The acquittal or purgation of the most catholic Christian Prince, EDwarde the . VI King of England, France, and Ireland etc. and of the Church of England reformed and governed under him, against all such as blasphemously and traitorously infame him or the said Church, of heresy or sedition.  
They are gone to Baal Peor, and run away from the Lord to that shameful Idol, and are become as abominable as their lovers. Ephraim flieth like a bird, so shall their glory also.  Ose. 9  

¶ To the nobility and to the rest of the charitable christian laity of England, john old wisheth grace and mercy from god the father, and from jesus Christ the common and only savour of the world, with the gift of perfit faith & earnest repentance.  
Forasmuch as the preachers in England now promoted and set up in throne by the queens highness, aswell at Paul's cross as commonly in open pulpits (in place of Christ's sincere gospel) spew out with scolding, roaring, and railing, the abominable poison of antichrist's tradiciones, as wholesome medicine for the soul: infaming therewith the order, form, and use of preaching, prayer, & administration of the holy sacraments, set forth and exerciced by common authority in the church of England reformed under the government of the most christian King and mayntenour of Christ'S catholic faith, King Edward the vi and most vilely slandering his famous father King Henry the viii for banishing the violent usurped power and supremacy of the romish ancient Antichrist, for being divorced from his brothers known wife, and for taking justly upon him the title & estate of supremacy incident and appertaining (by the undoubted ordinance of God) to his Regal office & imperial crown: So that every indifferent heart enlumined either with the spirit of God by the instruction of his holy word and gospel, or with any common understanding of natural love and civil duty of obedience to his sovereign liege lords, Gods lieutenants under Christ upon earth, perceiveth those false prophets and proud paunched praters to be therein not only horrible blasphemers of the holy ghost, enemies of Christ's cross, tearours of his seameles coat, defilers of his blessed ordinances, controllers of his holy Apostles and primitive true catholic church, and most bloody furious ravening wolnes among his silly sheep, but also most hard hearted heretics, most heinous traitors against the crown and their country, most seditious rebels against the unity of peace and tranquillity of the realm, most perjured pestilent papists, and most wavering wethercockes: like as in their further fruits they are notoryously known to be hollow hearted whoremongers, most saucy shameless sodomites, the manciples of mischief, and very slaves of Satan, and (if they repent not the more speedily) the most fit fire brands of the perpetual flaming furnace of hell. Albeit no few in England have most faithfully resisted the babbling blasphemy & false forged fables of the mitred maskers and shaven swarm of shameless sodomites, not only in suffering hunger, told, poverty, unquietness, and painful prison, but also in patient bearing of the cross of fire, gallows & sword even unto the death, to the comfort and streynghtening of Christ's weak flock, to the converting of many that were woefully wrapped in popish errors, and to the confusion of the lusty railing reprobates themselves and all their train: Yet considering it the bounden duty of every true hearted subject to defend with all his possible power, the innocency and truth of his natural sovereign against the traitorous talk & envious injury of railing reporters, and specially in Christ's cause (whose ministers and officers all Princes & Kings are) whose word and law all chrystianes are most straightly debt bounden not only to embrace, with the belief of the heart, but also to confess it openly with mouth a mid 'mong the adulterous sinful generation of rule and power of this world, and spiritual wickedness in heavenly things: I have thought it no less than my duty, being a natural english man, and sworn to the loyalty and obedience of those worthy famous christian kings against the sodomitical Sire of Rome, and all foreign powers (as all those perjured wetherrockes the shaven sorcerers were) to answerre the forsworn swarm and rabble of railing rutterkines, in defence and purgation of Christ's catholic flock, 
Priests the locusts of England.  called the gospelers church, specially respecting the christian evangelical church of England reformed and governed by the ordinance, rule, and practice of Christ's most holy sacred evangelical law, under our foresaid most christian catholic sovereign, King Edward the vi. who, according to the principal point of his regal office and charge (and according to the footsteps and examples of Moses, josua, David, Salomö, Ezechias, josias, josaphat and other most godly governors & kings, which have their perpetual commendation in the register of gods voke for their hearty diligence & travails in the advancing of his pure religion) sought chief the glory of God, the honour of christ crucified, his own edifying and discharge of conscience, and the instruction & government of his subjects in the true knowledge, faith, fear and love of God and his glorious gospel, and to build the church of England (committed of God to his Regal charge) only upon the foundation of the Prophets and apostles, and to scour the same from the cursed customs, and traunting tradiciones of Satan's sinful synagogue. Albeit I could make a docket of remembrance, how you of the nobility (that were put in authority and trust under the king) might & ought have answered and used those lecherous lying locusts, according to the order of justice, by examples both of divine and profane histories, and by the substauncial godly lawful laws of the realm, for their traitorous slandering & railing upon the lords anointed, their own natural liege lord, for their recarrying of their infernal father the abjured antichrist of Rome in to England again, for their procuring of foreign powers in to the realm, for their false foxelye forging of fables (among the busy headed vulgar commons) against their natural nobility, & for their others to devilish demerits besides: yet now seeing you have already run to far, against your own consciences, so that it seemeth almost to late for any admonition or remembraunceing to sink in to your hearts, being afraid of every barking blast of Antichristes' bawdy beagles, & contentig yourselves to be led (like an ox) by horn and ear, as it pleaseth them to appoint, till they have brought you to blocklaye fair in to the slaughter house, as they have done a great sort of your best fed fellows, I shall spare my pen, & with my continual prayers for your preservation from their clouthes, leave you to God & yourselves. In the mean while, having occasion & opportunity, I shall shape those wicked worms a reasonable answer, least in keeping silence and winking at their licentious liberty & wickedness, we seem to be afraid of their obiectiones, & so make folks believe, they were true, or to acknowledge that the faults, whereof they spitefulli slander us, were in us in deed. The scripture also by the evangelists and apostles commandeth and bindeth us to defend the truth, to refute lies, to bear record unto the truth, and to acquit the faithful Christian in their innocency and right. But what can a man do in so furyons a raging rabble of adversaries, and Injurious entreating of men? Or how should a man begin to defend the church, seeing such a sort of cruel and maddebrayned enemies object so many and so heinous crimes against us, and ding on as it were with quarter strokes on every side? When. S. Paul the preacher of the gentiles and most chosen vessel of christ was accused himself of the jews, in a singular good cause, even the cause of the gospel, furst before Antonius Felix, and eftsoons before Portius Festus lieutenants of jewrye, of many matters, and was more than gainsaid with the power, eloquence, authority, and reputation of his adversaries, & could obtain neither place nor space, to answer unto every point thoroughly, he thought he should defend himself and his cause well enough, if he might show by some evident & most plain homely short reasons, that he never taught contrary to the scriptures, nor against the hope of Israel, but that he was injuriously envy & pressed of his enemies for constantly preaching and defending of the hope of the Resurrection, which the Israelites hold.  
And now following his most godly and singular good example (and using the help, order, and almost the very words of a certain notable profound learned Pastor, who hath done the same in latin, in defence and purgation of the christian gospellike flock & church committed to his spiritual charge) seeing I am barred out of place and time (as an abject out of my natural country) so that I can not possibly answer to all their odious objections in order & one by one singularly by themselves, I shall yet by the help of God, do mine endeavour to declare and set before all men's eyes (by the way of translation, rather mine own edition) that which is most chief and general matter in this cause, with the most clear and plain arguments that I can: that is to weet, that the Church of England reformed and governed under King Edward the vi was no heretical, schismatical, nor seditious Church: and that all other Churches embracing the Gospel in assemblable wise, are no heretical nor schismatical Churches, but the undeniable church of jesus Christ both true, faithful and catholic. Wherefore I beseech you right honourable lords, right worshipful gentlemen, and the rest of my chartable christian countrymen, for the love and loyalty the you bare and owed to your most christian and most loving sovereign liege lord and master King Edward the vi read or hear this simple short treatise patiently and gently, inasmuch as I shall do my diligence as evidently and in as few words as I possibly can, to speak not of all things, that might be alleged in this behalf, but such reasons only, as chief and principally concern this present cause.   

The first chapter.  
first where Christ our Lord sayeth, 
●he Gos●llerschur ●e receiveth the ●ole Scri●tu●e.  my sheep hear my voice: the church of Christ (which to be known from the church of Papists, is called the gospelers church, as the church of England in King Edward's time was) doth acknowledge and receive the Canonical books both of the old Testament and new, as those that were proclaimed and spoken out of Boddes own mouth. There is none of them, that it denieth or refuseth, but receiveth and retaineth them all holly and perfitly. Nother doth it capciously reason, about the receiving of those books, who hath received them, or who hath refused them: nor whether is of greater force, the authority of the church receiving the scriptures, or of the scriptures them selves received. For albeit we read that S. Austen wrote thus: Non crederem evan gelio, nisi ecclesiae catholicae autoritas me commove ret. I would give no credence (saith he) unto the gospel, if the authority of the catholic church did not inove me: yet Berson the chancellor of Parise, 
Gerson.  a right excellent famous man in his time, doth in his second book De vita spirituali like a discrete profound learned clerk, say: S. Austen in that place, taketh the church for the primitive congregation of those faithful christian men, that hard and saw Christ, & were his record bearours. For when, there crept out diverse sundry Bospelles in the church, while the apostles & disciples of Christ were yet living, they that had seen Christ himself, & had hard his apostles, could testify which were right and true, and which were not. Ireneus also in the xi chapter of his .3. book Contra haereses, showeth by many manifest proofs, that there ought to be but only 4. gospels, and yet he maketh no mention of the church, that there ought to be but only 4. gospels, because the church hath received no moo but only 4. but because the Lord hath so appointed. For there was never man that in any Convocation or Synod assembled all for that purpose from the beginning, confirmed the Canonical books of the scriptures, or decreed which were canonical, which were not, but the thurche as it received them of the weiters, & authors the holy Prophets and Apestles themselves, even so did it deliver them (as it were by hand) unto her posterity. It was late ere it begun to be decreed in counsels upon canonical and not canonical books of scripture: not that there was no diversity of them before that time, or that the books of holy scripture had none authority before that time (as they had and must have divine authority in deed, although there had never been counsel holden) but that the holy men of God were disposed to show their judgement also, against such as bare to unfrenly a mind against the canonical books of scripture. And we confess all, that the church is builded and set upon the foundation of the Prophets and apostles: so if the doctrine of the apostles and prophets be the foundaceon of the church, than it followeth of necessity, that the authority of the doctrine must needs be of greater force and importance, than the authority of the church. We therefore in England did receive, as the Gospelers church else where doth still receive all and singular Canonical books both of the old Testament and new, and namely those that the Greek writers Melito, Origene, and Eusebius Caesariensis, and of the latins transverse and Jerome have affirmed by their own hand writings, to be taken and reputed of the ancient fathers, yea even from the beginning, for the undoubted true Canonical scriptures.   

¶ The second Chapter.  
AS touching the truth and perfit integrity of these books, 
Of the truth and perfection of the canonical scriptures.  we doubt nothing thereof at all: & in such places as be doubtful & hard to understand, we teach men to make recourse unto the original fountains whereout they were translated. S. Austen contra Adimantum the 3. chap. saith: Si admittamus haereticis, quod caussantur, libros sacros esse corruptos, nullus erit contentionum finis. That is: if we grant unto the heretics (as they find fault) the the books of holy scripture are corrupt, their willbe none end of contention. And in the, 2. chap. of his xi book Contra Faustum Manichaeum, he sayeth: Si de fide ex emplarium quaestio verteretur, sicut & in nonnullis quae paucae sunt & sacrarum literarum studiosis notissimae sententiarum varietates, vel ex aliarum regionum codicibus unde ipsa doctrina commeavit nostra dubitatio dijudicaretur: vel si ibi quoque co dices variarent, plures paucioribus, aut vetustiores recentioribus praeferrentur. Et si adhuc incerta esset varietas, praecedens lingua, unde illud interpretatum est, consuleretur. If question should be moved, concerning the credence to be given unto the copies of the books of holy scriptures, as it chanceth in some diversities of sentences, which are but a few, and known (at the fingers ends) to them that be students of holy scriptures, either our doubt must be resolved by the texts of other countries whence that doctrine came, or else if the texts themselves did vary in that behalf, the greater number should be preferred before the fewer, or the ancienter before the younger. And in case the diversity were yet still uncertain, it should be tried by the former tongue whereout it was interpreted or translated. For the same Austen rehearseth in an other place & it is alleged in the decrees Dist. 9 ut veterum librorum fides de Hebraeis voluminibus examinanda est, ita novorum veritas Graeci sera monis normam desiderat That is: like as the truth of the books of the old testament is to be tried by the Hebrew texts, so must the books of the new be ruled by the truth of the greek tongue. And again in the xi chapter of his second book De doctrina Christiana, he saith: Latini homines & duabus alijs ad scripturarum divinarum cognitionem opus habent, Hebraea scilicet & Graeca, ut ad exemplaria praecedentia recurratur, si quam dubitationem attulerit latinorum interpretum infinita varietas. Latin men (sayeth he) had need of two other tongues also to the perfit knowledge of holy scripture, that is to say, the Hebrew and Greek, that they may have recourse unto the original copies, in case the infinite diversity of latin interpreters have caused any doubt Thus much saith Austen, which hath taught us to be more favourable unto the sundry translaciones of the Bible, and to judge more purely of the authentic book being written in his own language, than those men's wonted manner is, which taking upon them to have the holy ghost, bind all the church universally unto the common received latin translacien contrary to the judgement of all the ancient doctors of the church: and condemine all godly and faithful interpreters of the Bible foully of ingratitude.   

¶ The iii Chapter.  
We of the church of England reformed and governed under King Edward the 
All truth and godliness to be sought in the scripture.  vi and all other gospelers churches do constantly believe, that all truth is to be sought and believed, and that all godliness and true serving & worship of God is most pleyntifully comprised in the holy sacred authentic hook the Bible, so that the man of God is perfectly prepared unto all good works, unto all good parts of office and all duties doing. And on this wise doth the gospelers church dame and think of the Canonical scripture. Wherein it differeth toto much from the church of heretics, that most unjustly either defame the scriptures of uncertainty and imperfection, or else do not receive some particular books thereof, or if they do receive them, yet they corrupt and mingle mangle them, and contend with tooth and nail that all things necessary to godliness and salvation, are not fully contained in them.   

The, iiii. Chapter.  
ALso where S. 
The meaning of the scripture. 2. Pe. 1.  Petre pronounceth in plain words, that prophesy, that is to say, the declared scripture was not brought by the will of man, but the holy men of God being enforced spoke as the holy ghost taught them, and that therefore the scripture (which is the word of prophecy) is not of man's private interpretation: furthermore where Paul according to S. 
Ro. 10.  Petres words, commandeth us to moderate prophecy, that is, the office of interpretation after the proportion of faith, and that the interpreters use a discrete sobriety, and abide within the bands of faith, as the Lord hath bestowed unto every one the measure of faith. The gospelers church admitteth not every interpretation of the scriptures after every one's opinion, but that only which is fet out of the scripture self, which is of the spirit of God, by whom the scripture is inspired, which agreeth with himself in every thing, and accordeth with the rule of faith and charity, whereof we shall anon speak more largely. For the scripture can not be expounded by any other spirit than by the self same, by whom it was delivered and set forth. 
〈◊〉. 8.  As Thirst saith in the gospel: If you have God to your father, why do ye not know my speech? 
●●m. 8.  And the apostle saith: He that hath not the spirit of Christ, is none of his. And again: what man knoweth the things that be of man, 
Cor. 2.  but the spirit of man which is in him: so the things that be of God, non knoweth but the spirit of God. But we have not received the spirit of the world, but the spirit which is of God, that we may know what things are given unto us of Christ. In deed after such sort we affirm, that the scriptures are clear, which the heretics contend to be obscure, so that in this behalf we have no thing to do with them.   

The .v. Chapter.  
IN this case we do in no wise reject nor contemn the disputations, reasons, 
what is be attributed unto the fath●● the interpreters of scripture.  and expositions of the holy fathers (I mean the ancient old bishops and doctors of the church) upon the scriptures, as Ireneus, Origene, Chrisostome, Ambrofe, Jerome, Austen, and such other like, so their exposition & judgements vary in no point from the rules of the Apostles. For their mind and will was, that their writings should be none otherwise deemed of, nor no further fidelity attributed unto them. Hereof let S. Austen himself tell the tale, where he writeth to Fortunatianus in his third epistle in these words: Neque quorumlibet disputa tiones quamuis catholicorum & laudatorum hominum velut scripturas canonicas habere debemus, ut nobis non liceat, salva honorificentia, quae illis debetur hominibus, aliquid in eorum scriptis improbare atque respuere, si forte invenerimus que aliter senserint quam veritas habet, divino adiuto rio vel ab alijs intellecta vel à nobis. Qualis ego sum in scriptis aliorum, tales volo esse intellectores meorum.  
That is, we ought not to repute any men's reasons and sayings, though they be catholic and praise worthy men, as we ought to do the canonical scriptures: as though we might not (saving the reverence due unto those men) improve and reject any thing in their writings, if we chance to find that they mean otherwise than the truth hath, whether it be understanden by the help of God of us or of others. As I am in the writings of other, such would I have to be understanders of mine. The same S. Austen doth more largely expound this his judgement in his epistle to S. Jerome, & in the 5. chap. of his. 11. book Contra Faustum, and in his. 48. epistle Ad Vincentium, and in the. 3. chap. of his. 2. book, De Baptismo Donatistas'. Furthermore he reasoneth upon general Counsailles with Maximinus' bishop of the Arianes in his. 3. book, and among other things sayeth: Sed nunc non ego Nicenum, nec tu debes Ariminense, tanque praeiudicaturus, proffer consilium: nec ego huius au thoritate, nec tu illius detineris: scripturarum authoritatibus non quorumque propriis, sed utrisque communibus testibus, res cum re, caussa cum caussa, ratio cum ratione concertet. But now ought not I (sayeth s. Austen) to allege the Counsel of Nice, nor thou the counsel of Arimine, as though to have that vpperhande there by: but by the authorities of the scriptures not by every man's own authority, but both sides having common witnesses, let matter plead with matter, cause with cause, & reason with reason.  
Here you see S. Austen calleth us from counsels, yea even from the most sacred cownsail of Nice, unto the authority of the scriptures.  
Panormitanus therefore (a writour of late days) seemeth not to speak fond nor falsely, where he sayeth, 
Panormitanus.  Plus credendum est uni laico afferentiscripturas, quam genera li concilio universalem representanti Ecclesiam, si scripturas non afferat.  
There is more credence (sayeth he) to be given to one lay man that bringeth forth scriptures, than to a general Counsel, which representeth the hole universal church, if they bring not forth scriptures. Therefore if the sayings or judgements of fathers or expositions of the scriptures vary from the canonical scripture & the rule of faith, there is no cause why any man should lay against us, that the fathers were right famous learned men, singular holy men and men of reverend antiquity. For the prophets and apostles of Christ were greater learned, more holy, & of more ancient antiquity than they. Nother is there any cause why any man should charge us with the multitude of churches, that have agreed in this or that meaning, or in this or that exposition. For the consent of Christ's prophets, Apostles and patriarchs is worthy much higher reputation in sincere religion and godly understanding of religion, manifestly revealed unto us by the scriptures. And if a man would reckon us up thus many and thus many great realms and hole countries that are of this judgement or that, we will cheoke him with the travails of one man, even poor Paul, which filled all places full with the plain sense and simple understanding of the Gospel from jerusalem and the coasts lying round about unto Illiricum.   

The vi chapter.  
notwithstanding in this behalf I may not say nay, 
Of the catholic understanding of the scripture.  but the holy fathers the old interpreters of scriptures do many times make mention of some certain undeniable & most catholic meaning of the scriptures. But yet we may not understand that of their own peculiar expositions, seeing they vary very often in their interpretations and disagree with themselves, and accord not with other interpreters of most excellent judgement: yea and wondrous many times one reprehendeth an others exposition. As we need to seek no further examples but of S. Jerome in his Commentaries upon the Prophets. And the catholic church of God hath always had and hath yet at this day, a certain catholic and assured true exposition of the scriptures, grounded of the concordance of faith, and set forth for Christ's people to follow it in all points: wherein all godly men, albeit they descent in other matters, yet they agree in it: as where we read in scripture that God made heaven and earth, that he spoke unto the fathers, and that he hath and doth still reward the good and punish the evil: the catholic understanding of faith biddeth us understand those sayings of the true ever living merciful God, & not of a fierce cruel God that were a maker of evil, as Cerdon, Mertion, and Manicheus in their fond fables flirted out the matter. Also where we read that God worketh all in all things: the catholic sense of faith chargeth us, that we take not God to be the author of sin. For we bring and commit sin (as it were by inheritance) even of our own original vicious poisoned nature. And the holy people (while they live in this world) are endangered to sin, & are saved by the mere mercy & free pardon of God, & not by their own merits. Furthermore where the scripture speaketh of God, and calleth him the Father, the son, & the holy ghost: the catholic sense of faith & of the church biddeth us understand, that God is one in substance, & three in persons. And where the scripture affirmeth Christ to be very perfit God & very perfit man: the catholic sense of the church biddeth us understand Christ to be & abide in diverse natures but not confused in them selves, & yet in one inseparable person. Praxeas and Sabellius confound & iomble the persons together. Arius denieth the son to be very God consubstancial with the father. Valentinus denieth the son to be very man of all one substance with us. Nestorius dissevereth his person. Eutyches & Timotheus make the natures of his Godhead & manheade all one. But the catholic church always retaineth her own true right understanding of the scripture: which for all that the holy fathers in their written works & disputations against heresies have declared & confirmed by that scriptures.  
For that cause the holy fathers have ever objected the catholic mind of the church to heretics, howbeit they did straight ways confirm and declare the same by the scriptures, and deduced it religiously out of the chief principles of our faith.  
As I shall anon speak of these matters more at large. And this self same catholic sense & understanding of the scriptures, the gospelers church keepeth diligently perfit, & sound even at this day, as King Edward the vi and the church of England did in his time.   

The vii Chapter.  
Therefore the gospelers church doth not call every one at adventure (tag & rag) to be ministers of God's holy word, 
Ministers of the gospelers church.  but such men as be furst exerciced in the holy scriptures, and in the catholic understanding of faith with the church. For there be chosen unto the holy ministery of the church, men of sound doctrine and upright life, according to the Apostles rules. And like as saint Paul, when he ordained Timothee to be bishop, bindeth him as it were with an oath, 
2. Timo. 5.  to preathe the Gospel sincerely, saying: I charge the in the sight of God and our Lord jesus Christ and of the chosen holy angels, that thou keep and observe this with out rashness of judgement. 
2. Timo. 4  And eftsoons he sayeth: I charge thee before God & our Lorde-Iesus Christ, which shall judge both the quick & the dead at his appearing, and in his kingdom, preach the word, be fervent, and reprove in season and out of season. etc. Even so doth the Gospelers church bind their ministers by an oath, that they make no new gloss nor expositions of their own heads nor utter in their docerine any thing against the scripture and the true catholic understanding of faith: but every where and in every point both to respect & only follow the canon and rule of faith. And in the yearly convocations which the gospelers church useth, there is diligent inquisition and search made upon the pastors, and upon the life and doctrine of every minister, whether it be sound and upright or not, lest the sorer fall of the minister should make a good part of the church committed to his spiritual charge, to fall miserably into evil with him.  
The like order was appointed & set forth by king Edward the vi to his church by his public commission & commandment, only the fault of not executing the same was in some of his corrupt doublefaced dreaming counsellors, and traitorous hearted Popish Bishops and ordinaries, by whom the virtuous good King was deluded.  
And so in this matter again we are most far of from the heretics church by all means. For the heretics (both Papistical and Anabaptistical) like as they run when no man sendeth them, nor have any regard to the said general rule, inasmuch as they be a rule and a law to themselves, even so may they in no wise abide any reformation or correction.  

Of the chief principles of our faith and religion.  In deed the Gospelers church doth most religiously keep the catholic understanding of the church and the chief principles of the true catholic religion and doctrine. Our congregation believeth and embraceth the first promise that the eternal almighty God himself made & pronounced in Paradise, saying: 
Goe 3.  I will set enmity between the and the woman (or that specially appointed woman) and between thy seed and her seed. It shall tread down thy head, and thou shalt tread upon his heel. For we know & acknowledge that the furst and principal ground works of our faith and salvation were sattled and comprised in this promise. For we are lost through our own sin, but we are saved by the mere mercy of god through christ, in whom, like as God hath freely chosen us from everlasting, even so he openeth unto us by his word (when it is best time in his sight both for his own glory and our commodity) that we through his grace should believe in Christ the son of the most sovereign high God and of that excellent woman, 
Hebr. 2.  the most blessed virgin Marie, and so be saved. For Christ by his painful passion hath broken and stamped under foot the head or kingdom of the Devil, in that he hath conquered death, abolished sin, & despeched damnation quite out of the way from all faithful Christians.   

¶ The .8. Chapter.  
We and our Gospelers churches do believe and religiously embrace that only and eternal covenant that God made to Adam, 
The covenant of ●od with ●en.  furst in Paradise, & afterward many times renewed and plainly compacted with the holy fathers, as Noah, and singularly with Abraham the father of the believers, adding thereto the Sacrament of Circumcision. For the Lord appeared unto Abraham, 
〈◊〉. 17.  and said unto him: I am El Saddai, a mighty strong God, every where present and omnisufficiently filling all with all good things. Walk before me and be perfit, and I shall raise up, that is, I shall repair my covenant between me and thee, and between me and thy seed after thee in their generations with an everlasting covenant, that I may be thy God & thy sedes after thee.  
All these sayings we apply also unto us, 
●ala. 3.  in that the Apostle said: if you be of Christ, than in deed ye are the seed of Abraham, and heirs according to the promise: in that Baptism was given unto the church in stead of Circumcision: and also in that we have received jesus Christ our Lord the end and accomplisment of all the promises.  
Our churches do religiously embrace the most holy tables of this eternal covenant, 
The tables of the covenant.  graven with the very finger of our almighty sovereign Lord God, in two tables of stone with great mystery, and to th'intent they should the longer endure and given to the church of the Israelites & of all faithful believers throughout all the hole world, of God himself by his most blessed servant Moses. In the which as it were in a certain handsome short sum (and yet most fully expounded) we have recited and contained all mystical matters pertaining to godliness, and the most sure testimony of God's good will towards us, and the most perfit rule of all out offices and duties.  
These tables (I say) that were written with the finger of God, and proclaimed beforehand with Gods own mouth in that great church at the mount Sinai, we keep entier perfit, sound & uncorrupt: we take away nothing, we alter nothing, we put to nothing, we leave out nothing, we thrust in nothing contrary to Christ's mind, we change nothing at al. From the bottom of our hearts therefore we abhor idolatry, which we see also condemned so zealously and so earnestly of the prophets and Apostles. And therefore we should think it abominable wickedness, in case there be seen in our temples (dedicated only unto God) any Images either of God himself or of his saints, much more of profane men or women. S. Paul reasoning with the most witty learned breaks of Athenes, 
Act. 17.  sayeth: For asmuch as we are the generation of God, we ought not to judge that the alwelding God is like unto gold or silver or stone craftily graven, or unto the invention of man. By means whereof we read also that S. john the Apostle and Evangelist charged Christ's Church, saying: Babes beware of Images: 
●. Io. 5.  which words the ancient writour Tertullian in his book De corona militis expoundeth thus. Custodite vos ab Idolus: non iam ab idolatria quasi ab officio, sed ab idolis; id est ab ipsa eorum effige. Indignum enim ut ima go Dei vivi, imago idolis & mortui fiat. That is, keep yourselves from idols, not now from idolatry, as from the service doing, but from the idols, that is, from the very images of them. For it were wrong, that the image of the living God should be the image of an idol, and of a dead thing. Therefore our churches are by these words acquitted from the crime of heresy, which a great meignye of bishops, preachers, and Papists (with stamping and staring, scolding and roaring) charge us withal, and for none other cause, but that the images of God and his saints be thrown out of all Christ's temples, and were in no wise received any more in King Edward's days, but the scriptures of the living God set in their places. There is no doubt (sayeth Lactancius, 
Li. 2. ca 19  Constantinus schoolmaster) but there is no religion, wheresoever an image is. And S. Austen in his catalogue, wherein he rehearseth all the heresies of his time, reckoneth among them, one Marcelia, a woman of Carpocratia, which worshipped the images of jesus Christ, of Paul, of Pythagoras and of Homer, with making addration and incensing to them. For the holy martyr S. Ireneus in the 24. chap. of his first book Contra haereses reporteth that the heretics called Gnostici did worship the express lively painted image of our savour Christ, the pattern whereof they sent unto Pilate the lieutenant of jewrie who found the means to have Christ, set forth (as an heathen man) by image like unto himself when he was alive, by singular cunning payntours and carvers. And yet that bishop and martyr inveighed to the uttermost of his power against that image, which the Gnostici set so much price by: 
A  and if it were now to be had, it should be reputed among the most holy relics.  
But this Bishop was not a severe earnest persecutor and enemy of images and image service alone: for it is known to all men what Epiphanius the Bishop of Salamine Cyprus did, 
〈…〉  as he writeth of himself in his greek Epistle, that S. Jerome translated into latin: which doubtless he would not have done, if he had thought Epyphanius fact to have been sacrilege.  
Epiphanius also saw a vail hanging in a certain church door stained and painted, and having an image as it had been of Christ orsom saint. But he plucked it by the end, 
In tomo Hiero. 3. fo. 73. b  and rend it down thinking it unworthy that the image of a man should hang in the church of Christ, contrary (as he saith plainly) to the authority of the scriptures. And he exhorteth john bishop of jerusalem, to charge the elders & ministers of that place, the they should hang up no such veils, which come against the religion of Christ. For he said it was more dreaming the duty of a bishop, to see that such scrupulosity (for so he termeth the use of images in temples) should be taken out of the way, which is not worthy of the church of Christ. Now there is no good ground for the papists to object unto us the sentences and decrees of Gregory B. of Rome, Damascene the greek writer (Bardiners' great clerk) and of the seventh Synod, which they call the Synod of Nice, against these so clear and so substauncial authorities. For these that I have alleged are of much more ancienty & certainty than theirs be. Therefore who so ever reporteth us to be heretics, because we lack images, let them first prove the law of god heresy, let them prone the testimonies & judgements of the Prophets and Apostles heresy, and let them prove the sayings and doings of Ireneus, Tertullian, Lactantius, Epiphanius, Austen, and Jerome to be heresy, and when they have done so, let them come and condemn us of heresy also. And so they will do one day, when they can. But if they spare them, let them be good to us also, Now will we return to our purpose.  
Our church (called the gospelers church) doth religiously hold and confess that most excellent and most true godly belief called Symbolum apostolicum or the apostles Crede. 
〈◊〉. apost● Crede.  Which though it be purported in no place of the scriptures in the very same form of words that we rehearse it in, yet it is all holly, and every title of it fet out of the apostles writings. This Crede comprehendeth the most plenteous full form of belief, so that our elders did by it (as a most tried and certain sure rule) always prove and try, who were true right catholic believers, & who were false believers and heretics. 
Sym●n. is.   
S. transverse in the exposition of this apostles Crede saith, that this greek word Simbolum is a declaration, a collation or a gathering of sundry matters together into one form. And for this cause this same declaration is set and compact together by conference of the apostles doctrine, that thereby it might be known, who confessed Christ truly according to the rules of the apostles. The holy Martyr Ireneus after the rehearsal of the apostles Crede, saith: 
Li. con● haereses. Ca 3.  Forasmuch as the church dispersed throughout the hole universal world hath received this confession and Crede, it observeth it diligently, as though the hole church were dwelling all in one house, and preacheth and confesseth it after all one consonant sort, as if all the church had but one mouth. For albeit the speeches in the world be unlike, yet the virtue and power of the declaring thereof, is but all one & the self same one. And neither the language that is in Spain, nor the speech that is in France, ne the languages that are in the east countries, ne yet the Egipcians tongue, nor the Lybianes speech, neither the languages that are used in the middle parts of the world: but as the sun of gods making is but one and the self same one in all the hole universal world, so doth the light & preaching of the truth shine every where & lighteneth all folks that are willing to come to the knowledge of the truth. And neither the bishop of the church himself that hath the best utterance, speaketh any thing else but these articles, neither doth he that is of slenderer utterance, speak any less. For seeing there is but one and the self same one faith, neither doth he that is able to utter it at large, speak any more, nor he that can not utter the matter so plenteously, speak any less. Thus much hath Ireneus. Therefore it is most certainly out of peradventure, that the full form of belief, is most fully comprehended in the Apostles Crede, and he that constantly and purely continueth therein to the end, shall doubtless obtain everlasting life, as Athanasius sayeth: who so ever willbe saved, before all things it is necessary that he hold the catholic faith, which faith except every one doth keep holly and undefiled, with out doubt he shall perish everlastingly.  
Nother doth Christ's church of the gospelers cleave superstitiously & frowardly unto the words, neglecting the holy sense & right meaning: and therefore it joyfully receiveth all declarations and conferences of faith (called in our common speech, Credes) whether they be set forth by the holy fathers or true faithful counsels, though in more and more copious words, yet nothing varying in sentences nor containing any contrary matter. Therefore we receive and reverence the Crede of Nice & of Athanasius, and the second set forth Crede, called Symbolum Constantinopolitanum, and all other good definitions of faith agreeing to those same. And so we reprove and reject all heresies, and hold accursed all heretics condemned by the holy scripture either in the Counsels or out of the counsels. And so we condemn Simon Magus with all simony, Basilides, Valentinus, Martion, Braxeas, Artemon, Montanus, Novatus, Sabellius, Appollinaris, Arius, Eunomius, Macedonius, Manicheus, Nestorius, Eutyches, Priscillianus, Donatus, Pelagius, helvidius, the Monothelites, and all other of the like leaven. So that the church of gospelers is not a congregation of heretics, nor a swarm of schismatics, as the Papists and settaries do wickedly and falsely lie upon us, but a true christian and catholic church of jesus Christ.   

The ten Chapter.  
THe very civil law itself doth also reckon us among the catholics. For the emperors Gratianus, Valentinianus, and Theodotius writing to the people of Constantinopole give them this decreed commandment. We will that all people whom our imperial clemency hath the government of, live in that religion, which S Petre the apostle set forth to the Romans, as the religion that he himself maketh mention of, beareth record even unto this day: the which it is evident that bishop Damasus & Petre bishop of Alexandria (a man of apostolic holiness) did also follow. That is to say, that we should according to the apostles discipline & doctrine of the Gospel, believe one Godhead of the father and the son and the holy ghost under like Majesty and holy Trinity. Those that follow this law, we command to take upon them and embrace the name of christian catholics: and the rest as (witless and mad folks) we judge to bear the infamy of heretical learning. etc. If any man be ignorant what was the faith that the holy fathers Damasus and Peter B. of Alexandria professed, let him learn of the ecclesiastical histories. They varied not one tote from the apostolic and Nicene Crede. Therefore seeing we believe them with all our hearts, we are purged clean from the slander of heresy, which our adversaries go about wickedly to discredit and blemish us withal.  
But I know well enough, they will charge us, that we do not only not receive the tradiciones of the apostles, but also contemn them and utterlyreiecte them: and that therefore it is but lost labour for us to pretend an uncorrupt sound faith, specially forsomuch as the imperfection of the doctrine of the apostolic scripture is most fully perfected by unwritten tradition by word of mouth, & for that cause the unwritten traditions to be of equal authority with the apostolic holy scriptures. And seeing we reject the traditions, it followeth that our doctrine and faith is not perfit.  
Now in asmuch as our adversaris the Papists make these the top and root of all their matters, as they themselves report in their open decrees and books: we will talk a little (as sortenesse of time shall suffer) of the traditions of Apostles & Fathers. I find this word Tradition many times in the holy Apostles writings. 
Traditions.  For where the history of the gospel was not written from the beginning of any man, the Apostles of Christ, as they saw with their eyes, and heard with their ears, and received out of Christ's own mouth, so did they declare in deed the words and deeds of Christ to the congregations, by tradition, or lively word of mouth, but yet not without scripture. For look what they learned & preached of Christ, they confirmed the same by the scriptures of god's law, of the Psalms, and of the prophets, And at length when God saw time he admonished his Apostles by the holy ghost, that they should enroll that lynely tradition partly in to wrylting themselves, and partly should cause other to write up the rest. For so the Evangelist Luke reporteth, that he with all diligent foresight and sure search of all things before hand, wrote a most certain true history as they instructed him, which from the beginning had seen with their eyes, and part of them also had been ministers of the things themselves, which they spoke of. Such a wytour was Mark also. As for matthew & john the Apostles, they were both seers and hearers themselves. Now for asmuch as the church of Christ hath these scriptures at this day, it can not be chosen but it hath also the full faith, doctrine or tradition of the Apostles. For the Apostles in their writings left out nothing, that they believed necessary, and that seemed to appertain to the making up of the doctrine fully perfit. I am not alone nor the furst that avouch this. For there were that have spoken the same before me, Ireneus and Papias, very ancient old doctors of the church. For Ireneus in the first Chapter of his. 3. doke Contra Valentinianos, sayeth: we knew not how our salvation was bestowed unto us by any other men, than those by whom the gospel came unto us: which they at that time preached unto us, and after ward by the will of God they delivered unto us in scripture, that is, in writing, to be the foundation & pillar of our faith. Nother can we safely say, what they preached, before they had perfit knowledge.  
And Papias in Eusebius Caesariensis sayeth: 
Eccl. histo●●i. 3. Ca, ●lt.  Mark (when he was Petres interpreter) did diligently put in writing what so ever he kept in memory, as necessity required. For this one thing he thought upon, that he would leave out nothing that he had heard. The Apostles therefore wrote all that was necessary unto the salvation of all faithful believers: As john the Apostle reporteth in the end of his gospel most manifestly the he hath done. 
〈…〉. 21.  jesus did many other things (sayeth he) which are not written in this book. But these are written, that ye may believe and live. This scripture therefore is sufficient to inform our faith fully, and to attain everlasting life.  
Therefore we are certainly assured that we have the declaration or tradition, which the apostles taught concerning the salvation of faithful believers, sufficiently and fully comprehended in the scriptures. Touching this tradition the apostle Paul making mention in the furst to the corinthians, saith, 
1. Cor, 11.  that he delivered the unto them which he received of the lord. Nother speaketh he in the words by and by following any thing, but the same that we read in the gospel written almost word by word. In the same epistle he speaketh also of the same tradition, and saith: I delivered unto you that which I received, 
1. Cori. 13.  that christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures. Again he maketh mention of his manner of teaching or tradition 2. Thes. 3. but he openeth in plain flat words which a one it was. And in the .2. of the Thessaloni .2. he speaketh eftsoons of tradition: Therfort brethren (sayeth he) stand and hold fast the traditions which ye have received, whether it be by word of mouth or by epistle sent from us. Now Paul comprehendeth all his hole doctrine, which he calleth by a general term, tradition, in word spoken, and epistle written, By word, he understandeth the preaching of the gospel which he had preached presently to the Thessalonians by lively word of mouth, after such sort and reason as the other Apostles also preached Christ unto other nations, which Luke also put in writing, and Paul himself preached to the Romans by his written Epistle. For I said that Luke did with most circumspect diligence put in writing those things that he had learned of the Apostles touching Christ's words and deeds.  
Eusebius reporteth, that the old fathers: understood these words of Paul (according to my gospel) of the gospel of Luke. And in deed Paul himself in the .1. and 15. Chapters to the Romans, testifieth that he preached the Gospel to the Romans in his written epistle plain to all men's understanding. For in his epistles he treateth of the matter more briefly being absent, which when he was present with them he had taught more at large, reforming by his written epistles those errors in the church, which the false Apostles had sowed abroad, the time while he was absent: and admonished all men of their duty, and reformed if any thing were diminished. And for asmuch as there remain four consonant books of the Gospel, and fourteen Epistles of Paul (as I will not speak of other Apostles epistles) who could doubt, that the tradition or doctrine of the Apostles is not fully delivered and registered unto us?  
In the Acts of the Apostles we read that Luke made mention of the Apostles decrees, 
Act, 15.16.  which other men ral traditions. But it is expressed in clear plain words by the written epistle that the Apostles sent forth at their convocation time, what they meant by their decrees or traditions. 
Act. 15.  For thus they write: It seemeth good to the holy ghost & us, to charge you with no more than these necessary things, that is to say, that ye abstain from things offered to images, and from blood, and from strangled, and from fornication.  
Surely this decree (which is a right Apostolic decree in deed) doth by all means contrary the traditions falsely called the Apostles traditions, wherewith faithful christians are grievously burdened in the church at this present. For the true Apostles of Christ say: It seemeth good to the holy ghost and us, to charge you with no more. Lo, to charge you with no more, say they. For Paul's adversaries, against whom the hole convocation house of the Apostles and elders giveth sentence, 
Look Socrates in eccle. histo. Li. 15. ca 22.  contended that christians must needs be circumcised, and observe the law of Moses. And made the rest of the Apostles authors of that their false doctrine. As in our time also many under the pretence of the Apostles traditions, do lay heavy burdens upon free faithful folks necks with opinions and ceremonies. But what is the Apostles sentence of them? We gave them (say they) no such commandment. They went forth from us, but they were not sent of us. They are distourbours of the congregations. Out of the which apostolic sentence Saint, Paul did doubtless borrow his words, which we read in the beginning of his epistle to the Galathians, in this wise: 
Gal. 1.  I marvel that ye are so soon turned from Christ, which called you by grace, unto an other Gospel, which is nothing else, but that there be some which trouble you, and intend to pervert the Gospel of Christ. Nevertheless though we ourselves or an Angel from heaven preach any other gospel unto you, than that which we have preached unto you, let him be accursed. The Apostle in repeating this same sentence declareth, how aware christian folks had need to be in receiving such observances, as are set forth in the title of the Apostles traditions. For all traditions are condemned and denounced accursed, which burden and overcharge christian men's liberty, and what so ever they be that are not agreeable with the written gospel and doctrine of the apostle Paul, yea and with the preaching of the rest of the Apostles, which is all of one sort and consonant in every condition.  
In the .15. 
〈…〉.  of Matthew there is also mention made of the tr●●●●ons of Elders or Fathers (as 〈◊〉 in the first to the Galathians) which Christ our Lord himself utterly condemneth, because they were not agreeable to the scripture & law of God: and calleth Isaiah the prophet to witness with him, which also condemneth all such traditions of man, saying: They worship me in vain, teaching doctrines which are men's precepts. Therefore Traditions, that is, all doctrines and observances that are not agreeable to the scriptures, or proceed of a jewish superstition, are barred out of Boddes true service & worship, how gloriously so ever they be garnished with the title of ancient fathers. And the Apostle himself writeth also against them.  2. Thus much of the judgement of scripture concerning Traditions.  
Now as touching the fathers, 
Note how bold Ireneus is to call the Pope and his shaue●inges heretics.  a man may easily gather of their own writings, how sore heretics did cumber the holy fathers under the cloak & pretence of the Apostles Tradations. For Ireneus in the .2. chapter of his .3. book Contra Valentinianos, sayeth: when heretics be reproved by the scriptures, they fall strait ways to accusing of the scriptures, as though they were not well, or were not of authority, and that they be spoken after diverse understandings, & that such as know not Traditions, can not find the truth by the scriptures. For traditions were not given in writing but by lively word of mouth. Thus much sayeth Ireneus.  
And what doen the Papists object else unto us now a days, when we lay for us most evident clear scriptures? They are come to such a wickedness and shamelessness, that they stick not to pronounce in their open books, that the chief fountain of all errors is to receive nothing but only that which is contained in the scriptures. For they say, there is an other kind of doctrine besides, which they call traditions, wherein if a man be not well skilled, he can neither go uprightly in the scriptures, nor have any perfection or certainty in the only scriptures. Which saying, as it is not spoken without great reproach of the eternal truth, even so they take no heed, but receive those traditions also at adventure without weighing of them, which the holy fathers themselves sir out for the Apostles traditions. For I see that the traditions which they set forth, be not of all one kind. For there are, which they call the father's traditions, but not directly the Apostles traditions. There are also which they would have to seem all together apostolic traditions. And there is a diversity in these also. For there are some that be utterly historical traditions, that rehearse what Christ, & what Christ's Apostles have said or done: of which sort Eusebius reporteth that Papias reckoned up many. 
Eccl. histo i 3. ca 39  And the same writer clouteth in other matters, as though they had been told him by lively word of mouth, and certain strange parables and doctrines of our savour, with divers flyme flames besides. And concerning the tradition of john the Apostle touching the age of our Lord jesus Christ (which Ireneus speaketh of) he that seeth not it to be a vain flame flew, 
Contra Walent. ●i. 39  seeth nothing.  
The tradition of Policarpus, 
Eccl. hist. li. 3. ca 28  that john ran away from the bain, wherein Cerinthus the heretic was, lest he should fall, agreeth gaily with the scripturely doctrine of the Apostles. Let us therefore in this kind of traditions hold that is to be holden in all points, prove all things, hold that which is good.  
There are also traditions set forth of rites and opinions, 
De peccat. meritis & remiss. li. 1. ca 20.  but yet they are not in all points like, neither observed nor received of all men S. Typriane and S. Austen rehearse a tradition, whereby the communion was used to be ministered unto young children under both kinds, as a necessary matter unto salvation: but who meddleth with that tradition at this day?  
Epiphanius contra Aerium writeth it to be a tradition of the Apostles, that folks should vi days before Easter eat nothing but bread and salt, 
Eccl. hist. li. 5. ca 24.  but Ireneus reporteth that all churches observed not that, as Eusebius telleth the tale.  
In an other place it was said, 
Damaseen Ang. de Bap. contra. Dona. li. 2. ca 7. l●●. ca 42 li. 5 ca 23 & de cura pro mort.  that the Apostles commanded the passover to be celebrated after the manner of the jews. But Socrates the history writer in the .22. chap. of the .5. book Eccl. histo. speaketh against them.  
Epiphanius Contra Valesianos, sayeth that the wifeless life of ministers, is a tradition. In an other place it is read that the Apostles commanded by tradition, that folks should pray and offer for the dead: which unless it be understanden of thanks gening, who is it, 
● Cor. 7. ● Io. 5. ● Thess. 4.  that seeth not such manner traditions manifestly repugnant with the doctrine of the evangelists and apostles, and for that cause nothing is to be attributed to these and such like? Finally I see S. Ireneus in sundry places wondrously preach and beat upon the tradition of the apostles. And that is it that our adversaries wrest and writhe to all their feigned trynkettes and tradiciones of the Mass, of Images, of Monkery & cloister life, & the rest of such trumpery. Howbeit the holy man Ireneusin these principal places understandeth nothing clles by the apostles tradition, than the common sense and understanding of our faith, and the very apostles Crede. I will not desire to be believed in this case, if Ireneus himself say not the same that I have said. Read his .1. book Contra valentinianos, Ca 2. & .3. and his .3. book the .4. chap. In both places he doth agreeably rehearse the articles of faith in order one by one, & when he hath done, he plainly calleth this profession of the faith, a tradition.  
Of this tradiction spoke Constantine the mighty Emperor in his Epistles, which Eusebius maketh report of almost in the end of his .3. book De vita Conslantini. Thus far therefore the gospelers churches without any business embrace the tradition that I have now spoken of: but as for other traditions, whether they be Apostles or father's traditions, they lay them to the rule of God's word, & as they agree or disagree, they either reject them or receive them, according to Christ our Lords own commandment, Math. 15. and Col. 2. Whereof I have already spoken before. And I pray you, wherein think you the gospelers church offendeth in this behalf? Herein it hath nothing ado with heretics, who had devised to teach false opinions unto such as were to simple, under pretence of traditions, and contrariwise to tear in pieces, corrupt, yea and to deny and stamp under foot the true tradition, that is, the Apostles tread.  
In this behalf I could dring forth a great deal against our adversaries, who reckon this predense of traditions of much force against the very scriptures and the simplicity of tradition, yea & for the affirming or confuting of any matter what so ever it be. But I will keep this in store till a better and a further leisure.  
Hitherto I have treated as briefly as I could, of the most certain and pfytest principles of the Christian faith. Whereby I trust it doth specially appear, the the english Church under King Edward the vi & the rest of the gospelers churches have devised no new doctrine of faith, but enibrace & confess the old faith with all their hearts: and that they reject no point of sincere doctrine, whether it be proved by the scriptures, or by traditions consonant to the scriptures: and therefore we are most far of from new fangled fellows, and obstinate heretics.   

The xi Chapter.  
SO the poor gospelers church being confirmed by this true doctrine of the true faith, 
●ustificati●n.  looketh to be justified, that is, to have full forgiveness of all their sins, righteousness & everlasting life, of the only free mercy & grace of God by jesus Christ, that died and rose again for us. We believe that Christ with all his gifts is received by faith, and that by faith Christ dwelleth in our hearts. And that faith is learned by the word of the Gospel, is craved & asked of God by prayers, and given freely by the holy Boost.  
We attribute not that unto man's merits and man's works, which we know is due only unto faith, nay, unto Christ our redeemer, and to the free grace of God. 
Eph. 2.  For Paul sayeth: By grace are ye saved through faith, and not of yourselves. It is the gift of God, and not of works, that no man should boast. For we are his handy work created in Christ jesus unto good works, which God hath prepared, that we should walk in them. Therefore we know and acknowledge that works which proceed out of a true faith, by the spirit of Christ (powered in to our hearts) and done after the rule of God's word & christian charity, are good works in deed: and we affirm, that except those that be justified, practise those works diligently, it is but lost labour of them to beast of their faith, as Petre the Apostle teacheth us and sayeth: give all diligence in your faith, ministre virtue, in virtue knowledge, 
jacob. 2. 2. Pet. 1.  in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly kindness, in brotherly kindness love. For if these things be among you and be pleynteous, they will make you that ye neither shallbe idle, nor unfruitful in the knowledge of our Lord jesus Christ. But he that lacketh these things is blind, & gropeth for the way with his hand, & hath forgotten, that he was purged from his old sins.  
This doctrine of grace and merits, of faith and works hath no smell of heresy. And so it eftsoons clearly appeareth that the gospelers church is the true church of Christ.  
And if they lay to our charge, that our doctrine is justly condemned, because we constantly affirm, that man is justified by only faith: this is to answer them, that we have feigned no new kind of speaking in this behalf, neither do we alone affirm, that faithful believers are justified by only faith. For we borrowed that manner of speaking of the very scriptures of the apostles and evangelists, and of certain doctors of the church, that are no heretics but true catholics. For I have already showed plainly enough, that we contend not by this our saying, that faith is alone, that is to say, unfruitful, 
If righteousness come of the law, than Christ died in vain.  but that faith is the only cause of our salvation. For it is certain that we are justified not for our own works sake, but freely for Chrites sake, and so our sins are not imputed unto us, and that justified folk do the works of justice, and yet seeing the faithful know, that they are justified freely, they ascribe not justification unto works, albeit they doubt not but God alloweth the works of faith. If it would like our adversaries to condemn of heresy, the doctrine of the Evangelists and Apostles, with Origene, Chrisostome, and Ambrose, which say most manifestly that the faithful are justified by only faith. In deed we had rather be heretics with them, than right fellows and catholics with our adversaries.   

The xii Chapter.  
THe same poor Gospelers church denieth not absolution to such as have fallen, 
The wounds of sin are healed by Penance.  but we confess that pure penance is a wholesome medicine to heal sinners in the church, if when they be accused by the word of God, and enlumined with the holy ghost, they acknowledge and confess their faults and sins to God, and be heartily sorry for their offences, & trust to be forgiven through Christ's merits, & then lead a new life.  
Now it appeareth again in this place, that we imagine no new doctrine of penance in the church of God. It is new fangled stuff that is feigned of sins to be confessed (except a man willbe damned) not only to God, but also to his own priest, by all circumstances even to the uttermost small thought. It is new found merchandise that is feigned of cases Papal and episcopal reserved, 
Act, 16.  of satisfactions and indulgences. When the keeper of the prison at Philippos, fell to the Apostles feet, and besought them saying: Sirs what must I do that I may be saved? they told him. Believe in the Lord jesus, & thou shalt be saved and all thy hole house. Saint Petre gave none other counsel to the citizines of jerusalem, 
Act. 2.  that were pierced in their consciences, & said: what shall we do, you men and brethren? Petre answered, Repent and be baptized every one of you in the name of Itsus Christ to the remission of sins. etc.  
And on this fashion we read that the Apostles used the keys of the kingdom of heaven, 
The Key.  when they received them of Christ, & after this sort they opened the kingdom of heaven to faithful believers. And on this wise the gospelers church useth yet still the keys that Christ hath given them. So that we have Christ's old keys, and not the Pope's new monstrous polling pikepurse cross keys.  
Lactantius which was never noted of error in treating upon penance, 
Li. 4. c. 20.  after that he had said, there is no salvation found but within the catholic church, he addeth by and by: But for asmuch as heretics think theirs to be also the catholic church: it is to understand, that it is the true church, wherein is religion, confession, & penance, that handsomely cureth sins and sores, whereunto the frail flesh is subject.  
Therefore seeing this wholesome medicine is not wanting in the gospelers church, wherein desperation is also singularly beaten down, & sure hope fast fixed and confirmed, who can doubt that the gospelers church is the true church of Christ?   

The xiii Chapter.  
furthermore there is in our church brotherly admonition, 
●dmonici●n and brotherly ●●rrection.  correction, and some reformation of men's faults & offences. For though all be not yet fully well herein as godly men could wish it, yet there is some Christian discipline practised in the gospelers church.  
There is two manner of disciplines, the one of the clergy, and the other of the laity. The gospelers church by keeping of convocations and other convenient means in Germany keepeth the clergy in order to do their duty. And so King Edward's will and commandment was, to have his clergy. as for the discipline of the laity, it consisteth in good laws, and diligent execution of them. And how that is used among the Germans, let other men report: As for me I know nothing, but hear that it is godly handled. And though all is not so perfit as it should be, & that their sharp rough censure doth not thwyte away all offences at once, yet every good man knoweth that many things are reserved to be plucked up by the roots in that iudgemet to come: every godly person acknowledgeth his fault, and is sorry for it, as often as he doth less than he perceiveth the Lord requireth him to do. I could demand of the Papists, to show their discipline which they have in their church: but because I know them as shameless as wild colts without discipline, I had rather defend the innocency of the gospelers church, whereof I am an unworthy member, than at this time to cast other men in the teeth with their faults: I leave that to the discussing of better learned and finer witted men than I am.  
Thus far I trust the chief marks 〈…〉 found in the poor gospelers church, and therefore we have nothing a do with the churches of heretics & schismatics.   

The xiiii chapter.  

Prayer and invocation of God by Christ.  there is also retained & kept in the gospelers church (as it was in England under King Edward) the holy sacred and right divine prayer, which jesus Christ the son of God himself hath given us, as a handsome short sum of all prayers or forms of prayers, and is written, Matthew. 6.  
There is used and exercised in the Bospellers church (and so it was also under King Edward) the true invocation and calling upon the true almighty God, with due thanks giving for the gifts & benefits that we have and do receive of him. And that invocation we keep sincere and pure. For we use our vulgar common known tongue in all things, whether we sing, or pray without singing. For who knoweth not that it is free either to sing or not sing in churches, as is requisite or not requisite for the congregations? We call upon God alone, our most merciful all-knowing and almighty father, yea and we call upon him, as he himself hath taught us, by jesus Christ our Lord. As for creatures, we call upon none of them, neither in stead of the creator nor with the creator. We call upon him, 
Rom. 10.  in whom we believe: but we believe in God alone, and not in creatures, therefore we call upon God and upon no creature. As for the saints departed (whose souls live with God in heaven) we make no prayer to them. For inasmuch as the scripture teacheth us, that in God alone is all pleyntifull fullness of all good things, and that Christ jesus doth at all times continually, diligently, faithfully, and most perfitly accomplish all the parts of a most faithful intercessor with God the Father: there is no cause left, why faithful folks should turn unto others, than unto God alone, or desire help at any other, than at jesus Christ, unto God the Father.  
Come to me (sayeth Christ aloud) all ye that labour and are heavy laden, 
〈◊〉. 11.  & I shall refresh you. 
●o. 16.  Verily I say unto you, what so ever ye shall ask the father in my name, he shall give it you. 
Hebr. 4.  And Paul sayeth: we have not a high priest that can not have compassion on our infirmities, but was tempted in all points, like as we are, but yet without sin. Let us therefore go boldly unto the throne of grace, that we may obtain mercy, & find grace to help in time of need.  
What offence now doth the gospelers church in this case, which in obeying the precepts recorded in the Evangelists and Apostles writings, goeth the straight high way unto Christ, and desireth to be commended unto God by his only intercession? It is not read in any place of the scriptures, that any of the holy Apostles, while they lived here upon earth, required the intercession or help of any Patriarch, Prophet, or Martyr. They did all call upon God by jesus Christ alone. Why should we than follow strange examples? This is the true and pure calling upon God, this is the true serving of God, and a sacrifice to God most acceptable, 
Hebr. 13. Ro. 12.  as Paul after the Prophets beareth plain record. Therefore there is no heresy nor schism found in these cases. Saint Austen in his exposition of this place of john, Babes, if any do sin, 
Super epist. Io. canonicam. 1. Io. 2.  we have an advocate with the father jesus Christ the righteous, sayeth: john drunk the secrets of hidden mysteries out of the lords breast. He (for all he was such a man) said not, you have an advocate with the father, but we have an advocate. He said not, you have, nor you have Christ, but he put in Christ & not himself: and he said, we have, & not you have. He rather put himself in the number of sinners, to have Christ his advocate, than put himself an advocate in Christ's stead, & be found among the proud damned. Brethren, we have jesus Christ the righteous an advocate with the father, he is the mercy seat of our sins. He that hath holden this, hath done no heresy: he that hath holden this, hath done no schism nor sedition. Thus sayeth Austen. Than seeing we follow the commandment of the Apostle, which did neither heresy nor schism, and seeing we call not upon john now living with Christ in heaven to be our advocate, but upon jesus Christ alone, we may not be justly called either heretics or schismatics.   

The xu chapter.  
YEt for all this the Gospelers church contemneth not the saints in heaven, 
Honouring of saints.  nor hindereth them of their due glory. For we so honour them, as the holy scripture teacheth us to honour them. We judge honourably of them, as it becometh us to judge of gods elect. We thank God for their faith and doctrine, and we pray that we may attain to their company.  
We love them as brethren, we praise them as teachers and examples of faith, we defend them against railers and wicked wretches, as faithful persons and worthy of eternal glory, we acknowledge them as dear friends and brethrem of the son of God, we preach of them as of the excellent instruments of God, by whom he hath wrought both our salvation and wonderful weighty great matters besides.  
Now I trust no man will say, that we are enemies to the saints reigning with Christ in heaven, seeing we attribute thus much unto them of a sincere and reverent unfeigned heart, giving to God that is Gods, and to his saints, that is theirs.   

The xvi Chapter.  
A Gain, 
Sacram●●tes of Christ a● the cure●.  the gospelers church hath no new Sacrament, nor any more, than God himself hath ordained for it. If there be any other discipline or observance, we so reverence & use it, as the Lord hath commanded to use it, or as the forgeing examples of the Apostles have taught us.  
Therefore the Church of England under King Edward the vi had not, 
Baptisms  and the gospelers church else where at this day hath not any new Baptism, but the old Baptism, even the same that with calling upon the name of God is given in the name of the Father, and of the Son, and of the holy ghost, to the forgeveneffe of sins.  
By this baptism we believe that all are baptized to be one body through the spirit of Christ, 
〈…〉 6. 〈…〉 l. 3.  & that baptism doth always work effectually in faithful believers: For Christ doth always wattre the members of his body with his own spirit.  
So are we therefore the true membres of Christ's church, 
●●e head 〈◊〉 mem●●●s of the ●●●rche.  under that one head, king, shepherd, and most mighty high priest jesus Christ our Lord. We are not schismatical cut of membres. For we stick fast unto our one only head Christ our Lord, neither do we fall from the fellowship of the membres or body of the church, wherewith we are knit together in spirit, faith, and love: than why are we called schismatics? If we did put on an other head, or departed from the true members of Christ, and were coupled to other strange membres, and so constituted a new church, we might justly be noted for schismatics: but now sense we acknowledge that there is but one only church, and that it is the communion of saints dispersed throughout all the wide world (in the fellowship whereof all our possible endeavour is to remain) and seeing we cry with S. Petre, and say: Lord, 
Io. 6.  whither shall we go? thou hast the words of eternallyfe, and we believe and have known, that thou art Christ the son of the living God: why (I pray you) are we called schismatics?   

The xvii Chapter.  
We do also participate and feed of all one self same table of the Lord with all saints through out the hole church of Christ rendering thanks for the unspeakable benefit of our redemption. 
The lords Supper.  We eat all one spiritual meat, we drink all one spiritual drink with all faithfulls throughout the holy catholic church. We are all one bread and one body with Christ & with all faithfulls. By what right therefore are we called schismatics? Will our adversaries condemn us of heresy, because we believe, that to be the best form of celebrating of the mystical supper, which Christ himself hath instituted, and the Apostles delivered? will our adversaries condemn us as heretics, because we obey Christ's bidding, Drink of this all, and communicate under both kinds? Will our adversaries condemn us of heresy because we worship Christ the son of God and of Mary sitting on the father's right hand, and not hidden under the kinds of bread and wine? will our adversaries condemn us as heretics, because we acknowledge Christ to be the only priest, and that the one only sacrifice of his body only once offered upon the cross, is ever of sufficient & perfit efficacy in God the father's sight to cleanse the people's sins: and because we observe the mystical supper for a remembrance of the sacrifice, that was offered for us on the cross once for all? Than let them furst condemn Christ himself, which instituted these matters none otherwise: let them condemn his Apostles, which have taught us so to believe and so to do. But if they think it wickedness to think any such thing, than let them cease to charge the gospelers church with the crime of heresy, which thinketh nothing herein, which doth nothing herein, but as it hath received of Christ our Lord himself, and learned of his holy Apostles.   

The xviii Chaptert  
THe Apostle S. Petre speaking of wicked teachers, 
Obedience to Prince. & magistrates. 2. Pe. 2.  sayeth: They despise authority, they are presumptuous, and stubborn, which fear not to rail upon them that excel in honour. etc. we therefore abhorring that kind of doctrine, & condemning that ambitious, stubborn, presumptuous, and railing rebellion of those men, do heartily honour Princes and magistrates; and teach all other to do the like, allegeing S. Petres lesson: Fear God, 
1. Pe. 2.  honour the King. And S. Paul's saying: give to every man therefore his duty, 
Rom. 13.  tribute to whom tribute belongeth: custom, to whom custom is due: fear, to whom fear belongeth: honour, to whom honour pertaineth. We allow schools & study of good sciences, & to our power (unboasted be it) we do faithfully & diligently endeavour ourselves to further them. Further more we do not damn good & just political laws, nor necessary defences justly taken in hand, ne just punishments against offenders. We do not improve political rule & government, honest buying and selling, good sciences & lawful occupations, property of goods and lands, and such like, which the pretending apostolical sectaries the anabaptists did afore time find fault withal.  
We teach folks also to flee idleness, 
1. Thess. 4. 2. Thess. 3.  and to labour with their hands, according to the Apostles rules: as we are constrained also for causes of necessity to abandon monkery and cloistre lubbers in our congregations. For the solitary life, which the old fathers make mention of, is an other manner a matter, than this is, which at this day (where they continue) is a heavy burdenous plague almost to all common wealths. And to reckon up all that can be spoken, we have no thing ado with either sects or schismatics.   

The xix Chapter.  
THe Apostle S. Paul by the holy spirit of God prophe cieth, 
The difference of me ates. 1. Timo. 4  that in the later times there shall come most corrupt men, which shall give heed unto deceivable spirits, and doctrines of devils, for bidding marriage, and commanding to abstain from meats, which God hath created to receive with thanks giving unto the faithful.  
And so we preach sober fasting, and yet we bring no meat into an evil name, but always grant free use of meats. Howbeit we teach, that abstinence is to be kept for a time, from all meats, what so ever we perceive do make the flesh over stout, so that it obeyeth not unto the spirit.  
As for marriage we forbid it unto none, either order or lawful age, 
1. Cor. 7. Hebr. 13. 1. Cor. 16.  whether it be man or woman: albeit we wipe not virginity from her due praise. Marriage is honourable among all men, and the marriage bed undefiled. But we detest all uncleanness, fornication, adultery, incest, and abominable lusts. We detest drunkenness, surfeiting, riot, and all untemperance. We teach temperance, 
1. Thess. 4. Hebr. 12.  sober diet, and chastity. We teach with the Apostle Paul every one to possess his vessel in purity and holiness, without the with no man shall see God.  
〈◊〉 that Christian charity is the most proper right mark of faihtfull christians, 
Chur●●e & works of mercy. joh. 13. Math. 25.  as our savour saith: In this shall all men know that you are my disciples, if you have love one to an other.  
Therefore we condemn malicious manslaughters, furious bloodsheading of Kings and Princes, unjust wars, treasons, murders, witchcrafts. etc. For we know that mercy and gentleness is more acceptable before God, 
Ose. 6. Math. 9  than all other virtues. I require mercy (sayeth the Lord) and not sacrifice, and the knowledge of God, more than  offerings.  
Now hereof it cometh, that seeing we be constitute in the same body that all the holy saints of God are, we suffer for this faith and for this doctrines sake, the self same persecution, that all that have confessed the same faith that we do, have suffered sense the days of Abel unto this present. 
Ioh, 15.  If you had been of the world (sayeth our Lord in the Gospel) the world would love his own. But because you are not of the world, but I have choose you out of the world, 〈…〉  
For all though we be sinners, and do all amiss in many things, yet this may we justly reioyte in, that our adversaries hate us not for sins sake, but for godliness and sincere professing of Christ's religion. For we should have been a great deal better taken of many a one, if we would fall in to the same riotous looseness and in to all filthiness of religion and manners that they do. 
1. Pet. 4.  Therefore we are not sundered from the fellowship and communion of the thurche, that hath been from the beginning of that world unto this day. We are soldiers with all saints under all one Emperor and captain, we have the same hope and expectation that they have. We repose all the necessaries of our life, salvation, and help, in one only and the self same paymaster, even our lord God jesus Christ. So we be true membres of the true church of Christ though our adversaries have hitherto sinfully accused us (the membres of the gospelers church) of heresy and sedition.  
〈…〉 us up their old song, 
adversaries objections.  that we are fallen from the holy church of Rome, that we have gathered a new fangled schismatical church together, which hath neither head nor continual succession of bishops: and therefore that new fangled church is no church, but a conspiracy of a few misty rascal knaves crept out of a sort of obscure fellows and denounced accursed long ago, and slaketh and abateth again daily more and more, to bewray itself by that token, seeing it is not stable, as Bamaliel said, it is of men and not of God.  
Here unto we make this answer at few words. Above all things it is to be weighed and considered, which a one the true church of Christ is, and where it is. Not all that are called Israel (sayrth the Apostle) are Israel: 
Rom. 9  even so all that brag of the name of the church, be not the true church: but the is the true church, that is knit to her one only husband and head Christ, that heareth the voice of none but of her only husband and shepherd Christ, and continueth with all saints in him. From this manner church we never fell, whether it bear the name of the church of Rome, the church of Alexandria, the church of Constantinopole or the church of Antioch. For what so ever is or ever was of Christ, of truth, and of true godliness, in these or in other churches throughout the wide world, we embrace it with all our hearts, and endeavour ourselves to keep that sincerely still unto the end. But in deed we are fallen from, and abhor the romish wickedness, the romish errors, the romish corruptions, the romish lies, the romish false juggling knacks, and all abuses whence so ever they be, as we utterly also abhor the jeweship and Mahumetes religion. We do very well agree with the old states of the churches of Alexandria, Antioch and Constantinopole, but with Mahumetes corruption of them, wherein they stick all fast at this day, we agree not. We agree very well with the old church of Rome, which the chosen vessel of God S. Paul made so much praise of: but we agree never a wit at this day with the extreme corruption of the church of Rome, which their own very friends can not chose but speak evil of, because of the horrible abominations of it. Are we therefore fallen from the church of Christ, because we (according to Christ's own mind and commandment) renounce and cast away the errors: of the church of Rome? The holy prophets of God, the natural son of God jesus Christ our Lord, with his chosen Apostles, were undoubtedly in the body of the true and catholic church of God, albeit they had no fellowship the while with that church that vaunted themselves to be the true church of God: Nay, that church excommunicated and persecuted the Prophets, and Christ and the Apostles, and condemned them openly for heretics and schismatics. But yet they were true faithful men and catholics nevertheless for all that.  
And how cometh it to pass that the gospelers church is called a new fangled church; which have their relation from hence to the beginning of the world: which have Christ the eternal son of God to be their foundation, and acknowledge the Apostles and Prophets to be her founders, and showeth in herself all the tokens of the true church in the sight of all men?  
That is not an headless church, which acknowledgeth and reverenceth jesus Christ the son of God, the same, I mean, whom the Apostles name the head, and the salvation, the king & chief high priest of the church.  
Nother is the gospelers church without continual succession of bishops, seeing it hath her relation even unto the Apostles of Christ.  
Christ had the continual rabble of bishops and priests in the cathedral church of jerusalem ever against him. The same was against the apostles also. But yet who will therefore deny, that the Apostles churches are the true churches? Who will reprove Christ's doctrine and his Apostles of lying, except it be a man to wicked to tell of? Besides this I could tell, what a manner one the succession of bishops of Rome is, namely of them, that have made their nest in that Satanical seat for these five hundred years, if I would do as Suetonius did: and if I lusted (as he disclosed the most shameful filthy lives of Emperors) to blaze out the cursed false parts and abominable wickednesses of many bishops of Rome, and if I lusted to expound this saying of Paul: There shall start up from among you, 
Act. 20.  men speaking perverse things, to draw disciples after them. etc. But it is enough to play touch & go in these matters, because I speak to men of understanding. That church is not of a few folk, that is dispersed all the world over, and comprehendeth all those that be faithful: except our adversaries peradventure mean that which Christ our Lord spoke in the Gospel: 
Mat. 22.  Many are called, & but few chosen. And again. narrow is the gate and straight is the way that leadeth unto life, and few there be that find it. There is also no conspiracy in us to any evil purpose, but an holy consent to the doctrine and obedience of Christ. As for misty knaves we are none, for we cast no mists nor dark clouds to deceive any man, but we allure all men to the most clear light of the gospel.  
Nother is the gospelers church builded upon obscure men and holden accursed, but of Christ's own Apostles, which were most famous notable men in all the world. For albeit the preaching of the gospel was brought unto us by those men's ministries, who are of most high commendation among the godly, yet we give not thanks for the beginning of so precious a jewel unto men, but unto Christ the son of God. Paul was the furst that preached the Gospel to the corinthians, but for all that he would not have them called Paulinianes, but he would have them called Christianes'. If Christ which is the true light of the world, if the Apostles which are the light bear ours of the world, be obscure men and accursed, we grant that our doctrine came of obscure and accursed men. But I am sure, they that go about to bring them into that slander, shall have light enough (and to spare) in their kingdom, where hell fire shallbe their light.  
They also make a most open loud lie, in saying the the gospelers church of Christ abateth and slaketh every day more and more. Sure they prate that, because Germanye was so lately assaulted and afflicted with wars, & because of the horrible alteration in England. And do not the lying wretches see, that as Bermanye was tried as gold is in the fire, even so is England by martyrs blood? The Lord said to Petre: Simon, Simon, Satan hath desired to sift you, 
Luce. 22.  as it were wheat, but I have prayed for thee, that thy faith fail not. And when thou art converted, streyngthen thy brethren. As for Petre he fell, and denied his master: yea his master was also hanged on the cross, and all his disciples ran away. But yet who can gather thereof, Ergo Christ's doctrine is false? Ergo the Apostles church is not the church? Are not our adversaries advised, the all which will live godly, must needs suffer persecution? Or why do they not see, the they are fain perforce, with a sorrowful heart to confess it to be true, that in all their high pompous ruff, their kingdom is every day more & more rend, cut of, & slideth away: & that Christ's gospel is clearly preached daily more and more, and taketh good root in very italy and France, and is surely planted (for all their massing mischief and tyrannous tormenting) in woeful England: it putteth forth his green buds in Polone, in Hungary, in Islands not a few, yea and in very Turkey also. For as fast as kings and Princes (by the incensing of bishops and priests) psecute faithful christian people with fire & sword, and for all that the wise of this world lay their heads together, & take counsel among themselves, how they may hinder the kingdom of Christ, and thwyte away the preaching of the gospel, yet they are never the farther for all their ado: the gospel bloweth his horn still, & will do (let the world stamp and stare) even to the last day, till the son of God shall come, & give rest and glory to his afflicted friends, and servants, and cast his enemies headlong from his presence in to the lake of urymstone, that shall burn for evermore. Now if a man will gather out of all this simple treatise & declaration, the very marks of the true right catholic church of Christ, & will with advised diligence behold the gospelers church (whom the Papists charge with heresy) observing whether the more sure right marks of the true church may be found in the gospelers church, he shall utterly confess, that the gospelers church is gorgeously furnished with them, and therefore clear acquitted from all accusations and railing reports of all traitorous papists & adversaries. For the gospelers church receiveth all and singular holy sacred canonical books. 
The true marks of Christ's catholic church.  both of the old Testament & the new. To them we give credence in all points without contradiction or doubt, as authentical, that is, having of themselves full and perfect absolute authority. In them we affirm that all truth is to be believed, and all mysteries & offices of godliness are in them fully contained and taught: and therefore we refer all the affairs and businesses of the church, and all questions unto them, and we give sentence, ordain and reform after the definitive judgements of them. How be it we receive not every man's judgement of the holy scripture, but the most catholic & right meaning, grounded upon the mind of the holy ghost, and of the conference of scriptures one place to an other, & conformable in all conditions to saith and charity. In this behalf we are not unthankful but thankful to antiquitis, and set much price by the labours and travails that the old ancient fathers bestowed upon the expounding of the scriptures, and we gladly use the godly interpretations of the ancient prelate's of the church, which differ not from the rule of holy scripture. The gospelers church permitteth not the interpretation of the scripture and the charge of the congregations to every man at adventure, but to such as be thereto lawfully chosen and appointed by the rule of the Apostles. We believe & religiously embrace the chief principles of the christian faith, namely the first & health giving promise made of God in Paradise conterning Christ our redeemer, breaking the head or kingdom and power of the devil. We religiously embrace that only and eternal covenant that God made with our first parents at the beginning of the world, and afterward many times renewed it with the holy fathers. We religiously believe & obey the most holy tables of the covenant written with the finger of God, and containing the hole mystery of all godliness. We religiously receive and use the most anntient articles of belief, called the Apostles Crede, comprehending all the mystery of faith: which we fully & sincerely believe with all our hearts, and confess it also with open mouth: and thereupon we directly condemn all heresies & heretical persons. We stick not also to receive all declarations and definitions of faith, whether they be of Counsels or of Fathers, so they agree with the Apostles Crede. Nother do we refuse old ancient Traditions, if they agree with the doctrine of the gospel, and the apostles scripture. We preach the grace and merccie of God in Christ, we profess, that faithful Christian are justified by the only merit of Christ, through only faith in Christ, and not by man's works or merits. And therewith all we teach that a true faith can not chose, but bring forth good works: 
james. 2.  and we affirm with S. james the apostle, that a fruitless faith is a dead faith. We acknowledge that all men are sinners, and that all do amiss in very many things, and therefore sinners have need of perpetual salve: and we affirm that penance is the health giving salve to them that believe in Christ. And in this behalf (as in other cases) the Keys of the kingdom of heaven have place. Herein we neclect not discrete admonition and brotherly reformation. In all these matters we pray continually to God without ceasing. We use ever the pure calling upon God by the intercession of Christ alone. We receive and use neither more nor fewer Sacraments than God himself hath delivered unto his church. By Baptism we have entrance into the church, through baptism we are washed and bounden by vow unto God. We also (the poor church of gospelers) are nourished with the mystical Supper, we celebrate the remembrance of man's redemption purchased by the body broken and blood shed of jesus Christ. We (the gospelers church) give thanks for god's benefits, and so we openly profess our faith. We therefore abide in the unity of the mystical body under one only head and King, high priest & shepherd jesus Christ: we are not sundered from the most fast knit fellowship of the faithful members. We think honourably of Princes and magistrates, that they are the ministers of God, and therefore they ought to be obeyed and to have their duty. We condemn nothing in the political or civil states that is not repugnant with godliness. We forbid not meats, which God hath made to faithful folks use. We forbid not marriage to any order or state either of man or woman. Fornication with all uncleanness & intemperance we utterly detest. Specially we commend charity to be kept towards all men. We serve God with willing liberality to our power.  
We do patiently bear the cross that is laid upon us, for the name of our Lord jesus Christ's sake, that abiding constant in the fellowship of the body of the church, we may receive reward with all the saints which from the beginning of the world have suffered persecution for righteousness sake. There is no new fangled stuff in the gospelers church: all is of the old sort, doctrine of Faith, belief, the Keys, Prayer, the Sacracramentes, and all together. It departeth not from the head Christ: it is not torn from the membres, that is, from the communion of saints.  
These true marks of the true right tatholike church of Christ, when thou findest in the gospelers church, why doubtest thou to call and freely acknowledge it to be the true right catholic church of Christ? Why doubtest thou to forsake all them (as liars traitors and slanderous railours) that report it to be an heretical, schismatical & seditious church? I do not now (nor in all this hole treatise) speak of them, that go on with their religion upon a certain zeal, and speak evil of us rather through instigation of other, than upon their own mind, being not yet so fully skilled, as to know how pure and sincere our religion is, God lighten their hearts: But I speak of those specially, which are called learned men, and the leaders of the common sort, and are not ignorant of our doctrine and doings, and for that cause they most doggedly and falsely slander us: of envy, hatred, and malice against the truth, yea rather of covetousness than ignorance, and yet they can make non end of their false slanderous railing.  
Now forasmuch as it is more clear than the light at none days, having wiped and driven away all the misty dark clouds of all our adversaries, that the gospelers church is the true right & catholic church of christ, it shallbe our parts doubtless, to continue constantly in this true gospellike church of God, and to go on forward cheerfully in the way of the lord, which we have once already entered in to. If this world condemn and persecute us, we know that the lord himself in times past told us before hand of none other, of no pleasaunter, of no better: for the world first persecuted him. If the rabble of mitred masters of mischief, which vaunt themselves to be the general counsel lawfully assembled together in the holy ghost, do accurse us: let us considre, that the lord himself was condemned before us of the high bishop & college of priests and elders. Let us remember, that our God doth bless them, that bless the seed of Abraham, and doth curse them that curse it: and that we for our true faith in Christ, are the true seed of Abraham.  
In the mean time let us continually make our hearty earnest prayers to GOD our father, by jesus Christ our lord and savour, without whom we can do nothing: that he would grant us strength to persever, & constantly to continue in the blessed truth of his gospel, & to abide still in the right catholic church of Christ. Amen.  
Truth hath the victory.  3. Esdr. 4. 
This is the victory, that overcomethe the world, even our faith.  1. Io. 5.  

☞ Imprinted at Waterford the .7. day of Novembre. 1555. ☞ *