. Moses was commanded to lifft up this serpent in the wilderness for this cause, that who so ever was stung or venomed with the poison of the serpents if he looked upon the serpent of brass might be healed. Here is the cause and th'effect declared. Why the serpent was lifft up. Now to the words of Christ. Ita exaltari oportet filium hominis, ut omnis qui credit in illum non pereat, sed habeat vitam aeternam, So must Christ belyfft up that as many as believe in him shall have ever lasting lief. Here is Nicodemus tawght the way unto ever lasting lief and because he was adoctor of Moses law Christ by the law made open the matter unto him and brought him from the shadow unto the true body and from the letter, unto the understonding of the letter saying as those that by faith beheld the serpent were healed of the stings of the serpent, so such as behold me in faith hanging upon the cross shallbe helid from there sykenis and sin that the devil by the serpent infected man kind with all. Now let us repet the text of Moses again, that we may truly understand our saviours words. Fac tibi Serpentem urentem, & pone eum in palum in subli me sublatum, fietque si serpens aliquem momorderit, intueatur eum, & incolumis erit. In these words is declared three things.  
first, why the serpent was set up. The cause: the people were stung with serpents.  
Second: theffect: the health of the people.  
third: the use: that they should look upon him. so johan declareth why Christ was made man, those, and th'effect of his humanity in these words: Sic Deus dilexst mundum, ut filium suum unigenitum daret, ut omnis qui credit in eum non pereat, sed habeat vitam aeternam. The cause of his coming was the sin and sikens of man betyn by the serpent in paradise: th'effect of his coming was the healhe of this sikenis: the use of his coming was to believe that his death upon the cross was and is sufficient for the remission of sin and to obtain eternal lief. Here is the justification of man lively expressed. and how many things concur as necessary unto the remission of sin and yet man only justified by faith. The word of God, the preacher of the word, Christ himself, the contrition of Nicodemus, the holy ghost that moved Nicodemusto cum by night unto Christ, the consenting will of Nicodemus untho the words of Christ. Yet only was hedelyveryd from sin by the faith that he had in the death of Christ, as Christ saith: sic oportet exaltari filium hominis, ut omnis qui credit in illum non pereat, sed habeat vitam aeternam. This must be diligently marked. For as the fathers of the old church used the serpent, so must those of our church use the precious body of Christ, they looked upon him only with the yees of faith they kissed him not, they cast no water upon him and so washed there yeys therewith all, they touched him not with there hands, they eat him not nor corporally, nor really, nor substantially, yet by there believe they optaynid health, so Christ himself teached us the use of his precious body, to believe and look upon the merits of his passion suffered upon the cross and so to use his precious body against the sting of original and actual sin. Not to eat his body, transformid into the form of bred, or in the bred with the bread: under the bread. behind the bred or be fore the bread, corporally, or bodily substantially, or realli, invisible, or any souch ways as many men to the great iniurijs of Christ's body doth teach, but as the children of Israel only by faith eat the body spiritually not yet born, so by faith doth the Christianes' eat him now being ascended into heaven and none other wise as Christ saith unto Nicodemus: omnis qui credit in eum, non pereat grant that we could as well eat his carnal body, as we eat other meat yet the eating thereof nothing availed. And if the apostles had corporally eatin him in his last supper it had profited nothing. For he took not his body of the holy virgin to that use to be eatin for the remission sin Or to sanctify him that eat him, but to die for sin and that ways to sanctify his church as he saith himself: that only by death the fruit of his incarnation should be dispersed into the world. Nisi granum frumenti deiectum in terram mortuum fuerit, ipsum solum manet: mortua prodest caro, non comesa. But of this Iwill speak farther in the chapter that folowithe. This example of Nicodemus declareth, that neth●r the works that go before justification, neither those that follow justification deserve remission of sin. Though sole faith exclude not other virtues to be present at the conversion of every sinner, yet doth sole faith and only exclude the merits of other virtues and optaynith solely remission of sin for Christ's sake herself alone as paul saith Ephes. 2. Gratia saluati estis per fidem, idque non ex vobis, Dei donum est, non ex operi bus ne quis glorietur. Where as plainly he excludith the dignity of works, and affirm us to be reconcilid by faith, so doth johan. cap. 1. attribute those too singular yefftes unto Christ, grace and verity saying: lex per Mosen data est, gratia & veritas per jesum Christum facta est. Here grace signifieth free remission of sin for the merits of Christ. Verity is the true knowledge of god and the gyfftes off the holy ghost that folowithe the remission of sin. Therefore such as say, they be not justified only by faith in the mercy of god through Christ, extenuat sin and gods Ire against sin to mouche, and likewise spoil Christ of his honour Who is the only sacrifice that taketh away the sin of the world. They that will justify themselves any other ways then by faith, doth doubt all ways whether there sins be for yeven or not and by reason of this doubt they can never pray unto god aright for he that doutith whether god be his friend or not, prayeth not: but as an Ethnyke saith his pater noster with out faith and godly motion of the heart. He that is ꝑsuadid by the gospel, although his own unworthynis fear him from God yet beholdith he the son of god and belyvithe that both he hand his prayers be accepted in Christ and thus accepted into grace will follow the live of â justified man, as Paul commandeth Ro. 8. Coloss. 3. and as all the scripture giveth example, for it is no profit to say, sole faith justifieth, except godlinis of lief follow as Paul saith si secundum earnem vixeritis moriemini, he that hath obtained the remission of sin must diligently pray for the preservation of Gods favour as David giveth example unto the hole church saying: Cor mundum crea in medeus, & spiritum rectum innova in viceribus meis. Ne proijcias me â facie tua, & Spiritum sanctum tuum ne auferas à me Red mihi leticiam salutaris tui. & spiritu principali suffulci me, Psalm. 50. This prayer conteynith â wonderful doctrine and necessari to be dayli repeated with great attenci on and heed first he defyryth to have â heart pure and net, judging â right of God, to fere his justice against sin and to believe steadfastly his promised merci unto the penitences and that this light and knowledge be not taken from him by the devil or vanity of the world, as daily we see such as hatb, the knowledge of Gods word, to live more worldly than he that knoith not what god is, then prayeth to have the help of god to govern all his counsels and all the motions of his heart that they may be agreeable unto the law of god, full of faith, fere and cherite, that for sin he be no more cast out from the face and favour of god, prayeth to have strength in adversity, and to reyoyce under the cross of affliction, not to murmur nor grug at any trouble but to obey willingly the pleasure of god, not to leave him, nor mistrust his mercy for any punishment, but to suffer what god pleacyth, as munch as god pleaseth, and when god pleacyth: these virtues must man practise an use after he is justified, as well as to obtain remission of his sin, or else he is not justified at all, he is but â speaker of justification, and hath no justice within him. As he maketh Christ only his saviour, so must he follow such as were of Christis family the patriarchs, prophets and the apostles in the life prescribid by Christ as they did, or else they shallbe no disciples of the prophets that were the doers as well as the speakers of virtue. But rather the disciples of the poets that only commended virtue and followed it not as Ovid saith, Est deus in nobis, agitant calescimus illo: Sedibus aetherijs, spiritus ille venit. These holy words availed nothing. Souch as cannot understond the epistle of Paul to the Romans concerning justification and what lief is required of him that is justified, let him red diligently the first epistle of johan, and then he shall right well perceive an other life to be required of the justified man, than the gospelers led now aday that hath words, with out facts Which slaunderith the gospel and promotith it not, as it is to be sen (the more petty) in such men and such cornteis as the truth hath been preached along time. For the receiving of it unwortyly the lord will doubtless take from them his word, and leave them unto there own lusts. For this is certain and to true, let the hole gospel be preached unto the world, as it awght to be penence and a vertuse lieff with faith, as God preached the gospel unto Adam in Paradyse, No, Abraham, Moses, Esay: saying: vegenti pecatrici, johan the Baptist: poenitencam agite, appropinquat regnum coelorum. As Christ did: Recipiscite & ctedlte evangelio, Mar. 1. and then of an hundred that cometh to the gospel there would not come one: when they here sole faith and the mercy of god to justify and that they may eat all meats at all times with thanks giving, they embrace that gospel with all joy and willing heart. And what is he that would not receive this gospel, thefles he itself were there no imortal soul in it, would receive this gospel, because it promisithe aid help and consolation with out works, and when it hyrythe that it may as well eat â pasty of venisiin upon the friday as à heryn, what is he that would not be souche agospeller? But now speak of the other part of the gospel as Paul teacheth to the Romans 8. cap. Si secundum carnem vixeritis moricmini. and as he prescribith the lieff of à justified man, in the same Epist. 12. 13. 14. 15. 16. capite. Christ Matt. 10. Peter, 2. Petri 1. he that is justified let him study those canon's to live by.  
Saint Paul, writithe to â justified church of the Corinthions and to such as had received the knowledge of the gospel, and saith: Si quis cum frater appelletur, fuerit scortator, aut avarus aut simulachrorum cultor, aut conviciator, aut ebriosus, aut rapax, cum eiusmodi ne cibum capiatis, 1. Cor. 5. This part of the gospel, is not so pleasant as the other: therefore men take the first liberty, and neglect the fruits that should follow the gospel, and think themselves to be rich in the gospel as the church of the Laodicenses judged of themselves, Apocalip. 3. when they be indeed miserable and wreachid: pour and naked of all godlynies. Paul declareth Rom. 8. what It is to be justified and to be in Christ to walk after the spirit he saith: Nulla condemnatio est lex his, qui sunt in Christo jesu qui secundum spiritum ambulant. For â conclusion, justification is a free remission of sin and acceptation into the favour of God for Christ's merits the which remission of sin must follow necessarily amendment of life, or else we receive the grace of God invayne, 2. Cor. 6. Ro. 8. 2. Petri 1.   

Caput VIII.  
OF this infallible verity only the death of Christ to be the sacrifice for the expiation of sin may be necessarily tawght the right and true use of the lords supper which men call the Mass. first it is manifest that it is not â sacrifice for sin as men teach contrary unto the word of god that saith Christ by one sacrifice made perfect all things Ebre. 7. 8. 9 10. and as johan. saith, Sanguis jesu Christi emundat nos â peccatis and there remaynithe no more after it as Paul saith, Vbi peccatorum remissio ibi non amplius hostia pro peccato and to take away all doubt that remission of sin cannot be optaynid for the me rites of the mass Paul saith plainly that without bludshedding no sacrifice can merit remission of sin. Althowge Christ now sit at the ringht hand of god and pray for his church and like wise doth offer the prayers and complaint of us that believe: yet it is only for the merits of his death that we obtain the mercy of gods promise, in the which he susteynid souche pain that the remembrance thereof, and the greatnis of gods Ire against sin, put his precious body and soul in such an agony and fere, that his passion of sorrow surmounted, the passions, of all men that ever traveled: or were burdened with the weight and peace of gods importable Ire against man for sin, in so mouche that he wept not only tires of blood, but so abundantly, pain forsid them to descend that they trycklid upon the grown. Sore troubled and over con with sorrow was David Psa. 6 When he washed his bed with tires for sin, but it was joy and mirth if his pains be conferrid to these dolores of Christ. They wanted no augmentation, this sacrifice was killed a little, and a little, from one place of judgement send unto the other, and all ways from the flames, into the ardent coals, his death upon the cross so differryd, that altowgh he was very god and the dear beloved son of the ffather his abjection was so contemptible and vile▪ that he cried out as Aman most destitute of gods favour and love: and said: Deus meus, Deus meus, quare dereliquisti me? And until such time as he offered his most holy soul unto the father and his blessed side pierced with the spear, his pains and sorrows increased. Lo thus was the manner to offer Christ for sin after this sort and cruel handling of Christ was their of God apecid, If they sacrifice Christ in the mass, let them hang him tyrants again upon the cross and thrust â spear to his blessed heart, that he may shed his blood for with out schedding of blood is no remission: the scripture damnythe this abuse of the lords supper, and is the conculcation of his precious blood. As concerning the use of this Sacrament and all other The rites and ceremonijs that be godly they should be so kept, and used in the church, as they were delivered unto us of the high bishop Christ, the auctor of all Sacraments. For this is true that he most godly: most religiousi: and most perfectly: instituted and celebrated the supper. And None other ways then the Evangelist doth record. the best manner and most godly way to celebrat this supper is to preach the death of Christ unto the church. And the redemption of man: as Christ did at his supper, and there to have common prayers as Christ prayed with his disciples, then to repet the last words of the supper and with the same to break the bread and distribute the win to the hole church. Then giving thanks to God: depart in peace: these ceremonijs that God instituted not But repugneth Gods institution be not necessari but rether in any case to be leffte because they abrogat the institution of Christ. it semithe sufficient unto me if the church do as Christ hath commanded it to do.  
saint Paul to the Corinthious after the ascenfion of Christ at least 18. years wrote his epistle and said he would deliver them nothing but that he had received of the lord and wrote concerning the use of the supper as Matth. Mark. and Luk writithe this is therefore and ungodly disputation that the Papists contend about the change and alteration of the bread, and also a false and pernicious doctrine, that teacheth the corporal presence of Christ, booth God and man in the bread for although Christ said of the bread this mi body. It is well known that he purposed to institute a sacrament. Therefore he spoke of a sacrament sacramentally. To speak sacramentally is to gyne the Name of the thing to the sign, so, yet not withstanding that the nature and substaince of the sign remaynit and is not turnid into the thing that it signifiet, farther the verity of the scripture and the verity of à Christian faith will not suffer to judge and believe Christ's body invisible or visible to be upon the Earth Act. 1. Luce ult. Mar. ult. Act. 3. If we like wyce consider the other places of the scripture joan. 6. 16. 17. we shall find that Christ would not nor meant not, to institute any corporal presence of his body: But a memory of the body slain resuscitated, ascended into heavens and from thence to come unto judgement, true it is that the body is eatin and the blood dronkyn but not corporally in faith and spirit it is eatyn, and by that sacrament the promise of god sealed and confirmid in us. The corporal body remaining in heaven, in the 24 chapter of Matthew, Christ giving his church warning of this heresy to come by the preaching of false Prophets said, they will say, lo here is Christ, lo there is Christ, believe them not, for as the lightyning cometh from the est into the west so shall the coming of the son of man be, meanyg by these words that his body is not a fantastical body, nor invifible as these teach that say his corporal body is corporally yeven in the bread with the bred and under the bred invisible, Against this error I will set the word of God and declare the truth therbi, that they have but an imagination or ydeam of Christ's body, and not the natural, and corporal body. and the first reason is this. Christ bid his disceples they should not believe him that should say. Lo here is Christ or there is Christ. he spoke of his body doubtless and humane nature for he commandeth us to believe that his godhead is every where as David saith. and as he saith, my father and jamone likewise, he told them be plain words Math. the last capi. that he would be with them unto the end of the world. Christ having but too natures one divine and the other human by these express words now he declarithe to be present with the one, and absent with the other. these things marked I put this matter incomprysse to be judged of every humble and cheritable sprytyd man, who iudgithe aright of the body of Christ those that say bodily he is not in the sacrament, or these that say he is bodily and corporalli there. If he be there corporally and bodily as they say. Why shall Inot believe these words: Ecce hic: ecce illic, and say Christ lyyth that said believe them not that say lo here is my body or there is my body Christ having God experience of the devil's subtlety, that he would intoxcitat the wit of man with more subtle reasons than the simple heart could eschew prepared of his mercy amenies to preserve the faith of the simple and against the sophistical and craufty reason of the devitl God calleth man to the judgement of his senses, and saith reason what they will of my body and say it is here or there, substantially bodily corporally: believe them not, trust to thine lie for as the lightning sensible cometh from the est into the west, so shall the commig of the son of man be. howso? turned into fire. no: so visible and sensible, God wist right well when he called man from reason to the judgement of his senses. what Doctors and doctrine should follow of his sensible body one to change acak into his body, and an other to teach though the cak be not his body, yet is his body present corporally substantially, really, bodily, the same body that hankyd upon the cross and is yeven by hand, with the bred. Under the bred and in the hred, and yet insensensible. Grant all there gloss and interpretations to be true as they be most false, and say as they would have it, that the very true humanity, and Christ in the true shape and form of aman as he is with all qualities and quantities except sin and immortality to be in the bred, under the bred, or with the broad, after the bred or before the bred and say there is present in the pristes hand as great abody and as natural aman as the priest or minister is himself: the word of god made man: so they would have it: they shall never deceive agodly Christian with there gloss, for he will trust unto the simplicity of gods word that saith Nolite credere, believe them not till they show my body unto the senses, for as the lighe thing. The defenders of this doctrine because they be not able to auswer unto souch as wrytith and preachith the truth: they chalinge and attrribut unto themselves th'only knowledge of truth, and sai there contrarijs be not lernid nor camnor undrestond them grant there wore none learned that defendeth this truth as there be hath and ever till the woroldes end shall be, yet will the truth defend itself, and because noman should in this matter leave she truth, thowghe better learned than he judge fantastically of a true body: Christ would his simple disciple to judge sensible of his natural body and let this sophtstication pass and saith his body shallbe assensible is the ligthing in the air, and not invisible with apeac of bread thowge that most religious sacrament awght to be most godly used for the mystery that it conteynith, and likwice the promiss of grace that it confirmith. they say this place maketh not against the presence of Christ's body in the sacrament, But against souch as should preach in the Later days false doctrine against Christ's doctrine: and make an other Christ: true it is he speaketh of souch as should preach false doctrine: but what should be that false doctrine, that could be over con with these words: Nolite credere sicut fulgetum coruscans venit ab Oriente in Occidente, ita erit adventus filius hominis, what heresi readeth any man in the historijs to be vanquishid by these words, not of Samosatenus that was condemned in the council of Niece. Not of Nestor that denied too natures to be unit in Christ Nor of Eutiches that said one nature was converted into the other. None of the heresis that the devil moved against the essence and divine Maiesti of god as Martion and the Manicheis that said there were too gods and booth eternal, the one god and the other isle all ways the one repugnat to the other. Nether yet the heresy of Valentiniane that said there were nnumerable gods but this false doctrine Christ spoke: by souch as would aster his ascension into heaven corporally yet preach in the later days unto the people that his body should be in the earth. And therefore gave them these words believe them not, for as the lightning commithe from the est to the west so shall the coming of the son of man be, Christ spoke of those that should deceive the people in the time between his ascension and coming to judgement, for in the end of the world it shallbe no need to bid us beware for all false preachers shall be damned when his glorious body shall opere. He that believeth before that the natural body of Christ can be here oni way corporally, neglecth the commandment of Christ, Nolite credere, Matt. 24. and likewise for gotith his creed, Sedet ad dextram patris, inde venturus est etc. and Luk saith plainly that as visible as he ascendid, so shall he descend at the latter day and not before as he saith. Acto. 3. be cause they defend there opinion by the wrong interpreation of the words in the Articles of our faith I will answer to one or to objections that they make first they say that this word heaven in the article of our foyth, ascendit ad coelos, signifieth no certain and determinat place but generally all the world heaven, ert, and hell where so ever gods pour be manifested. and so saith that the right hand of God be tokith no place. but the hole poor of God. as when I say: Sedet ad dextram Dei. It is asmuch to say as he is in his humanity every where as his divinity is. Unto the first this i answer. that heaven in no place of the scripture is so taken tough it signify some time all the celestal bodies above, heavens eternal, and the it signifieth the air: as. Psal. 149. à quae quae supra coelos sunt laudent nomen domini. And sometime it signifieth only the suppre place of creatures as in the same Psalm: Laudate eum coeli supremi. Into these superior heavens Christ ascended as the manner of his ascension declareth, Luc. ultimo. Acto. 1. He tok his disciples with him into the mount of Olivet, and bid them there farewell he departed bodily from them as there yeys bore them record, and a clude received this body that it could no more be sen yet what became of this body after that it passed there sight that no question afterward should be where this body was become, Luc saith. Ferebatur in coelum, capit. ultimo. This mutation of place to ascend from the earth only his human nature suffereth, concerning his God head it is every where, and can neither ascend nor descend such as say that heaven and the right hand of God is in the articles of our faith taken for gods poor and might which is every where, they do wrong to the scripture and unto the articles of our faith they make a confusion of the scripture and leave nothing certain the darkyn the simple and plain verity thereof with intolerable sophisms the make heaven: hell: and hell heaven torn up side down and pervert the order of God: if the heaven and gods right hand whether our saniours body is ascended be every where and notith no certain place as these uncertain men teach, I will belyuc no ascension what needeth it seeing Christ's body is every where with his goded. I will interpretat this article of my creed thus: Christus ascendit ad dextram patris, patris dextra est ubique, ergo Christus ascendit ad ubique. See what erronyus doctrine followeth there imaginations. As concerning the right hand of God it is taken sometime for God himself and his omnipotent power. Psalm. 117. dextra domini fecit virtutem, dextra domini exaltavit me. thus his right hand taken for his poor it is every where. But it is not so taken, when when say Christ sittithe at the right hand of God. As mark saith. capit. ultimo and as Stephen said, Act. 7. Video jesum stantem à dextris Dei. But it signifieth ascertain place of joy where as the souls of the blessed sanctes rest. thither hath God translated the body of Christ to be in as mouche joy, as it was incontempt here in the earth as Paul saith Philip. 2. Sitting thus at the right hand of god. his body, is as true man as it was upon the earth and in lenghe breath and weight as physical, matematical, and natural abody as it was hanging upon the cross, in the changing of mortale qualites the humanity of Christ is neither destroyed, nor changed into his deite. but as truly as his godhead concerning his essence cannot be sen. so is his body where so ever it be: subject unto the judgement of the senses. And as he that maketh à house first concevithe à true form in his imagination and yet the imagination nor concept of the mind is not materiali the house so such as dream and imagine a certain fantasy and reduce the form and figure of a true body into there imagination is not a true body, but a concept or imagination of a body, as those men have, that say Christ is in the bread and with the bread yet occupieth it no place, nor is not sensible. This is a wonderful doctrine, to make that glorious body of Christ to be a true body, and yet lackith all the qualities and quantities of à body, if Christ could have souche à dreaming body, as they speak of yet may I not believe, it is in the sacrament corporally because Christ saith Nolite credere. And where they would better the matter with these words that Christ in the time of his being upon th'earth did many things above the nature of abody and carried his body sometime invisible, and entered the house of the disciples the gates being shut, they prove nothing, only the trouble the simple consciens, and stablish souch as be more addict unto the writing of man then unto the writing of god in there error. Peter walked upon the water, yet was very man nothing the less so it pleased god to use his creatures to his glori. Christ's body was nothing changed all though sometimes for fere of the stones, he conveyed himself out of the way, thowghe his disciples knew not how he entered the doors being shit, it is possible Inowg that he opened the doors and yet they perceived it not: men's yeyes be obedient unto the creator that they may see on think and yet not a neither. The scripture so teachite. those isle men that would have done vilanye unto the angels in loothes house Gene. 19 were made so blind they could not find the next door to them, yet bid loathes house still in one place, the same may ye read 4. Reg. 6. how god made blind the assyrians host so that Elizeus led the hole army into the cite of Samarie. Balaam saw to bet his Ass, And yet could not see the angel that the Ass saw till he was reprehended by the Angel Num. 22. here may ye see that those reasons ꝓuiths nothing, that they would Christ's body to be in the sacrament because sometimes he would not be sen of his ennymies. This is our believe that Christ is very man and like unto his brothers, Ebr. 2. therefore where so ever his body be it must have the qualities and quantities of à true man, if his body be corporally in the sacrament and yet with out all propertis of à true body, this text is false habitu juventus ut homo likewise this similis est fratri bus per omnia? They grant that only the spirit of man eatithe the body of Christ in the sacrament: then other the spirit of man is turned into â corporal substance, or else the body of Christ lostithe his corporal substance and is become a spirit: for it is not possibile for the spirit of man to eat corporally a corporal body: no more then he that studith the scripture and commendeth the contents of the Bible to his memory, eatith corporalli the book: but by the help of gods spirit and his own diligence he eatith th'effect, Marie and doctrine of the Bible and in case it were corporally and substantially with paper and ynk in the bottom of the see yet the learned man may comfort himself and teach the mariners in the ship with the contents thereof thowghe the corporal Bible be drowid. So in the sacrament the Christian heart that is instructid in the law of god and knoweth the right use of the sacraments, by the holy ghost and afyrm faith that he hath in the merits of Christ's body and soul which is ascended corporally into heaven, man in spirit receive th'effect, Marry, swetnies, and commodity of Christ's precious body thowg it never descend corporally, thus doth faith and the scripture compel the church to be live. When they say it is in the sacrament and yeth moveth not from the right hand of God I believe not there saying: but require aprobation thereof Christ hath not so great à body to fill heaven and earth corporally similis est fratribus perfectus deus & perfectus homo, they make him there and yet ocopy no place, than it is no body for a true body physical and matematical: as Christ's body is: cannot be except it ocopis place they say I must believe and say with the virgin, Ecceancilla domini. I may not seek to know the means how, Well let them do asmouch to me in this matter as was done unto the virgin Mari and I am content, she could not comprehend how Christ was made man in here belly, yet th'effect and corporal nativity of Christ ascertained booth here reason and senses that she had born a true body. It shall suffice me if they make demonstration unto my senses and warrant my reason that they have present a corporal body: how it cummith and by what means I leave that unto god but until such time as they show me that glorious and perfeit man's body of Christ as it was showed unto the blessed virgin there saying: believe: believe: shall not come into my believe for Christ saith, Nolite credere. Of Christ's words Marci 13. de die illo nemoscit, the moment of the last time No man knowithe, neither the son of god in asmuch as he is man I gather this argument. A maiori, if it be denied Christ concerning his man head to know the last day: munch more to be every where, or to be in diver places at one time is denied his humanity, for it is more impossible and wonderful to be every where then to know many things. I know the Geographus concevithe and comprehendithe all the world in his head. But to be in all places where as his thinks and spirit is ocopyed it is impossible farther Christ is body hath not lost his corporal qualities, but where so ever he be corporaly, there is he with all qualities of abody, and not with out qualities, as these dreamers imagine. I will not judge my saviour that died for the sin of the world to have abody in heaven sensible with all qualities of true man and in the sacrament with out all qualities and quantities of à true body But abhor and detest with the scriptura this opinion as an heresy, so little differing from martion that I can scarce put diversity: as corporally is the corporal and substantial body of all england in the head of him that describith by map or cart, the hole Realm in Italy or other where: so corporally is the body of Christ in the heart of the Christian. The concept imagination or form conceived of england is not the body matter nor substance self of inglond, no more is the spiritual concept of Christ's body, the corporal body itself thowg Avicen and Auerrois would prow such a conclusion yet the faith of our Religion will not suffer it: a Pantasticall imagination to be a true substance to say that Christ's vere natural body is in the earth and yet invisible it is to destroy the body and not to honour the body. Aristole li. 5. metaphisicorun cap. 22. definite what invisible is: invisible (inquit) est quod non habet omni no colorem. Take this from Christ's body that it is truly in the sacrament corporally and yet invisible, is to say Christ hath lost all the colour shape and form of his humanity. But what shall Aristolle do in this our faith, the scripture teacheth what we should believe ascendit ad coelos, sedet ad dex tram Dei patris omnipotentis. Ind venturus est judicare vivos & mortuos, Act. 1. Mar, ultimo, Luc. ultimo. And hath leffte us a sacrament of his blessed body the which wear bond to use religiousy and many times to exercise and establish our faith, and he being absent corporally doth communicate by faith in spirit that most precious body and the merits of the same, and would to god people would use it with more reverence and more awght as the scripture teacheth, with true amendemet of lieff and fyrm faith. I pout out a book in Septembre last passed dedicated to my lord of wincheffter where in I have declared all my faith concerning this blessed and holy sacrament, therefore I will pass to the other office of Christ's pryshed.   

Caput IX.  
THe fourth office of Christ is to consecrate and sanctify these that believe in him. He is not only holy himself but maketh holy others also. As he saith joan. 17. Pro eis sanctifico meipsum, ut sint & ipsi sanctificati perveritatem. this sanctification is none other but a true knowledge of God in Christ by the gospel that teacheth us how unclean wear by the sin of Adamme, an how that wear clensid by Christ for who is sake the father of heaven doth not only remit the sins wrowght willingly against the word of God. but also the imperfectionn and natural concupiscens which remaynythe in every man as long as the nature of man is mortal. How the father doth sanctify his people the prayer of Christ showeth joan. 17. sanctifica eos per veritatem tuam. sanctify them by thy word purche the heart, teach them, hallow them make them apt for thy kyngdon. wherewith? with thy word which is ever lasting verity. The means to sanctify is the word of God, the holy ghost and faith that receiveth the word of our redemption so doth Peter say, Acto. 15. Fide purgari corda nostra. Here is the cause expressed whereby we accept our sanctification by faith saith sanct Peter saint Paul. 1. Corint. 6. showeth for whois sake and wherefore we are sanctified. Abluti estis, sanctificati estis, justificati estis per nomen domini jesu ꝑ spiritum Dei nostri. For the merits of jesus Christ by the operation of the holy ghost. This is to be always marked, that when Christ had prayed his father to sanctify his church by his word, and by his holy spirit and destityd him: to preserve them from isle for his mercies sake He addid the price the merits and just deserving of Gods graces and said I sanctify my self for them because they may be sanctified by the truth. He sanctified himself for the church when he died for the detestable unclenies and fylthinis thereof more stinking and filthy thenever was the thabhorred and leprous body of Lazar 9 as tawghe he had said for asmuch as I offer and submit myself unto the bitter and cruel pain of the cross for the church thou must most holy father sanctify them, and accept them as sanctified, nourish them love them, and defend them for the price and satisfaction of my death. what a consolation is this for every troubled consciens to understand although it be unworthi of remission of sin for the gratnies thereof: yet for the prayer of Christ he shall not be a cast away so that he believe. as Christ said, he prayed not only for his apostles but also for as many as should believe his word till the woroldes end, as many as willbe gospelers as the jove the gospel and there own salvation let them not daily and play with it as although god were a babe to be pleacid with a fig for sin let him think upon the most vile and tyrannous death of him that only was able to cleanse us from sin and from hens beware of sin it suffycit as Paul saith that before we knew the truth to live want only. 1. Cor. 6.   

Caput X. Of this verity and truit that the gospel reachith us only to be sanctfiied in the blood of Christ is confuted the blaspemus pride of the bishop of Rome.  
THat namith himself the most holy father and taketh upon him to sanctify all other men of th'earth as Gods vicar and leave tenant. to absolve à poena & à culpa, to pull out of hell and send to heaven with his pardons Masses and other abominations where as Christ only and solely doth sanctifice as it appeared joan. 17. like wise by the title that Pilate gave him hanging upon the cross. With these words jesus Nazarenus rex judaeorum. This title declareth him to be both Moshia he saviour and Noser the protector and sanctifier of his church as Math. saith ca 2. Nazareus vocabitur. This office of Christ doth abrogate all other things that man's constitutions attribute any holynis unto as be wychyd water Candellis bows or any such Ethnic superstition. For only Christ sanctifieth and all holynis we must attribute unto him. As johan said, Ecce agnus dei, qui tollit peccata mundi johan. 1. behold the lamb of god. To say destined and appointed by god to take away the sin of the world and to sanctify his church unless baptism be a sacrament to be received and honourable used of all men yet it sanctifiet noman, and such as attribute the remission of sin unto the external sign doth offend. johan Matth. 3. preachid penitence in the desert and remission of sin in Christ, souch as confessed their fawtes he marked and declared them to be of Christ's church so that external baptism was but an in auguration or external consecration of these that first believed and were clensid of there sin as he declareth himself in the same place: Ego (inquit) baptizo aqua. I Chrtstine with water as tough he said: My baptism maketh Noman the Better, inwardly it changith noman. But I call and preach to the utward ere. I exhort unto penence. And souch as say they do repent and would change the old sinful lieff. I way shwith water, he that inwardly clensith is stronger than 1 his grace it is only that purifieth the soul: I baptize in penence to say into a new lieff. This new lieff cometh not until such time as Christ be known and received. now to put on Christ, is to live a new lieff. souch as be baptized must remember, that penenc and faith preceded this external sign and in Christ the purgation was inwardly obtained before the external sign was yeven. So that there is too kinds of baptism and booth necessari: the one interior which is the cleansing of the heart, the drawing of the father the operation of the holy ghost and this baptism is in manwhen he believeth and trustith that Christ is the only auctor of his salvation. thus be the infants examined concerning repentanc and faith before they be baptized with water at the contemplation of the which faith God purchith than soul. then is the extereor sign added not to purch the heart but to confirm manifest and open unto the world that this child is gods and likewise baptism with the Repition of the words is a very sacrament and sign that the baptized creature should die from sin all his life, as Paul wrytithe Roma. 6. likewise noman should condemn nor neglect this exterior sign for the commandments sake: thowghe it have no poor to purche from sin yet it confirmith the purgation of sin and the Act of itself pleaseth god, for because the receivers thereof obey the will of his commandment. Like as the Kings majesty that now is: immediately aster the death of his father was the true and legittyme King of Inglond, right heir unto the crown and received his coronation not to make himself there by King, but to manifest that the kingdom apperteynid unto him before, he taketh the crown to confirm his right and title, had all inglond said nay and by force contrary unto gods laws and man's laws with an exterior ceremony and pomp crownid any other man he should have been an adulterous and wrong King, with all his solemnites and coronation. Thowgh this ceremony confirm and manifest a King in his kingdom yet it maketh not a king But the laws of God and of the land that giveth by succession the right of the kingdom to the old Kings first hear male in england an other Realms And the babe in the cradle hath as god right and cleame and is as true a King in his cradle uncrownid as his father was although he reygnid a crownid King xl. years, and this right of the babe should be defended and manifestid not only by the ceremony of coronation, but with all obedience and true subjection. So is it in the church of Christ, man is made the brother of Christ and heir of eternal lief by gods only mercy received by faith before he receive any ceremony to confirm and manifest openly his right and title he saith he believeth in the father the son and the holy ghost and believeth he saith the remission of sin. Doth not only deny the devil the world and sin but saith he will for sake him for ever and serve his master the lord of vertewe King of heaven and Erth. thus assured of god and clensid from sin in Christ. He hath the livery of god yeven unto him, baptism the which no Christian should neglect, and yet not attribute his sanctification unto the external sign, as the Kings majesty may not attribute his right unto the crown but unto god and unto his father who hath not only yeven him grace to be born into the world. but also to govern as a king in the world, who is right and Title the crown confirmyth and shewithe the same unto all the world. Where as this right by God and natural succession presedith not: the coronation, the ceremony availeth nothing a treatur may receive the crown and yet true king nothing the rather, so an Hypocrite and infidel may reeeve the external sign of baptism and yet, no Christian man nothing the rather as Simon Magus and other. Sacraments must be used holily, and yet not to have the office of Christ addid unto them. solely it is his office to sanctify and purch from sin. Itak nothing from the sacraments but honour them and extol them in all things as they be worthy How be it not to munch. I call à sacrament, a ceremony instituted in the law of God, to this end that it should be a testimony of Gods promiss unto ro all souch as believe and signs of gods godwill and favour towards us: as Paul saith that Abraham received a testimony, by the which God testified that he was received into grace, Rom. 4. And as the promise of God the remission of sin is received by faith, so must these Sacraments that be signs tokens and testimonijs of the promise: be received in faith. thus by Christ wear sanctified only. And as Peter saith, the people chosen, a pryncly prished à holy people and peculiar nation to declare the poor of him that hath called us frow the darkenis of error and sin into his wonder full light. these words declare the manner how wear sanctified, and what our office is after we be sanctified: to preach the poor of him that hath called us from the darknies of sin as it is wroten Esa. 43. Populum istum for mavi mihi ut laudem meam annunciet. and likewise ca 66. the Prophets and apostles doth use many times this word: annunciare, pro laudare & gratias agere so doth Paul 1. Cor. 11. Mortem domini annunciabitis donec veniat ye shall show the death of the lord until he come, id est, ye shall celebrat the death of Christ with all prese and giving of thanks: such as be sanctified by Christ must live an honest and holy lief or else his sanctification availeth not, as god for soak the childer of Israel for sin so will he do us, they were elected to be his people with this condition si audiendo audieris vocem uocem meam, & custodieris pactum meum Exo. 19 Eritis mihi in peculium de cunctis populis. He that favoured not the Israelites but took cruel vengeance upon them because they walked not in there vocation will do and doth daily the same unto us, Rom. 11. Therefore one of these too we must needs do that say we be justified and sanctified in Christ, either from the bottom of our hearts amend, or else be eternally lost with all our gostelie knowledge for the axe is put to the rote of the tree. So far is the malice of man procedid, that the Ire of god can be nolenger differed: a great time hath the gospel been known of many men. Yet the lief of the gospel as new to sick, as although it were but now begun therefore see we how God beginnyth again to permit the darkness of error to over whylme the world, souch blindenis ever followeth the contempt of gods word, and the unthankful receiving thereof. Tberfore as we be sanctified by Christ, so let us bare him and sanctify him in our breasts or else we perish, Ro. 6. for faith intendith and always maketh haste unto this port as Paul saith. Tit. 2, ut sancte, just ac pie vivamus: men knoweth not what the gospel is, they read it as they read beuis of hampton, or the gests of Robin hood. If they may know what the scripture saith they judge it sufficient, where as it is clean contrary men should not only read the scripture to be wiser but to be better we bore the name of Christ, and confess him We must therefore be those persons in who is lieff the stappes of Christ must appear or else we blaspheme our master wois name we bore Ro. 6. 13. because after baptism we should live a modest and remperat lief, Christ departed into the desert and fastid. Making this answer unto the devil. Non in solo pane vinit homo, man is not created to the fond pleasures of the world, but to regard what the will of god requireth. They deceive themselves that trust to faith where as honesty of lief followeth not. Faith is matres in the soul of the Christian and entertaynithe no souch servants as be adulterers Thyffes' slaunderours drunkards. Covetous persons. swearers, ille and unocopyed raveners of the meat of the poor. But charity, peace, temperaney, prayer: liberality and flying thoccasion of isle. 2. Pet. 1. lacob. 2. 1. Cor. 12.   

Caput XI.  
AS the scripture teachīte Christ to be the very true priest and bishop the church, prayeth for the church, satisfieth the Ire of god for the sin of the church and only sanctifieth the church. So doth it prove Christ to be the King Emperor and protector of the church. And that by th'office and property of a king that defendithe his subjects, not only by his godly laws, but also by force and civil resistance. As the enemies of his common wealth shall ministre occasion. By those too means every common wealth is preseruid as the scripture teacheth, princes Christenid and ethnics. Aristotelle in his politics. Justinian in the poem of his institutions. The scripture every where. Pharo that would this church of god and common wealth of the Israelites to be destroyed, was loost and all his Army in the see. the idolaters that would make the common wealth of Christ's church one with the common wealth of Egypt were destroyed, such as rebelled: Koreh and Rubinites against the govenrs of gods church Moses and Aron: were destroyed with the artillyrie of gods ire, all the princes and nations that possessid the land of Chanaan, god destroyed to set his common wealth in an order. In the later days when the king of this common wealth should be born the Angel declared unto the blessed virgin of what puissance and pour this kingdom of Christ should be. Regnabit inquit, in domo jacob in aeternum, & regni eius non erit finis, Lu. 1. althow now the commune wealth of the church hath no certain place apointed where it shall remain. as it was appointid in thold law: yet certain we be that this kingdon of Christ remaineth upon the earth and shall do till the earth be burned, Matth. 16. 28. 1 Corint. 15. How be it as Christ won and obtained this kyngdon in the later days with out shield or spear so doth he preserve it with his holy spirit and not will carnal wepynes as Christ said unto Pilate joan. 18. Regnum meum, non est de hoc mundo, Meaning that he would not reign in this world as aprynce of this world with pomp and pride: but defend his people with his holy spirit, that the devil neither the world should not break there pacïence thowghe many afflictions and sorrows should fight against them for the truithes' sake. Christ doth not deny to be the king of the world Before Pilate. But that he meant not to reign woroldlye to the hindreaunc and defacing of temperours' dignity and title as the jews falsely accused him as Cirillus libr. 12. capit. 10. in Johannem saith. and so is the mind of saint Augustine in the same place. This kingdom is spiritual: Christ sitting at the right hand of God the father, praithe for us, yevithe us remission of sin and the holy ghost to fight and overcome the world Hath leffte here in the church his gospel th'only wepyn to fight with all for the time of this mortal lief joan. 17. Where he definithe life everlasting to be the knowledge of god. So doth Paul Ro. 8. prove this kingdom to be spiritual. And that concerning the body it appeareth that Christ defendeth not his people because they live in souch disdain and adversity: but here after it shall appear as Paul saith Col. 3. And joan. 1. Io. 3. Nunc filii dei sumus, sed nondum manifestum est quales erimus. This kingdom shallbe ever persecutid till the woroldes end Psal. 2. 115. 71. Esay the prophet describid the church of this present lief saying. Dabit vobis dominus panem arctum, & aquam exiguam & non auferet à te ultra doctorem tuum cap. 30. thus the church shall remain but always in affliction. I know souche as favorith not the truth will interpretat my words that I condemn all princes and Kings as enemies of the gospel because they peaceable enyoi there kingdoms: so I wish them always so to do with harti prayer to the glory god. But of this one thing I will assure every prince of the world the more sincere he is in the cause of god the more shallbe his cross. I report me unto the Kings majesty that did is which at the first brount as soon as he took gods cause in hand, that Leopard and dragon of Rome: did not only solicitat th'whole forene world aghast him, but also he suffered such an ungodly and detestable insurrection of his papyshe subjects and other more crosses that never should have been moved, had he not unquietid the best of her rest that sat above his maiesti and God also, in this own Realm. they be flatterers of princes that say everything may be ruled with ease. they con consider not what an Ennymye of gods order the devil is: that would not only the gospel of truth to be appressid, but also every prince that studithe the preferment and setting fortb of gods word: the devil never seasith to molest and unquiet every Godly politic and common wealth where there no scripture divine to detect th'art of the devil Aristotile in the 5. book of his politykes were sufficient to manifest the deville ennymyte against all come wealths. farther the nature of man is infyrm and far unable to sustain the office of any vocation be it political, Ecclesiastical, or domestical with out a singular aid of god Wese be saul that noble man who in the beginning of his reign did many noble acts, yet the devil got the victory in the end: his successor David was like wyce so intanglid in the snares of the devil, that with mouche pain he could quit himself from the wicked coupe that the devil had once brought him god Luk of: how be it god defended booth him and his kingdom so that, not only the preachers but also he himself tawght the word of god unto the people as he had promised Psal. 6. 50. god preserveth above human reason his ministers as he did jacob from the hands of Esau. David ffrom Saul, daniel from the lions, and Paul in the ship where as no human hope of salvation was at all but onli the protection of god. Those examples declare that he doth defend his people against all the world by his mighr poor. likewise he governeth this church with his only laws, and would his subjects to know him: to honour him and to obey him as he hath commanded in his law Paul expressith this law Roma. 1. evangelium virtus dei est in salutem omni credendi. Marci ultimo, Predicate evangelium omni creaturae. The only law whereunto this congregation is bound is the gospel, as Christ saith Io. 14. Spiritus sanctus docebit vos omnia, & rediget vobis in memoriam, omnia quae ego dixi vobis. Here Christ byndith the apostles and all the church unto the things that he had tawght them. This common wealth of the true church is known by these too Marks the pure preaching of the gospel and the ringht use of the sacraments thus proveth Paul Ephesios' 2. that the church is bound unto the word of god super fundamentum Apostolorum & prophetarum extructi estis. likewise Esa. 59 Spiritus meus qui est in te, & verba mea quae posui in ore tuo, non recedent ab ore tuo, nec ab ore seminis tui in aeternum. Of the right use of sacraments it is tawght 1. Cor. 11. Mar. ult. Luce ult. & Mat. ult. souche as teacheth people to know the church by these signs The traditions of men, and the succeffion of bishops teach wrong. Those too false opinions hath yeven unto the succession of bishops poor to interpretat the scripture, and poor to make souche laws in the church as it pleacid them. There is noman hath poor to interpretat the scripture god for the preservation of his church doth give unto certain persons the giffte and knowledge to open the scripture. But that yeast is no poor bound to any order succession of bishops or title of dignity. Te princes of the Earth doth give always such poor of civil justice by succession, as one is cheyffe justice for the time of his office to do every thing appettayning unto the same, so hath always his successor the like. God hath yeven the civil magistrates pour and authority to make souche laws for the common wealth as shallbe agreeable with reason and not against gods law and like wyce poor to interpretat the same laws. But this is not to be admitted in the church unto whom god hath yeven the gospel, and inter pretatyd the same by his only son: tawght the meaning and contents thereof himself. To know god, and his ire against sin, the greatnis of sin the justice yeven in Christ, the fere of god. The faith in his promises, the persecution of his membres. The aid and help of god in adversity, the resurrexion of the ded. Where and what the true church is of Everlasting lief. Of the too natures in Chtist of the father the son, and the holy ghost. These be contents of the law where unto god hath bound his church and commanded here to hire his son concerning the interpretation of these points. And at the commandment of Christ the apostles were sent to preach these verities in the spirit of god. It is therefore necessary to retain in the church the doctrine yeven unto us by the apostles, and to be the disciples of there doctrine: and not to fain interpretations of our own hedes contrary unto there doctrine. such as will be the members of this church must be adisciple of the gospel and lern in fere and humblenies of spirit th'articles of our religion as they be tawght there: and not stand unto the iudgent of any man what so ever hebe tough he say truth: for his truth is nothing except th'authority of Gods word contain the said truth. it is a great confirmation of our faith when we see such as were godly persons before us interpretat the scripture and use the Sacraments as we do. As when the heresy of semo satenus troblid the Christian brothers that said this word, verbum in johan In principio erat verbum, did not signify any person: nor substaynce divine. They were confyrmid by the te testimony of Ireneus that hard Policar pus johan the Evangelist Disciple interpretat verbum in the gospel for the sane of God second person in trinity. thowghe we be bound to hire the church to say the true and fayhfull preachers of Gods word as was in this case Policarpus and Ireneus. Not with stonding our faith: Is not grown did upon the authority of the church. But in and upon the voice of the gospel. we pray and invocat the son of God second person in trinity. Because the scripture provithe him to be god, Deus erat verbum. Also: Pater meus usque modo operatur, & ego operor, sine me nihil potestis facere. Item domine jesu accipe spiritum meum. The adversaries of the truth defend many à false error under the Name of the holy church: therefore thief treasons and secret conspirisis must be taken head of. And when the church is named, diligently to consider when the articles, they would defend: were accepted of the church: by whom, and who was th'author of them leave not till the matter be brought unto the first original and most perfect church of the apostles if thou find by there writings that there church used, the thing that the preachet would prove then accept it or else not be not amasid thou the speak of never many years nor name never so many doctors, Christ and his apostles be grant fathers in age to the doctors and masters in learning, repose thyself only the church that they have tawght the by the scripture: fear neither of the ordinary poor or succession of bishops ner of the greater part. For if either the authority of bishops or the greater part should have poor to interpretat the scripture, the sentence of the Pharisees, should have been preferred before the sentence of Zacharie, Simion, Elizabet or the blyssid virgin consider that many time the true church is but a small congregation as Esay saith Nisi deus reliquisset nobis semen, sicut Sodoma essemus. Therefore is not the interpretation of the scripture obligatid unto an ordinary poor ner the most part. As No Abraam, Moses, Samuel, David and Christ's time testifieth. Beware of decete when thou he rist the name of the church. The verity is then assaulted they call the church of the devil, the holy church many times. As Korahe and the rest of the people said unto Moses many times, why have ye deceived the people of god and brought them out of Egypt. They were the church of god nothing the rather thowghe it was pentyd with this holy title, but the church of the devil and a congregation of rebellious and seditious persons as god declared both by word and fact. Moses called not then the church of god but the church of Korahe, not the people of god but rebellions and gods enemies as god declared them to be by his cruel revenging of them so many times had the most part been preferred them the truth had been confundid and Moses and Aron put to death. Remember Christian reader that the yeste of interpretation of the scripture is the light of the holy ghost yeven unto the humble and penitent person that seeketh it only to honour god, and not unto those persons that accleme it by title or place by cause he his à bishope, or followed by succession Peter or Paul. Examine there laws by the scripture and then shalt thou perceive they be the enemies of Christ's church and the very church of Korahe. Remember therefore to examine all kind of doctrine by the word of god. For such as preach it aright hath there infirmities and ignorancy, they may departed from the truth: or else buld some superstition and false doctrine, upon the gospel of Christ superstition is to be avoy did false doctrine to be abhorred who so ever be th'author there of prince magistrate or bishop. As the Apostelis made answer Acto. 5. Oportet magis obedire deo quam hominibus. The superior power hath authority and may make what laws the list for the wealth and preservation of there subjects so it repugnat the law of nature nor the law of god but as touching the church of Christ which governeth the soul of man only the law of god must be obedied. The ceremonies ordeinid for à good order to be observed in the church should not be neglectid as the assemblauns of people in the sabbath day and other feasts wherein the word of god is preached and he sacraments rightly ministered. But ●ese ceremonies that partly superstition, partly avarice partly tyranny hath brought into the church are to be eschuyed, as the saying of private masses blessing of water, bowgh bread, bell or candle with souch like. As for the praying unto dead saints or to have there imagis in te church it is not a ceremony matter. But very plain and manifest Idolatry, contrary unto the express word of god who forbidden dith to make any ymagie and he that prayeth unto God in the name of any dead saint is an Ethnic and knoweth not god. For he followeth his imagination and not the word of god who teacheth and commandeth that we should booth know and pray unto him in his sons name joan. 14. the neglecting of this commandment deserveth eternal pains. Souch as hath a knowledge of Christ from henceforth let them give him his right honour and leave this Idolatry and superstition. Considering that with great pain he won the church out of the hands of the devil defendeth it with his holy spirit and governeth it with the laws of his only word. And consider whether these injuries, blasphemis, trouble, unquietnis and destruction of gods people by the law of the bishops be to be permittid thowghe they cry till they be horse again the holy church the holy church. Were the like trouble in any realm among the kings subjects by the occasion and abuse of the kings majesty's laws, doubtless could they not show under the kings seal there law to be of authority. they should as right is son be put to silence, and there adulterous laws and sophistical glosses removed out of the way thus I know that Christ knew best all the histories of the old law, was the present teacher himself of all verity and most wise to provide for the church souch laws as should preserve it in his absens.  
NOw that we know what Christ, and his office is in the church of god. It is likewise necessary for every man that is Amembre of this church to know what man is, and his office towards Christ for as god hath bound himself by his promise to be our god and helper for Christ, so hath he bound man by his commandment to be his servant and in his word to follow Christ and in Christ god for the commandments sake until such time as th'end wherefore man was made be optaynid, which is eternal foelicite and man restored and made like unto the image of god as he was at the beginning full of justice obedience and love towards his creator and maker I will not studing brevite and to be short wret particulerli of every member and office thereof where with all the hole mass and substance of man is fra, that I refer unto the learned physicians that wrytithe diligently of the parts of man and unto Lactantius de opificio dei. Nethere what man was at his beginning before he sinnid, full of godly knowledge Always lauding the goddenis of his creator: always obedient unto his will, always following the order of reason with out all isle and contrary concupiscence▪ or other carnal resistance. To be short man's nature had been in all things, like unto the law and as perfect as the law of the decalogue or ten commandments had not he sinnid. But what man is now after his transgression thus the Cbristiane reader shallbe advertised.  
Man fallen from his first dignity and original perfection is Now the creature that fightithe with the law of God/ full of darkenis ignorancy/ and of the contempt of god/ without obedience/ fere and lone of God/ Oppreffyd and subject/ unto all calamities and wilful concupiscence both of body and soul.   

Caput XII.  
THe Ennymie of god Ro. 8. The image of the devil, the library of lies the friend of the devil: Right here of Eternal death and the child of damnation Ephes. 2. Murderers by the Means of sin not only of oure selfes, but also of the son of god that never synnid and yet not understonding this our woeful case and condition we neglect both god and his law, and feel not our infirmities and sikenis. the more is our health to be despaired of. He that laborith with a dangerous diseace and yet felithe not the grief thereof shall never find remedy neither have the isle removed. Wese this to be true by natural reoson. Of all diseaces' frenzy is the most dangerous yet the patient felithe it not, nor cannot show where, nor how this woeful and miserable diease molestith him. Therefore very syldom or never besouche persons cured and made hole. Seeing the next way unto health is the knowledge of the diseace. And man is in himself sick and infected with more diseaces a thousand fool than I have rehearsed it is not with out cause, that I say to know what man is to be necessary althowg he it seem not so unto souche as be drunk with the pleasures of the world and never think from the botem of there heart to return unto penence. If the scripture of god and writings of learned men cannot persuade them what the ire of god is against sin my labores shall little avail I know well: yet is every disciple of Christ bound to sarche the glory of god and salvation of his Neighbour and commit the success unto god. It is very difficile and hard for man to know himself: the only way there unto is to Examine and open himself before god, by the light of the scripture: and he that will be hold himself well in that mirror and glass, shall find souche à difformite and disgrasid visionogmis that he will abhor his own proportion so horrible diffigurid. Let man seek no farther than the first commaundent Exo. 20. Deut. 6. Diliges dominum deum tuum etc. thou halt love thy lord god with all thy heart, with all thy mind, with all thy power and thy Neyghbowre as thyself, then shall man perceive his wrecchidnis how that he lovithe nothing less many times than god or his Neigbowr, and ꝑceve that he is the friend of the devil and of the world and à contemnor of god this ways saint james teacheth man to knew himself cap. 1, qui perspexerit in legem quae est libertatis etc. saint james usithe this word law in the Hebrew feace. Thorah which signifyythe a doctrine that theachithe, instructithe and ledithe Amanas well unto the knowledge of himself as of God. So saint Paul admirandis enallagis & prosopopaeis in Epi. Ro. 7. disputat. By the law commithe the knowledge of sin. he calleth the law the power and force of sin, 1. Cor. 15. only the law declareth how great an I'll sin is. and the man that beholdithe the will of god in the law, shall find hime self and all his lief guilty of aeternal death: red the 7. chapter to the romans with judgement and then know what man is how miserable spoiled of verte, wand oppressed with sin: so Paul learned to knew himself. and know not what sin was till the law had made him afrayede and showed him that he was with all his holynies benig à Pharisee damnid. Peccatum occatione accepta, ꝑ praeceptum. decipit me, & per illud occidit Ro. 7. and in the same chapter he she with plainly what he saw in the glass and contemplation of the law that sin was manifestid thereby and the gratnis thereof known. Vt appararet peccatum, per id quod erat bonum, mihi gignere mortem, ut fieret maiorem in modum peccans peccatum per praeceptum. Mark the travyce and play between the law of God, and the conscience of Paul and se how he yevythe thanks unto his master the law and ꝓclemit he it to be a spiritual and holy thing, as a light or torch to show man his ffylthy and stinking nature: saying lex spiritualis est: at ego carnalis sum, venditus sub peccatum, Abondman of sin, and trayture of god. Here thou sayst good reader what amiserable wrecche man is, and how man may know his miseri by the law. How be it thowghe we read it many times we be neither the wiser, neither the better, we be not tawght à deal by this mistress the law, she cannot make us good scholars we daily and play so with the world, we live in souche security and ease, that say she what she list we torn the deaf ear and will not hire: therefore to make man to know himself god sentithe an other mystres to school man, scilicet adversity, than we begin to understand the law of god that disswadithe from sin, and we then know our misery. As David crieth that he is notable to bare the burden of sin if the lord execute justice as the greatnis thereof meritithe, Si iniquitates obseruaveris dne, ꝗs sustinebit? Psal. 130. David when he felt the pains of his adultery, the death of his children the conspyricie of Absalon, the viciating of his wives, exile and banishment and such other calamities. In this school of misery he learned this verse. Who can sustain the ire of god? Now thowghe these temporal pains be more than man can support: they be but sport and dalliance in respect of the pains aeternal: How be it man may learn by them how mouche God is displeased with sin and know himself to be as he is, a vile peace of earth, with all his pride and pomp. And A rebellion unto his maker as no creature else is saving the devil, and he: this innword and secreatyle. Rebellion of the heart, blindnis of the inthintendement, and frawardnies of will is daily augmentid by the malice of the devil and our own negligence that regardithe not what the law teacheth God reguyrithe of man. Because the gospel teachithe we are only saved by the mercy of God, for the merits of Christ our gospelers hath set all at liberty, and carith not at all of souche lief as should and awght to follow every justified man and disciple of Christ: it is no marvel for there is no discipline and punishment for sin, and where so ever the gospel be preached and this correction not used as well against the high is as the lowist there shallbe never agodly church. as a kings army towghthe hearts be never so good cannot resist the force of his enemies with out weapon and artillery necessary for men of war, no more can the kings maiesti the magistrates and preachers preseruethe church against the devil and sin with out thexcommunication of such as openly offend the divine maiesti of god and his word for by this means the sinner is tawght by the scripture to know himself. 1. Cor. 5. congregatis vobis & meo spiritu, una cum potestate domini nostri jesu Christi, ut is qui hoc patravit tradatur sathanae ad interitum carnis, ut spiritus saluus sit in die domini nostri jesu Christi. God would not only the fideles, but also the infideles to be kept `in an order by the discipline of the law, as Paul saith, Lex est iniustis posita like wyce Deut. 19 Auferes malum, ut audientes reliqui timorem habeant, non miseriaris eius. This political and civil use of the law teacheth man to know his faults and this discipline of the law exterior and civil is necessary for man for diverse causes. ffyrst to declare our obedience unto god. Then to avoided the punishment that always god, or else the magistrate revengithe the transgression. Thirdly because of apuplike peace in every common wealth that th'one should not do injuries to the other, neither in body, ner in gods. There is yet an other cause why this discipline of the law is necessary which few men regard Paul saith that it is a school mystres. Pedagogia unto Christ because such as levithe not to sin and to do the thing contrary unto the express word of god: to those Christ is not profitable this use teachite Paul 1. Cor. 6. Fornicatores Idolatre, adulteri etc. regnum dei non possidebunt. And so saith johan, Omnis qui peccat exdiabolo est. He that knoweth himself must refrain from doing of isle. Hire the gospel: and learn the gospel: that the spirit of god may be efficacious in him which cannot be as long as he hath a purpose to continue in doing of isle. Ezechiel speaketh of this use civil and politic of the law: and likewise of the second use thereof which is as I said before to show man his sin, to accuse man before God, to fear him and to dam man plainly capit. 33, Vivo ego nolo mortem peccatoris: sed ut vivat, & convertatur. These words declare that as God would not the death of a sinner, so he requirythe the sinner to cease from doing of isle and to be converted unto virtue. as for the second use of the law which is to declare what sin is I showed before that it manifestith the greatness and vilnies there of as Paul writithe, it damnith sin and deliverythe not from sin: per legem (inquit) cognitio peccati. Lex iram efficit: per legem peccatum fit excellenter reum. Ro. 7, aculeus mortis peccatum, virtus autem peccati lex est. 1. Cor. 15. In men that be addict unto the pleasure of this world the law hath not this use, say the preacher what he list, let the word of God thretyne death eternal for sin it availeth not, he thinkithe that God is a sleep and will at last be pleacid with afygg for sin we shall find the contrary to our great pain, as other hath before our time, that would not belive the word: till the felt the vengeance and punishment of god, as Caim the drowned world with the flood. the burning of Sodoma with other. It is a great and horrible offence to hide or extenuat the judgement of god against sin, and the voice of the law that condemnit the same. God willeth his pleasure to be known openly Hier. 1. Eccededi verba mea in ore tuo: Ecce constitui te super gentes ut evellas & destruas. This use and office of the law none felithe neither percevithe as well as such as be gods friends. Adam, Abraam, jacob, David, Ezechias etc. David said that the fere of gods didispleasure and Ire was no less pain unto him, then although the fyrse lion had rend and dismembrid his body in pieces: sicut Leo contrivit omnia ossa mea Psalm. 22. So saith Paul, O infelix ego homo quis me eripiet ab hoc corpore morti obnoxio. He that befote said, Ego aliquando vivebam sine lege, id est, fui securus, non sentiens iram dei. Now converted from à Pharisie to be and apostle, and brought to à knowledge of himself. He confessythe his inbecillite and faults and saith. Novi quod non habitet in me, hoc est in carne mea bonum, yet Paul confessith that the law maketh us not àferd to be damned because we cannot satisfy it: but that we should come to Christ with these confortabe words. Conclusit omnes sub peccato ut omnium miseratur Agreat consolation for every troubled conscience: thus man may know himself to be as he is a very wrecchid and damnable creature were not the virtue of Christ's death.   

Caput XIII.  
WHat th'office of a justified man is Paul declareth Tit. 2. Apparuit enim gratia salutifera omnibus hominibus erudiens nos, ut abnega impietate & mundanis concupiscentijs, sobrie, pie, ac just vivamus in hoc saeculo. Be these words Paul for biddithe all impiety and dishonest lief and shewithe man that is justified what he should do. Not to live after the concupiscens of the flesh but soberly. Not unjustly and doing wrongs unto other: but rather to Prophet and do well unto all men. It sufficithe not man iustli to keep his gods, But he is bound justly to dispense his gods with other whether they be of the body or of the mind religiously and not superstitiousli. anotable word (pie inquit) as the word of god teacheth and not as man's laws contrary unto gods law teachithe Expectantes beatam spem etc. he provokith men to live well and takithe his reason of the profit and commodity that followeth agodly lief which is immortal lief at the coming of Christ to judgement: likewise with an other argument, a liberatione Christ petitum & ab honesto dedit semetipsum pro nobis etc. the son of god gave neither gold nor silver for our purgation but his awnebody and precious blood: it is therefore an unwourthie thing and not becoming a Christian man that by fay the hath received this purgation to live a vicious and ungodli lief. But we should be an holy people and followers of good works. There is a great virtue in this word zeloten it is not, sufficient to work well: Except the justified man with agodly zeal and ardent desire follow this good work be gone. Therefore Paul saith zeloten calō ergon etnon operatorem bonorum operum whereby we know that all though we be delivered from the malediction, course and damnation of the law (so that we retain a true faith and with confidence in Christ, repugn sin, and over come the terrors thereof) yet are we bound to the obedience of the law, which is Gods will to keep us from living ille, and the more the justified man beholdithe the law the more incresithe the knowledge of sin, the more he beholdithe the mercy of God in Christ, the more is his faith the incresith. the lawis also necessary for theiustified man to teach him withewhat works he should exetcise his faith with all, and obedience unto God. We may not choose works of our own wisdom to serve with all. But would us to be governed by his word as David saith: Lucerna pedibus meis verbum tuum. Also: Frustra me colunt, mandatis hominum. The wisdom of man not governed by the word of God doth soon err. It is carried for the most part with affections and chosithe the works that be contrary to the law of god. There fore this is true, that the ordinance of God still remanithe in the justified man immutable, that he must obey the law, and serve in his vocation according to the scripture, that the exterior facts may bare testimony of the inward reconciliation. The scripture is more diligent and more ample in teaching, the Christian justified man the obedience unto God and virtues lief, than it is to show us our salvation in Christ: for this purpose only that we should not: by our licentious liberty receive the grace of god invayne it is more hard for man to know the gospel them to follow the lief of the gospel, an other man may preach Christ, but the auditor must follow Christ, the sciens of the scripture is practive and not speculative, it requirithe à doer, and not a speaker only. there be many that dissemblith faith, and hath a certain show of religion when indeed in the inward man is nofaithe at all: let every man therefore sarche his own conscience with what faith he is endued and remember that Christ said it is a straight way and narrow, that ledithe to lief Math. 7. and but a few that walkithe there in. therefore our only remedy is to pray for grace and amend.   

PRYNTYD IN ZURYCH BY AVgustyne Fries. Anno M. +D. XLVII.