The account reckoning and confession of the faith of Huldrif Zwinglius bishop of Zuryk the chief town of Helvetia, sent unto Charles the fift now Emperor of Rome, holding a counsel with the most noble Princes, Estates and learned men of Germany assembled together at Augsburg. 1530. in the month of july.  Math. 11. Come unto me all ye that labour and are laden, and I will refresh you. 3. Esdr. 3. Above all things truth hath the victory. Augustyne. Truth may be oppressed for a time but it can not be overcome. 
Translated out of latin by Thomas Cotsforde. And imprinted at Geneva. In April. 1555.   

The contents of this hole book.  

¶ Of the unity & Trinity of God, and of Christ the son of God, and the son of man. pag. 3.  
¶ Of two Natures in one person, and that the distinct properties and operations of the two natures in Christ divide not the person. 4.  
¶ The weakness of man's free-will, and of God's gracious providence. pag. 8.  
¶ Of man's creation and of God's goodness, mercy and righteousness. pag. 9  
¶ Of Christ's incarnation pag. 10  
¶ The only medicine of the sick soul pag. 11  
¶ Christ is the only way to reconciliation and true felicity, & that justification of works, merits prayers and intercession of saints are confuted, and of the condition of God's election pag. 12  
¶ Of original sin. pag. 13. 14  
¶ Sin is the cause of man's misery. pag. 15  
¶ The state of bondage spryngethth of the fault. pag. 17  
¶ It is rasshnes to condemn infant's dying without baptism of water. pag. 18  
¶ Infant's of Christianes' by the promise made unto their parents are members of the church pag. 19 20.  
¶ Of the church of the Elect. pag. 21  
¶ The felicity of faith is to be persuaded that he is the inheritor of eternal life pag. 22  
¶ Of the universal and sensible Church pag. 23  
¶ Evil as well as good are contained in it pag. 24  
¶ The Christian fathers, mothers, Godfathers and godmothers & the Church itself acknowledge their infants to be members of it pag. 26  
¶ Sacraments give not grace pag. 28  
¶ By Sacraments we witness to the church, that we have received the grace of God. pag. 31  
¶ What a Sacrament is, and that Sacraments represent the agreement done by the spirit. pag. 33  
¶ Of the holy Supper of the Lord pag. 35  
¶ Christ's body occupieth place pag. 41  
¶ The only spirit giveth spiritual things pag. 43  
¶ Three arguments against the bodily presence of Christ's natural body in the Supper pag. 45. 46.  
¶ The old writers spoke sacramentally when they reasoned of the fruit of eating Christ's body in the Supper. pag. 49.  
¶ Of Ceremonies, and that images aught to be taken away if there be any peril of worshipping them. pag. 51.  
¶ Of Monstrouse mitred bishops. pag. 53  
¶ Of the office of the Magistrate pag. 54  
¶ Of the Pope's Purgatory pag. 55  
¶ Of Hell. pag. 56  
¶ The fruits of true doctrine. pag. 61  
¶ The fruits of men's traditions. pag. 62.  
¶ An Epistle declaring the confession of sins pag. 65  
¶ Of a general confession of sins. pag. 67  
¶ Confession of sins unto God only pag. 69  
¶ Confession of sins before men pag. 72  
¶ Private confession of sins is needful to many for knowledge, counsel and comfort pag. 74  
¶ How it is needful for knowledge pag. 74. 75.  
¶ How it is needful for counsel pag. 76  
¶ How a sinner shall recover god's favour. pag. 80  
¶ Nine preservatives from whoredom pag. 81. 82.  
¶ Private confession is needful for comfort pag. 82  
¶ Too whom chiefly one aught to confess his sins pag. 86  
¶ What is true absolution of sins pag. 86  
¶ Of confession of reconciliation pag. 87.  
¶ An open confession to the church pag. 89  
¶ Abuses of ear confession. pag. 90 91. 62. 93  
¶ The error of the Novations & Anabaptists pag. 96  
¶ Three sorts of sins, one is called sin, an other blasphemy, the third, blasphemy against the spirit or sin against the holy ghost. pag. 110  
¶ What is Sin. pag. 111  
¶ What is blasphemy pag. 111. 112. 113  
¶ What is the sin against the holy ghost. pag. 114.  
¶ Daniels prayer in Metre. pag. 116    

Faults escaped.  
¶ Gentle reader before thou read it over with thy pen mend the faults escaped, beginning with the ciphers on the top of the pages. thus:  
¶ Next after the page. 91. mend the ciphers of three pages immediately following thus: 92. 93. 94. and so following from 95. unto the end of the book.  
Page. 29. line. 13. read brought  
Page. 39 line. 5. read after  
Page. 51. in the margin, read it thus Images ought to be taken away if ther. etc.  
Page. 57 the first word of the first line read: believe.  
Page. 77. line. 26, read publicans  
Page. 80. last line scrape out the first word (he)  
Page. 81. line. 14. read: avoid.  
Page. 91. line. 13. read: for they think  
Page. 97. line. 22. read: of the wicked   

To all his faithful brethren and sisters other willingly fled or tyrannously exiled out of England for Christ's Gospel sake, Thomas Cotsforde wisheth from God the father thorough our Lord jesus Christ much increase of faith, godly knowledge and constancy in Christ's holy religion.  
DEarly beloved, when I with a lamentable heart consider with myself the miserable stare of England my native cuntreye, and the great overthrow of Christ's pure religion there, sith the most dolorous death of our most godly and virtuous prince, King Edward the sixth: and again remembering how Idolatry, superstition, Papistry, and all kinds of false worshipping of God hath in so short time overflowed so noble a realm: and what an infinite number (which within these two years past bore a fair face towards true religion) are now suddenly turned back to worship the beast, that is, to embrace the Babylonical strumpet, and to taste again of the cup of her abominations, I can scantly refrain mine heart from sobbing, and mine eyes from distilling of tears. Alas for pity, what a great number of God's people is this day within England, that in their hearts do detest & abhor that false worshipping and great dishonouring of God now violently (I will not say tyrannously) thrust into every church and chapel, and would with all their hearts (if they knew which way to bring it to pass) fly out of that Babylon now the great city of sin and confusion? And contrary wise it would pity any true christian man's heart to remember how many there are within that realm (which are fully persuaded in their consciences concerning true religion) that might well enough escape and come away, & yet will not: but some of them had rather with most manifest and shameful idolatry pollute both their souls and their bodies, than they would forsake the pamparing of their paunches, & their best beloved God the wicked Mammon. Other there be that stand in defence that they may tarry well enough and communnicate with the idolaters: but I marvel with what consciences they can other read or hear these and such like places of scripture here following:  

2. Cor. 6.  Bear not a strange yoke (sayeth saint Paul) with the unbelievers: for What fellowship hath righteousness with unrighteousness? What company hath light with darkness? What concord hath Christ with Belial? etc. How agreeth the temple of God with images? And it followeth: Come away out from among them, and separate yourselves (sayeth the Lord) and touch none unclean thing, so will I receive you. etc. Doubtless me think that this text rehearsed should sore nip their consciences considering that the Lord himself speaketh it.  

Apoc. 18.  Let them weigh also this scripture: Come away my people from Babylon (that is, from that city, realm, town, village, house, family and company, which openly dishonoureth God by idolatry, superstition and false worshipping) that ye be not partakers of her sins, that ye receive not of their plagues.  
Again, let them remember this saying of the prophet Elias: 
3. Reg. 18.  Why halt ye between two opinions? If the Lord be the true God follow him? But if Baal be he, than follow him. 
An excuse  But many excuse themselves by a book made and compiled by a great clerk that died with in these five years past: which book (as they say) maketh much for their purpose, that is, for going to the wicked Mass. etc. But surely, if they weigh that book well, it maketh nothing for them at all: for he wrote that part of his book for them that were but younglings in the true knowledge and understanding of the mysteries of Christ's religion, and dwelled in such a realm or cuntreye that were clean overwhelmed with Papistry, and not well reform as was England. He wrote not that for them that had been already well nuseled and exercised in true religion many years (as some of these excusers have) and are fully persuaded already in the greatest mysteries of pure religion. I dare say, if he were alive he would not justify, neither bear with these men, to whom God hath given so plenty of true knowledge, and that so many years ago, but would most sharply rebuke them and tell them plainly, that their accompaniing and fellouship in false worshipping with idolaters should most manifestly extend: first to the great dishonour of the omnipotent Lord their God. secondarily to the accusation and condemnation of their own consciences, having so manifest places of holy scripture against them: Thirdly, to the great offence of their young and weak christian brethren, which have many years known their opinion touching religion. And finally, to the confirmation of the old cankered and rusty Papists in their gross errors and blindness.  
But the sorest grief of all unto mine heart (were it not that their bold confession of their faith and stout standing and constant persevering in the same unto the death comforteth me again) is the tyrannical slaughter and butcherlike murder of the saints, which were the true servants of God, the sincere preachers of the way of salvation, the very martyrs, true witnesses and constant confessors of the true faith of jesus Christ, which of late in England have bestowed their very lives for the testimony of that truth, which they have in times passed so faithfully preached to many thousands of Christian souls with in that realm.  
O England, England, what a sore buffet hath God now given thee: partly, by restoring that bloudsucking bishop the romish Antichrist to his former usurped authority in that goodly realm, contrary to God's word, contrary to thine own laws, and contrary unto all your oaths, faith and fidelity, to thy perpetual shame so long as the world shall endure: And partly, by taking away from thee such notable Instruments, by whose mouths thou hast abundantly herd God speak unto thee, and most lovingly showed thee how thou mightest be saved, and in stead of them in his heavy displeasure now suffereth thy shameless shepherds out of all pulpits to feed the with too shameful lies? And why? Doubtless most worthily. Because, (as S. Paul sayeth) thou receivedst not the love of the truth (when thou mightest have had it) that thou mightest have been saved: 
2. Tess. 2.  and therefore God shall send thee strong delusion, that thou shouldest believe lies. But take heed. For prate they never so monstrous lies, glorious Gardener and butcherlyke Boner with other of that ruffling rout of romish rutters, shall set such a glistering gloze upon them, and with such counterfeited colours set them forth & paint them, that thou shalt think them to be most certain & evangelical truths, and shalt be brought into such dotage and so be bewitched, that thou shalt think, that cheese is chalk, and chalk cheese. Sweet is sour, and sour sweet, good is evil, 
Esa. 5.  and evil good, and consequently, that truth is lies, & lies are truths. And yet to say the truth it is marvel, that other the Pope, the Queen, the Nobility and commons of England, or any other body else where, should or can credit or believe such wethercockes & dubblefaced dreamers of mischief as Gardener and Boner are. Whose writings against the wicked and usurped authority of their loving father now the romish bishop, and the unlawful marriage of the queens mother with king Henry the eight (for so they called them both than) shall to both their perpetual shames remain, when they are both gone to the devil, except they earnestly repent in time, and ratify again that, that they truly wrote than. For if their writings were then false, why did they (if it were but for shame of the world) affirm any falsehood, and 'cause it to be written and printed, except they would openly show themselves to be the very children of the devil the father of all lies & falsehood? If those things that they wrote than were true, why do they now so shamefully deny them in all their wicked doings? why do they not now stick unto the truth of them even unto the death? Unto death quoth he? Nay. who there my friend. For both they have alway been most tenderly brought up, and their flesh is to fine, delicate, nice and to tender to suffer either imprisonment or death for the truth sake. Yea they had rather put five hundredth to death for affirming the truth (as they have done many already in their time) than they would either stick to it themselves, or suffer other godly persons to live, that would with tooth and nail stick unto it. But here I will let pass these open enemies both to God, to the truth, and to all true Christianes' inhabiting the realm of England, and commit them to the unsearchable judgement of him, which knoweth best how to use both them, and all other his creatures to the setting forth of his glory, and will now proceed to my matter.  
When I had in latin read the notable confession of the faith of that excellent learned man Huldrik Zwinglius, I considered (if it were turned into english) that it would be both profitable & comfortable to a great multitude of my country folk, namely to them that are but yongelinges and weak in knowledge of true religion, whereof some perchance are in prison already for the gospel sake, and some shall hereafter be called before the Magistrates to give a reckoning of their faith: 
A christian aught plainly & openly to confess with his mouth, the right belief of his heart. 2. Cor. 4.  whereunto if they shallbe required, there is no remedy, but openly and plainly to confess with their mouths, what they believe with their hearts, unless they will forsake Christ and his open truth, and so (which God forbid) run into the hazard of eternal damnation. Therefore they must unfeignedly say with S. Paul: I believe, and therefore I speak. For undoubtedly, if ever we look to be saved, the plain and open confession of the mouth must necessarily go with the right belief of the heart, though dreadful death should immediatli follow. Do believe with the heart justifieth (sayeth S. 
Rom. 10.  Paul) but to knowledge with the mouth maketh a man safe. S. Peter likewise voucheth the same, saying:  

1. Pet. 3.  Be ready always to give a reckoning or an answer to every man that asketh you a reason of the hope that is in you, and that with meknesse and fear, having a good conscience.  
By these and such like authorities and examples of God's holy word it doth plainly appear: that if the Magistrate or tyrant demand of any a reckoning of their belief, they must in any wise boldly and constantly declare it, though they see even death before their eyes.  
It is therefore no less but plain hypocrisy, dissimulation and half a denial of the faith of Christ, to believe rightly with the heart, and for fear, flattery, lucre or worldly gain to say or do the contrary. God grant us all therefore to do as jesus the son of Syrack sayeth:  
strive thou for the truth (sayeth he) unto death, 
Eccle. 4.  and God shall fight for thee against thine enemies.  
But here one of good knowledge will say. 
Objection.  Sir I am not yet come unto that perfection to die for my faith sake: neither to forsake my country, and therefore I will abide by it and tarry here still.  
I answer: 
Answer  then I will advise thee who soever thou art, to make thy reckoning with thyself before, examine thine own heart & consider well: whether thou dost unfeignedly feel in thyself such a strong & stout stomach, that thou canst be content boldly to confess & bide by thy faith: and for the truth sake willingly and gladly forsake father, mother, sister, brother, wife children, and all worldly pleasures, and further suffer therefore shame, rebuke, loss of all thy lands, goods, and promotions, forsaking of thy kinsfolk and friends, long imprisonment, tyrannical torments, and finally most shameful death: If thou (I say) unfeignedly feelest in thyself such a lusty courage that thou canst constantly and with a joyful heart do all these things for the love of thy Lord, and for the truth sake, than on god's name stand unto it and abide all sharp storms and tempests, 
Eccle. 4 ●  & God shall (as Syrak sayeth) fight for thee against thine enemies. And so in all thy greatest trouble thou shalt glorify God.  
But contrary wife if thou feel in thyself weakness, and art afraid that thou art not able to suffer all these things, doubting that thou can not stand stably in the open confession of thy right faith & believe, and patiently suffer all the afore named torments: Than I will advise the in any wise to follow Christ's advertisement and commandment, 
Math. 10.  saying: when they persecute you in one city (wherein is understanded village, town, country or region) fly unto an other. For if thou feeling in thyself such weakness wilt adventure to tarry still, than beware of these terrible threatenings of Christ, saying: who so ever shall deny me before men, 
Math. 10.  him will I also deny before my father which is in heaven. 
Marc. 10.  Again, who so ever shallbe ashamed of me & of my words in this advoutrouse & sinful generation: of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy Angels. Come away therefore speedily, and prevent these great dangers of denial of Christ, and of his known truth.  
But this my poor and simple advice good brethren and sisters toucheth nothing at all any of us that are already come away for the gospel sake. For (God be praised therefore) we have obeyed Christ's voice both speaking in S. john & in S. Paul. In S. john's Revelation thus sayeth Christ: 
Apoc, 18.  Come away my people from Babylon, that ye be not partakers of her sins, that ye receive not of her plagues. In S. Paul thus sayeth the Lord: 
2. Cor 6.  Come out from among them, and separate yourselves from them (sayeth the Lord) and touch none unclean thing: so will I receive you, and will be a father unto you, and ye shallbe my sons and daughters, sayeth the Lord almighty.  
Loo, these two scriptures I have rehearsed again, both for our singular comfort, and for the comforts of all them, that shall do the like that we have done by coming away. And in weighing of these two aforesaid scriptures I can not but much rejoice and praise God on our behalf, and that for divers considerations following:  
first by coming away we have declared ourselves to be Christ's people. For Christ sayeth: come away my people from Babylon.  
Mark that he calleth the flyers from idolatry his people. Seeing than in thus flying away we are accounted by this place of scripture to be of Christ's people, have we not much cause in our hearts to rejoice & gloritie God? I think we have.  
Again, for that we have obeyed the lords voice saying: Come away: Come out from among them: Separate yourselves from them: touch none unclean thing, we shall undoubtedly be partakers of the blessings mentioned in the holy scriptures: 
Deut. 28. Levi. 26.  Then if we be partakers of God's blessings, it is a plain assurance that God is on our side. If God be on our side, who than can finally prevail against us? Doubtless, neither Reyser, King, Queen tyrant, devil, death nor hell.  
Further, in commyg away we have declared that we utterly detest and abhor all idolatry, superstition, papistry and false worshipping of God, and not to be partakers of them and other abominations, which now overflow that noble realm of England: by reason whereof we shall and that most fortunately avoid and escape such great plagues as now hang over it. For which cause let us daily more & more study to be thanckful unto the Lord.  
Finally, as we have obeyed (blessed be God therefore) those commandments: come away: come out from among them: Separate yourselves from them: touch no unclean thing: So shall we be partakers of these promises following, that is: so will I receive you: and will be a father unto you: & ye shallbe my sons and daughters, saith the Lord almighty.  
These sweet promises and spiritual confortatives let us be mindful of both when we lay us down to rest, & when we rise up again. And give God most hearty thanks both for them, and for that grace that he gave us to leave our country, livings and promotions and come away.  
But here a papist will say that I am out of my wit, 
Objection  to say that we are fortunate with coming away, now suffering grievous exile, dispatched of our livings, forsaken of our kinsfolk, and out of the queens favour. This (will he say) is to come out of God's blessing into a warm son.  

Answer.  I answer: The fleassh and carnal reason will judge no less. But if we judge after the rule of holy scripture, it is qwyte contrary: For all Christ's scholars must suffer trouble in this world. As S. Paul affirmeth, 
2. Tim. 3.  saying: All they which will live godly in Christ jesus shall suffer persecution. This exile therefore is our cross, which we must esteem to be sweet unto us for Christ's sake, 
Mat. 10.  because he sayeth: he that taketh not his cross and followeth me, is not worthy of me. And: if a man come to me, and hate not his father and mother, and wife & children, 
Luce. 14.  and brethren and sisters, yea and his own life also, he can not be my disciple.  
And touching our persecution and exile let us patiently bear it. For Christ suffered much more persecution for us. And was compelled in his infancy (king Herode seeking to destroy him) to fly away out of his own native country into a strange land, 
Matth. ●2  and there to tarry a long time till the death of his persecutor.  
As for the queens displeasure towards us (though perchance so me other causes are pretended) it is doubtless for the gospel sake. Therefore let us strongly bear it, and commit our hole cause unto God, & let him alone with the redress thereof, and daily pray for her true conversion unto the embracing of Christ's true religion.  
But concerning the spoil of your lands, goods and possessions, and the lawless robbery of our livings and benefices, let us gladly commit them into the hands of God, and he will most surely (when he seethe convenient time) recompense every penny to the uttermost, other one way, or else an other: other spiritually, or bodily, or both. 
Let us trust surly to Christ's, payment.  Let us trust surely to Christ's recompensation, which promiseth to us (I say to us) repayment, saying:  

Matth. 19  Every one that forsaketh house, or brethren, or sisters, or father, or mother, or wife, or children, or land for my name's sake, shall receive an hundredth fold, and shall inherit everlasting life. Lo here Christ sayeth: Every one. which considered, than say I, that he doth not except us, neither any that hath done as we have done. For his promise is universal. 
The promise is universal.  And as the promise is universal, so is also the performance thereof, if man continueth faithful in his calling.  

Luc. 18.  Saint Luke rehearsing this saying of Christ, sayeth thus. Verily I say unto you: There is no man that hath forsaken house, either father or mother, either brethren or wife, or children (for the kingdom of god's sake) which shall not receive much more in this world, and in the world to come life everlasting. As though Christ should thus say: Not man for my cause shall suffer damage here, but shall enjoy much more again for it, both in this life, and in the life to come.  

Marc, 10.  S. Mark telleth Christ's tale after this sort: Verily I say unto you: There is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospels, but he shall receive an hundredth fold now in this life, houses and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come eternal life. 
hundredth fold.   
This hundrethfolde signifieth a mind much better content and satisfied with that portion be it never so little that God shall give one towards his finding in his exile & adversity, than with that great abundance had in time of prosperity.  
Christianes' for Gods glory forsaking their houses and goods, for one house forsaken shallbe many times most heartily welcome to many godly men's houses. Yea the faithful shall so gladly receive them and charitably entreat them, that they shall think themselves fortunate to have in their houses such strangers and guests. 
Act. 10.   
So thought Simon the Tamner that lodged Peter, & likewise Cornelius the captain.  

Act. 16.  So were Paulus and Sylas at Philippos' most gladly taken to lodging with godly Lydia the seller of purple, which said unto them: If ye think that I believe on the Lord, come into mine house and abide there. I could here bring you exemples of Abraham, job and David, which for their patiented suffering exile, spoil, and loss of land and country, were much more abundantly enriched of God afterward, than they were before.  
But here my good brethren and sisters, 
jovianus & Valentinianus.  I pray you mark the examples of two noble gentlemen, the one named jovianus and the other Valentinianus, being both of the in high favour and authority, and were Captains of a thousand men a piece under julianus the Emperor, which in the beginning professed Christ but afterwards forsook him, and persecuting the Christianes' became a plain Apostata. This wicked Emperor by a law commanded all his men of war under pain of losing their promotions to do sacrifice unto his false Gods. 
In histo. Tripar. lib. 7. ca 1 Es Theodoricut. li. 4. cap. 1.  jovianus notwithstanding rather than he would obey a wicked commandment of a wicked Emperor, and so deny and slander the profession of his faith in Christ, chose utterly to forsake and depart from his great promotion. For which cause Christ well recompensed him. For after the worthy cruel death of that wicked Emperor, jovianus was advanced to be Emperor next after him.  
So likewise the noble gentleman Valentinianus being a christian following his master the said wicked Emperor julianus when he went to the Temple of his false Gods, 
Theodoricus li. 4. ca 5. & Tripar. hist. li. 6. cap. 35.  was of the heathen Pressed be sprinkled with holy water. And being grieved therewith, for the zeal that he bore unto Christ, gave the pressed a blow of the ear, & boldly said: 
So may one rightly say of the Papists holy water.  that with that water he was rather polluted than purged. For which thing, he was first imprisoned, and than exiled and banished. Nevertheless for his fervent zeal in giving the heathen pressed a blow, Christ afterwards well recompensed him. For next after the death of the said Emperor jovianus, was he exalted to be Emperor of Rome. So is it plain, that for their great losses of their promotions for the profession of their faith sake, Christ even in this life recompensed either of them an hundredth fold. I could bring more histories to the confirmation of this matter, but I will for this time content myself with these. But yet one lesson dearly beloved let every one of us learn of S. Paul, and say with him even from the very heart thus: 
Philip. 4.  I have learned in what so ever state I am therewith to be content. I know how to be low, and I know how to exceed: Every where and in all things I am instructed both to be full and to be hungry, both to have plenty, and to suffer need. I can do all things through Christ that strenghneth me.  
Thus making an end of my long babbling with you dearly beloved brethren and sisters, I here present unto you the notable confession of the faith of the great learned man Huldrik Zwinglius, which I have after my gross knowledge lately translated out of latin for the instruction and comfort of the true Christianes' of England. And when I had translated it within less than one leaf of the last end, one of our brethren showed it to me translated already many years ago and printed at Zurik. Which thing had almost caused me to suppress my translation: had not an other after that told me, that of the old translation there was but a small number printed, & many of them were lost. In consideration whereof, he advised me & that earnestly to put forth this my translation, both for the profit of many of my Christian brethren which never read the former translation, and also for the reviving of so worthy a confession, and so have I done.  
I have also added thereunto two little Epistles of mine own: the one containing my poor and simple judgement concerning the confession of sins, how far the holy scripture will bear therewith. And what I think touching ear confession now revived again in England. The other Epistle is an answer to the demand of a godly lady most instantly desiring me to declare unto her the true meaning of an hard text of the vi●cha of S. Paul's Epistle to the Hebrews, & also what is the sin against the holy ghost, and how and wherein it differreth from all other sins.  
These things written after my rude manner and now put forth in print I beseech you take in good worth, and of your Charity remember me in your daily prayers   

We which preach the Gospel in cities, towns and villages, of christian fellowship O Charles noble Emperor consecrated & holy appointed to equity and righteousness, have long desirously loked-for when a reckoning of our faith, which both we have & profess, should be required of us. And while we stand thus in a readiness, it is said, rather of common brute, then of any sure and certain message or tidings, that many already have prepared and furnished the order, sum and form of their faith and religion, which they may speedily present unto you. And here are we in great doubt and perplexity, for on the one part the love of truth and great desire of common quietness pricketh us forward to do the same ourselves, that we see other do: And on the other side, shortness of time afrayeth us, partly, for that we must do all things to hastily, & pass them over to lightly, because of your great haste, (for so the rumour goeth that you will make haste from thence.) And partly, because we which are preachers of god's word in cities, towns and villages are placed farther abroad, than we can in so short a time assemble and take advisement, what were most meet to writ unto your highness. Wherefore seeing that we have already seen the confession of the faith of other, yea and also the confutation of their adversaries (which nevertheless seemed to be prepared before any thing (touching that) was demanded of them) I thought it was not unmere if I also privately without the hindrance of my contreyfolke should forthwith declare a reason and reckoning of my faith. For although other matters require soft and easy haste, yet in this thing quick speed is to be made, jest (the matter slothfully passed over) we should fall in danger other of suspicious silence, or else of presumptuous negligence. Lo therefore (O most mighty Emperor) here I offer unto your majesty the sum of my faith on this condition, that I may also witness thereby myself to commit and suffer the judgement not only of these articles, but also of all other which I have heretofore at any time written, or by the goodness of God hereafter shall writ, not to one only, neither yet to a few, but to the hole Church of Christ so far as it pronounceth by the rule and inspiration of God's word and spirit.  

¶ The first article.  
first of all I both believe and know, 
His faith of the unity & trinity of God.  that there is but one a lonly God, and that he is of nature good, true, almighty, righteous, wise and merciful, the maker and governor of all things visible & invisible. And that the Father, Son, and holy Ghost are three persons, but the Essence & substance of them is simple, unmixed and but one alone. And concerning the Godhead and names or three persons I agreed utterly in opinion in all things with the declaration of the Crede aswell of Nicene as of Athanasius.  
I believe that the Son hath taken to him flesh, 
His belief of Christ the son of God & the son of man.  understanding thereby, that he hath verily and truly of Mary the undefiled and perpetual virgin taken to him the nature of man, yea the hole man, which consisteth of body and soul, and that after this manner: 〈◊〉 the same hole man is so taken into the unity of substance or person of the son of God, 
Of two naures in one person  that man maketh not a proper or special person, but is taken unto the inseparable, indivisible, and unlousable parsonage of the son of God. 
The distincte properties & operations o the two natures in Christ divide not the person.  And all be it that both natures, that is the Godhead and manhood so keep still their natures and properties, that both of them in him may truly and naturally be known and perceived, yet nevertheless the distinct and several properties and workings of natures divide not the unity of person. Not more than in man the soul and body make two persons. For as they are of most divers and contrary natures, so are they also of sundry properties and operations. And yet man which consisteth of them both is not two persons, but one: Even so God and Man is one Christ: the perpetual son of God from everlasting, and the son of Man from the time appointed & determined. One person, one Christ, perfect God, and perfect Man. Not that the one nature is made the other, or that they are mixed, confounded or disordered among themselves, but that either of them abideth still in his own property. And yet the unity of person by these sundry properties is not disjoined. And thus one & the same Christ touching the property of his manhood cried as a child, grew & waxed, incocased in wisdom, hongred, thrysted, did eat, drink, sleep was hot cold, beaten, did sweat, was wounded, murdered, afraid, was in heaviness, and suffered other things, which pertain unto the pain and punishment of sin, and yet was he utterly guiltless and most estranged from sin itself. But touching the property of his Godhead, he with the Father and the holy Ghost ordereth, goeth thorough, ruleth, sustaineth and nurrysheth all things both high & low, he lighteneth the blind, restoreth the lame, calleth up the dead, with a little word throweth down his enemies, being dead he taketh again to him life, he ascendeth up to heaven, and sendeth down the holy Ghost as his own spirit. And one and the same Christ abiding in one person of the son of God doth all these things, albeit they are contrary in nature and property, so that even those things, which belong properly to the godhead, because of the unity and perfection of person, are sometime ascribed and imputed to the Manhood: and contrary, those things which are proper to the Manhood, are sometime spoken of the godhead. 
johan. 3.  He said: that he himself being the son of Man was in heaven, when he had not yet in body ascended into heaven. 
1. Petre. 2.  Peter also showeth: that Christ suffered for us, when only his manhood could suffer. But for unity of person it is truly said: both that the son of God suffered, and that the son of man forgave sins. For both he which in one person is the son of God, and the son of Man, touching the property of his manhood, suffered: And he which in one person is the son of God, and the son of Man, touching his Godhead, forgave sins. So we say: this man is wise, when notwithstanding he consisteth aswell of body as of soul. And the body is most estranged from wisdom, yea it is a very poison and hindrance of knowledge and understanding.  
And again, we say: the same man is sore cut and wounded, when only the body can receive wounds, and not the soul. Thus no man sayeth. Of man there is made two persons, when to either party his own property is attributed and applied. And again no man sayeth: that the natures are mixed, disordered and confounded, when of the hole man that is said, which for the unity of person pertaineth to the hole, but for the property of the parties belongeth only unto one. Paul sayeth: 
2. Cor. 12.  when I am weak, then am I strong. Who is it that is weak? Paul. who rightly is also strong? Paul. But is not this saying contrary to reason, unstable and intolerable? No. for Paul is not of one nature, albeit he is but one person. Therefore when he sayeth: I am weak, doubtless that person speaketh which is Paul, but that that is said, is neither spoken nor understanded of both natures, but only of the weakness of the flesh. And when he sayeth, I am strong: Surely the person of Paul speaketh it: but only his spirit is understanded. Even so, the son of God is dead: Doubtless he (which by unity and singleness of person is both God and Man) is dead, but that is only touching his manhood. Thus therefore not only I think concerning aswell the Godhead and persons, as taking to the nature of man, but so likewise have thought all they both old and new that are of right faith and belief. Yea and so think they also that even now acknowledge the truth unfeignedly.   

¶ The second Article.  
secondarily, I know and believe, 
Here falleth man's free will.  that this most excellent majesty, which is my God, doth frankly and without constraint or let appoint and determine of all things, so that his counsel and determination hangeth of no cause or occasion of any creature, for that is the property of the maimed wisdom of man, to judge and determine by conferring and debating of natural reasons, or by example going before. But God (which from everlasting unto for ever & ever with one only and simple looking upon beholdeth all things) needeth no account, 
God's providence.  reckoning, experience or proof of things that are done, but being on every part wise, prudent, good etc. hath frankly determined and set an order in all things. For his own are all things that are. Hereof it is, that all be it wittingly and advisedly he in the beginning would make man, 
Of man's creation.  which he knew perfectly would fall, yet nevertheless would aswell determine, to clothe his son with man's nature, to repair and restore again the fall: whereby his goodness on every part doth appear. 
In God's goodness is contained mercy & righteousness.  In which goodness is comprised both his mercy and righteousness. His righteousness he put forth, when he cast the transgressors out of the pleasant mansions of Paradyse: when he tied them in the prison of man's misery, and fettered them in the chains of sicknesses, and when he laid the law upon them, which (albeit it was holy) they could never of their own power fulfil. For here man being a double wretch learned, not only his body to have fallen into misery, but also his mind for fear of the law transgressed to be tormented. For when after the spirit he saw that the law was holy, 
Roma. 7.  righteous and the messenger of God's mind and will, as she which commanded nothing but that-that right required, but yet also saying that by deeds he could not fulfil the mind of the law, he in his own judgement condemned (the hope of attaining felicity cast away) going away desperate from the sight of God, remembered nothing but that he should suffer the pain of eternal torments. Thus far was God's righteousness made open.  

Mercy.  After this when the time should come to utter his goodness, which from the beginning he appointed to show as well as righteousness, 
Christ's in carnation  he sent his son to take to him our nature on every part, except that that is disposed and ready to sin, that he made a brother and like unto us, might be a mediator, which for us by offering his innocent body unto death, might satisfy Gods most upright justice, which behoved to continued holy, pure & uncorrupt aswell as his goodness, that the world might be throughly assured both of the recompensation & satisfying of his righteousness, and of his present mercy to be offered unto us. For seeing he hath to us and for us given his own son, 
Roma. 8.  how shall he not to us give all things with him and for him? what is it that we may not promise to ourselves of him which hath let down, abased and humbled himself hither, to be not only like unto us, but also to be holly & fully our own? who can marvel enough at the inestimable richesse and favour of God's goodness, 
johan. 3. 1. johan. 4  whereby he hath so loved the world, that is, mankind, to give his own son for the life of it?  
These lively fountains & sweet veins of the Gospel I think are the only and alone medicine of the sick soul, 
The only medicine of the sick soul.  whereby she is restored both to God & to her own self. For nothing can assure her of God's favour, but God himself. And he so liberally, so abundantly and so prudently hath powered his loving kindness holly upon us, that now he hath left nothing behind that we can desire, unless any durst require any thing more then enough, and above the overflowing abundance.   

¶ The third Article.  
thirdly, I know there is no nother Sacrifice of purging sin, but Christ alone, 
1. Cor. 3.  (for Paul truly was not crucified for us:) & that there is none so sure and undoutefull pledge of God's goodness & mercy as is Christ (for there is nothing so sure as God, 
Christ is the only way to reconciliation & felicity. Act. 4. justification of works & praying unto Saints is here dispatched. 1. Timo. 2 The elect are on this condition choose, that by the son they might be saved.  which affirmeth the same) and that under the sun there is none other name but the name of jesus Christ, whereby we must be saved.  
Here therefore (concerning the attaining of God's goodness & mercy) are refused as well the justification and satisfaction of our works, as the merits, deservings, prayers, and intercessions of all saints, whether they be in earth, or in heaven. For here is but that one alonely mediator betwixt God and man, the God and man jesus Christ. And God's election abideth steadfast & sure, for those that he hath chosen before the making of the world, he hath so chosen them, that he might choose them out to himself by his son. For as he is gentle and merciful, so is he holy & righteous. Al his works therefore resemble of mercy & righteousness. Wherefore rightly his election smelleth of them both. Of his goodness it was to have chosen whom he would, but it was of righteousness to purchase and join to himself them that are chosen through his son made a sacrifice to recompense God's righteousness for us.   

¶ The fourth Article.  
FOurthly, I know that that great grandfathers father, our first father Adam through self love, by the subtile suggestion, wicked temptation and envious counsel of the devil, was alured to this point, to covet to be made like unto God. And when he had committed that sin, he tasted of the forbidden and most dangerous fruit, 
Of original sin.  whereby he fell into the faute and guiltiness of most horrible death and damnation, made thereby the stubborn adversary and enemy of his God. Wherefore when God might of equity and right have utterly destroyed him, yet being most gracious Lord unto him, he changed his everlasting pain and punishment into a state, that is, to make him a bond servant, whom he might have worthily punished with everlasting death and utter destruction.  
For as much than, as neither he, nor yet any that is borne of him can take away this state and condition of bondage (for a bondman can not but beget another bond man) he hath by the deadly tasting of the forbidden fruit, 
They are called bond that are saved, when of right they might have been killed by their takers.  kest all his posterity into bondage. Now therefore touching original sin I think thus:  
That is truly called sin, which is committed against the law: for where no law is, there is no transgression. And where no transgression is, there is no sin, as sin is properly taken, that is, so far as sin is a deed, a fault, an act or offence. Therefore I acknowledge that our first father sinned a sin, that is sin in deed, that is to say, an act a fault, and a detestable thing. But they that are borne of him have not sinned after that manner. For which of us have bitten with our teeth and eaten the forbidden fruit in Paradise? Wherefore will we nil we, we are compelled to grant that original sin as it is in the children of Adam, is not properly sin, as it is now declared, for properly it is not an act or deed committed against the law. But it may properly be called, a byrthsore, a natural sickness & disease, and also it may be called a sinful state and condition. A disease it is, for as he of self love fell, so we also fall It is also a sinful state or condition: for like as he by his sin was made bond and subject to death, so we also are borne bond, the children of wrath, and subject to death. All be it I pass nothing if this disease and condition after Paul's manner be called sin, yea it is such a sin, that who so ever are borne in it are the enemies & adversaries of God: for hither the sinful state of our birth draweth us, and not the actual committing of offence, except so far as our first parent hath committed it once. Therefore the very cause of enmity & death is the sin and offente committed of Adam, 
Sin is the cause of man's misery.  and that is verily sin. But this sin which cleaveth to us in our conception is verily a natural disease & a sinful state, yea a necessity of dying. notwithstanding that never should have been by birth only, had not offence first defiled the birth. Sin therefore is the cause of man's misery, and not the birth. But of birth it is none otherwise, than of it that followeth of the fountain and principal cause. The confirmation of this sentence is grounded both upon authority and example, 
Roman. 5.  Paul speaketh thus: If by the sin of one, 
Authority  death reigned by the means of one: much more they (which receive abundance of grace, and of the gift of righteousness) shall reign in life by the means of one, that is to say, jesus Christ. Here we see that sin is properly taken. for this one, is Adam, through whose fall death hangeth over our necks. Again the same Paul sayeth: All have sinned and have need of the glory, 
Roman. 3.  that is, the goodness & liberality of God. Here sin is taken for the disease, state and birth, that we all are said to sin, yea before we are powered out into this light, that is, we are in the state and condition of sin and death, yea before we sin in act or deed, which sentence avoidable is again strengthened by these words: 
Roman. 5.  Nevertheless death reigned from Adam to Moses, even over them also which had not sinned with like transgression as did Adam. Loo, death is upon us, albeit we have not sinned like as Adam did. Wherefore? For he sinned in deed, but seeing we have not sinned after the manner, why doth death devour us? For he is dead because of sin, and being dead, that is, judged to death, he hath begotten us. Therefore we also die, but thorough his fault, and by our own sinful state and disease, or if thou wilt, by sin, but taken unproperly. 
Exemple. The state springheth of the fault.  The example is such: one taken prisoner in battle, by his untruth, disloyalty & ennemitie hath well deserved to be a bondman. They that are borne of him, that is, the bondmannes' children are made bond, not by fault, act or offence on their behalf, but by state & condition, which followed the fault: for their father of whom they were begotten, had deserved that by offence. The children have not the offence, but the punishment & penalty of the offence, that is, the state or condition, the bondage and prison. If ye lust to call these things offence, because they are executed and ministered for offence, I forbid you not. To be short.  
I acknowledge this original sin by condition & infection to spring in all men which are begotten through the affection of man and woman.  
And I know: 
Ephe. 2.  that we are by nature the children of wrath: but thorough grace, which by the second Adam Christ hath restored the fall, I doubt not to be received among the children of God, and that after this manner that followeth:   

¶ The .v. Article.  

It is rasshnes to condemn infant's dying without baptism of water.  fifthly. Doubtless this is evident: If in Christ the second Adam we are restored unto life, like as in the first Adam we are given over to death, than do we rashly condemn the children borne to christian parents, yea and the children of the heathen also. For if Adam by sinning could destroy all mankind, and Christ by dying hath not quickened and redeemed all mankind from the great misery brought in by him, then is not like the salvation restored by Christ, and so (which God forbid) this scripture is not true: 
1. Cor. 15. He will not define of the infants of the heathen.  As in Adam all die, so in Christ are all restored to life.  
But how so ever men determine of the infants of the heathen, this certainly we affirm, because of the power of salvation performed by Christ, that they rashly give sentence without reasonable cause, that judgeth them to the everlasting curse, partly, for the said cause of restoration by Christ, and partly, for the free election of God, which followeth not faith, but faith it, whereof I will speak more in the article following. For they which are chosen from everlasting, doubtless are chosen before they have faith. Therefore they which for lack of age have not faith, aught not unadvisedly to be condemned of us. For albeit they have it not yet, yet god's election is hid from us, of whom if they be elect, we judge to hastily of things to us unknown.  
Nevertheless touching the infants of Christianes' we diffine otherwise, that is to say: 
He defineth of the infants of Christian  that so many as are the infants of Christianes' are of the congregation of God's people, and parts & members of his church, which we prove of this wise: By the witnesses almost of all the prophets it is promised that the congregation of the heathen should be gathered together to the church of God's people. And Christ himself sayeth: Many shall come from the east and from the West and shall sit with Abraham, Isaac and jacob in the kingdom of heaven. 
Math. 8. Marc. 16.  And: Go ye into all the world and preach. etc. But to the church of the jews their infants pertained aswell as the jews themselves.  
Therefore no less pertain our infants unto the church of Christ, than in time past the infants of the jews. For if it were otherwise, 
Gene. 17.  then were not the promise performed and ratified: for than we should not equally sit with Abraham in God's kingdom. Doubtless he was numbered to the church with them, which also after the flesh were borne of him. But if our infants be not so numbered with their parents, as were the infants of the jews, than were Christ not indifferent, but partial and envious toward us, denying to us that, that he had given to them of old. which were to much wickedness to affirm. For otherwise all the prophecies concerning the calling of the gentiles should be made of none effect. Therefore, for asmuch as the infants of the Christianes' are aswell of the visible church of Christ, as are their parents or other that be of age, it is evident that they are aswell of their number whom we judge elect, as are their parents. For this cause it is, that I judge them to do wickedly and presumptuously, which appoint to condemnation the infants of Christianes', seeing that so many plain witnesses of scripture affirm the contrary. Which show that the church of the gentiles shall not now be equal, but much mor large, than the church of the jews. All which things shall now be made plain, when we shall show our faith concerning the Church   

¶ The vi Article.  
SYxtlye, Concerning the church, thus we think: 
Of the church of the elect.  that the Church in the scriptures is diversly taken. first it is taken for those choose, which by the will of God are appointed to eternal life. Of which Paul speaketh, saying: 
Ephe. 1.5.  that she hath neither wrinkle nor spot. This Church is known only unto God. For he only (after the word of Solomon) hath known the hearts of the children of men. But nevertheless, 
3. Reg. 8.  they that are members of this church know verily that they themselves are elect, and are members of this first Church, because they have faith in Christ. But they know none other membres thereof beside themselves, for so is it written in the acres of the Apostles: 
Act. 13.  And they believed as many as were ordained to eternal life. Therefore they that believe are ordained to eternal life. But who truly believeth, no man knoweth but he that believeth. 
Ephe. 1.2. 2. Cor. 1.11 The felicity of faith is to know that he is the inheritor of eternal life.  He therefore now is sure that he is the chosen of God. For he (after the word of the Apostle) hath the earnest of the spirit, wherewith he being dispoused and sealed, knoweth himself to be made, not bond, but verily free, and the son of the family. For that spirit can not deceive. Which, if he bear record unto us & certifieth our consciences, that God is our father, & that we being sure and without fear do call him father, not doubting but that we shall go unto the everlasting inheritance, than is it certain that the spirit of of the son of God is powered into our hearts. It is certain therefore that he is elect which is so surely by faith persuaded. For they that believe are ordained to eternal life. 
Act. 13.  But many in times past were, and many now are chosen, which yet have no faith. The blessed mother of God,  
john and Paul while they were yet but infants and lytleones were they not elect? & that before the creation of the world? but this they knew not in their infancy neither by faith nor revelation. Matthew, Zacheus, the righth and thief, & Magdalen were they not also elect before the world was made? and yet they knew not that, till they were lightened by the spirit, and drawn of the father unto Christ Hereof therefore it may be gathered, 
Ionh. 6.  that this first church is known only unto God, and that they only which have a sure and an unshaken faith know themselves to be members of this church.  
Again the Church is taken universally for all that are reckoned under the name of Christ, that is, 
Of the unenuersall & sensible Church.  which have given their names to Christ. Of which a great sort acknowledge Christ sensibly by confession of faith, & use of Sacraments, and yet in their hearts other they abhor him, or else know him not. Therefore we think, that so many as acknowledge the name of Christ, 
In this church aswell the evil as the good are contained.  are of that Church. So was judas of the church of Christ, & all they that stepped back from Christ. For of the Apostles judas was aswell thought to be of the church of Christ, as Peter or john, when he was nothing less. But Christ knew who was his, and who was the devils. Of this known and sensible church (albeit it agreed not in this world) are all that with mouth confess Christ, although there be many reprobates among them. 
Mat. 25.  For Christ painteth out this church by a proper parabel of ten virgins, whereof five were wise, and five foolish. This church also sometime is called elect, albeit it is not the first church, which is with out spot. but like as by the judgement of men it is God's church for the sensible confession of faith, so by the same reason it is called elect. For we judge them both faithful and chosen, which give their names to Christ. 
1. Pet. 1.  So spoke Peter, saying: To the elect which are scattered thorough Pontus. etc. where by the name of Elect he understandeth all them which were of the congregations, to the which he wrote, and not them only which properly are chosen of the Lord. For as they were unknown unto Peter, so could he not write unto them.  
Finally, the Church is taken for every particular assemble, company and congregation of this universal & sensible church, as: The church of Rome, the Church of Augsburg. The Church of Lions. There are also other manner of takings of the Church, which I will pass over with silence at this time.  
But here I believe that there is one Church of them, which have the same holy spirit that certifieth them, that they are the true children of the household of God, and these are the first fruits of churches. That church I believe verily can not err, namely in those chief foundations of the faith, wherein the chief point of true religion consisteth.  
I believe also that the universal & sensible congregation is one church, so long as it holdeth this true confession of faith, whereof it is said already. And I believe that all they are of the church, which give their names to it according to the rule and promise of God's word. I believe also that the infants Isaac, jacob, judas and all that were of the seed of Abraham, & also those children whose parents in the beginning of the church at the preaching of the Apostles came to take part with Christ, are of this Church. For if Isaac and the residue had not been thereof, they had not received the badge of the church. Seeing therefore they were of the church, the infants and children of the primative church were also thereof. And for that cause I believe & know that they were marked with the Sacrament of baptism. 
The fathers & mothers, godfathers & god mothers & the church itself acknowledge their infants to be of the church  by the receipt whereof, they were reckoned to be of the number of the Church. For so the very infants acknowledge before the receiving of baptism by the mouths of their parents, and of their godfathers and godmothers when they are offered to the church, yea rather because the promise offereth them which is made no less unto our infants, but much larger and more often than to the infants of the old Hebrews.  
These are the foundations of baptizing infants and commending them to the church, against which all the crafty inventions and subtle devices of the Catabaptistes can do no thing. For not only they that believe are to be baptized, but also they that acknowledge, and they that are of the church by the promises of God's word. For otherwise utterly none of the Apostles should have baptized any man or woman, because they were not thoroughly assured of the faith of them that confessed and gave their names. 
Act. 8.5.  For Simon the juggler and enchanter, Ananias, Saphiras and judas the traitor with many more were baptized, when they gave their names to be Christian, 
Gen. 17.  and yet they had no faith. contrariwise Isaac being an infant was circumcised, when he proffered not his name neither believed, but the promise gave the name. Then, saying that our infants are in the same state that the jews' children were, the promise both prefereth the name & acknowledgeth them to pertain to our church. Therefore baptism (we speak of the Sacrament of baptism) as verily as Circuncision requireth nothing but one of these, that is, other confession or proffering of the name: or else the covenant or promise. All which things shallbe made more evident by these that follow.   

¶ The seventh Article.  

Sacraments give not grace.  Seventh. I believe, yea I know. that all Sacraments are so far of from giving of grace, that they do not so much as bring or ministre it. In which assertion perchance (O most mighty Emperor) I shallbe thought to malapert. But thus fast standeth my judgement. For grace as it is wrought and given to us of God's spirit (I speak after the fashion of latin, when I use this word grace for forgiveness of sins mercy and free benefit) so doth that gift pierce, entre and attain to our only spirit. But a guide or chariot is not needful to the spirit. For the spirit is a power and carriage whereby all things are carried, neither have we red at any time in the holy scriptures, that sensible things (as Sacraments are) could certainly bring with them the spirit. But if at any time sensible things have been carried with the spirit, than it was the spirit that carried, & not the sensible things.  
So when the vehement wind was brought, 
Act. 2.  by the power of the wind tongues were also brought, but the wind was not brought by the power of tongwes. 
Nume. 11.  So the wind brought the quails, and carried away the locusts, but no quails or locusts at any time have been so swift to carry the wind.  
So when the wind being so great that it was albe to take away mountains, passed by Elias, 
3. Reg. 19 johan. 3.  yet the Lord was not carried by the wind. To by short: the wind bloweth where it will, that is, the wind bloweth so as his nature is, and thou truly hearest the voice of it, but knowest not from whence it came, or where it stayeth. So is every one that is borne of the spirit, that is, is lightened and drawn invisibly, and insensybly. Truth hath spoken these things, therefore the grace of the spirit neither is brought with that dyppinge in the water, neither with that bit or drawght, neither with that anointing. For if it were so, than it might be known, how, where, wherewith, by whom, & into whom the spirit were brought. For if the present effect & strength of grace were tied unto the Sacraments, than wither they are brought, all things are graciously wrought. And where they are not ministered nor applied, all things are infeblysshed, that is, than were all they graceless which had not received the Sacraments all be it they be elect and chosen, 
Ephe. 1.  which election is by the grace of God in Christ. Neither is there cause, why the divines should allege Materia or subiectum, the matter or subject, for that the order and disposition of it is before required, that is, that the grace of baptism or of thanksgiving (for so they speak) may be given to him, that is first prepared thereunto. For he which (after their mind) receiveth this grace by the Sacraments, other prepareth his self thereunto, 
An argument.  or else he is prepared of the spirit. If he prepare him self, then have we also some power of ourselves, and so the preventing grace is nothing. If he be prepared of the spirit to the receipt of grace, than I ask: whether that also be done by the Sacrament as a guide: 
A question.  or without the sacrament. If by the means of the sacrament, than by the sacrament man is prepared unto the sacrament: And so the process shallbe endless, for alway the sacrament shallbe required to the preparation of the Sacrament. But if without the Sacrament we are prepared to the receipt of the sacramental grace, then the spirit is present by his bounteous liberality before the Sacrament, and likewise grace is there already present before the sacrament be brought. 
Sacrementes are witnesses wherewith we witness to the church that we have received the gra & mercy of God  Of which things this is gathered, (which willingly and gladly I allow in the right use of sacraments) that the Sacraments are given for an open witness of that grace, which first is present to every faithful particular man.  
So is baptism before the congregation given to him, which before he receive it other hath confessed the religion of Christ, or else hath the word of promise, whereby it is known, when that he pertaineth to the church For this cause it is, that when we baptize one of lawful age, we first ask him whether he believe. And if he answer yea: than in conclusion he receiveth baptism. Therefore faith is confessed to be present, before he receive baptism, and so faith is not given in the receipt of baptism.  
But if an infant be offered to baptism, than it is asked: whether the chyldes' parents offer it to be baptized. And when it is answered by the witnesses that they would have it baptized, than by & by the infant is baptized.  
And here the promise of God went before, that he aswell esteemeth our infants to be of the church, as were the children of the Hebrews. For when they which are of the church offer them, than the infant is baptized by this law, that for asmuch as it is borne of Christian, it is by Gods promise reputed and taken among the membres of the Church. Therefore by baptism the church openly receiveth him, which before is received by grace. So than, baptism bringeth not grace, but witnesseth to the church, that grace is already given to him, to whom baptism is ministered.  
I believe therefore O Emperor, that a Sacrament is a sign of an holy thing, that is, 
What a sacrament is  of grace given already. I believe that it is a visible figure or form, of an invisible grace. which by the free gift of God is ministered and given. 
Sacraments represent the agreement of a thing done by the spirit.  And that it is a visible example which nevertheless declareth almost a certain conveniency, proportion or agreement of a thing done by the spirit. Moreover I believe that a Sacrament is an open witness of grace given: As when we are baptized, the body is washed with a most pure Element: but thereby is signified, that we thorough the grace of God's goodness are chosen into the company of the church and people of God, wherein we ought to live holy, righteously and godly, for so Paul expoundeth the mystery. 
Rom. 6.  Therefore he which receiveth baptism witnesseth thereby himself to be of God's church, which worshippeth here God in soundness of faith and pureness of life. And for that cause the sacraments, 
Awsten upon john  which are holy Ceremonies (for the word cometh to the Element and it is made a Sacracrament) are devoutly to be reverenced, 
treaty. 80  that is, to be had in price & estimation, and reverently to be ministered & used. For albeit they can not pardon us nor release us of our sins, yet vysiblye they join us to the church, which first were invisibly by the grace of Election received into the same, which thing seeing that in the ministration of them it is together pronounced and published with the words of God's promise, it is with much devotion to be had in estimation. For if we think otherwise of the Sacraments, namely that they being applied outwardly do purge & cleanse inwardly, then plainly jewishness were come home again, which with diverse washings, ointments, offerings, sacrifices and meats believed that their sins were purged, and that grace by them were as it were purchased & bought. Which thing nevertheless the prophets, and specially Esay and jeremy did alway most constantly with sharp words shake up, teaching that the promises and benefits are given by the free liberality of God, and not for the regard of works, merits or outward ceremonies  
I believe also that the Catabaptistes denying baptism to the infants of christian men, do most shamefully err, not only therein, but also in many other things, whereof now is no time to speak. And to beware and eschew whether ye will the foolishness or malice of them, through the help of God not without peril I both taught & wrote first against them, that now through his goodness that infection among us is greatly slacked, ceased, relinquished & left of, so far is it of that I other have received, taught, or defended any thing of this seditious sect.   

¶ The eight Article.  
Eight, I believe that in the holy Supper of thanks giving the very body of Christ is present with the eye, 
Of the holy supper of the Lord.  contemplation and beholding of faith: that is, that they which give thanks to the Lord for the benefit given to us in his son, acknowledge him to have taken to him very flesh, in it verily to have suffered, and verily to have washed away our sins in his blood, and so all the things done by Christ to be made to them in the beholding of faith as it were present.  
But that Christ's natural body by substance & really, that is, that his natural body other is present in the Supper, or chued in our mouths & with our teeth, as the Papists and certain that look back unto the pots of Egypte show and write, that truly we do not only deny, but constantly affirm to be an error, which is contrary to God's word.  
Which thing O Emperor, by gods help I shall in few words make as plain and evident to your majesty, as is the sun. first by bringing notable and godly authorities of holy scripture. Then with arguments taken out of them as it were with great pieces of ordinance encountering in battle against our adversaries. And finally, in showing that the old doctors & divines were of our mind, and stand fully with us.  

A prayer  In the mean while come O thou holy spirit the creator, be present & lighten the minds of thine, fill with grace and light the breasts which thou haste made.  
first Christ himself the mouth and wisdom of God sayeth thus:  
You shall alway have poor folk with you, 
Mat. 26.  but me shall ye not alway have. Lo here the only presence of his body is denied. For according to his godhead he is alway present. For so is he always every where, according to an other word of his: I will (sayeth he) be with you until the worlds end. That is, touching his Godhead, 
Mat. 28.  power, and goodness.  
With us in declaring this place agreeth S. Aug, 
Awsten upon john's gosspel the 50 treaty.  upon john's Gospel the l treaty.  
Neither is there cause why our adversaries should allege: that Christ's manhood is, wheresoever is his Godhead, otherwise the person is divided. For that alleging should take away the very manhood of Christ. For nothing but God can be every where.  
And the manhood to be in one place, but the Godhead to be every where doth not divide the person, no more than the son taking to him manhood, divideth the unity of substance. But mark this well. It should seem rather to divide the unity of substance (but yet it doth not) while one person taketh to him a creature, which the other two persons take not to them at all: than is, to divide the person, the manhood to be in one place, but the Godhead to by every where. For we may also see in creatures. That the bodies are tied to one place only, but the power and virtue of them strayeth far abroad. As appeareth by two examples following.  

The sun.  The sun is bodily placed but in one place: but his power and virtue worketh in all places of this world.  
Man's mind also surmounteth even the very stars and pierceth the very hells, 
Man's mind.  and yet the body is but in one place only.  

john. 16.  Christ also sayeth thus: Again I leave the world and go to the father. Lo, here is a word of forsaking, as before there was a word of having: because our adversaries shall not be able to say: 
A Popisch gloze.  we have him not here visibly. For when he speaketh of the visible withdrawing of his body, he sayeth thus: A little while, and ye shall not see me. etc. It were nothing but juggling if we should strive, that his natural body were present here, 
john. 16.  but invisibly. For why should he, which yet were here, refuse to be seen, which so often time afters his resurrection showed himself to his disciples most manifestly.  
Again Christ sayeth: 
john. 16.  It is necessary for you that I go away. Mark that he sayeth: that I go away. But if he were here still, it were not necessary that we should not see him, but rather comfortable that we might see him. For he (as often as his disciples were amazed and astonied at the beholding of him) showed himself plainly and openly to them. And jest other their senses or their thoughts should suffer any suspicion. 
Luc. 24.  He sayeth unto them: See my hands & my feet: for it is even I myself. touch me, and handle me.  
And to Thomas he said: put thine hand into my side. 
john. 20.  And to Magdalene he showed himself vysiblye.  
Again when he now even going away should commend his disciples unto his father, he said:  
Here after I will not be in the world. Here is used a Verb substantive, 
john. 17.  as well as in these words: this is my body, that the adversaries may not here say, that there is a figurative speech, seeing they deny that verbs substantives receive any figure. But the thing hath no need of these evasions, For it followeth in the text: But they are in the world. Which collation teacheth manifestly, that he touching his manhood is not in the world than, when his disciples were. And that we may know when he went away (not as they rather feign than expound: 
Luc. 24.  when he made himself invisible) so sayeth Luke: And it happened, when he blessed them, he went away from them, and was carried up into heaven.  
Loo, he sayeth not: he vanished away: or made himself invisible.  

Marc. 16.  And Mark addeth: The Lord after he had spoken to them was taken up into heaven, and sitteth on the right hand of God. He sayeth not: He abideth here still, but hath made his body invisible. In that Acts: while they beheld he was take up on high: 
Act. 1.  And a cloud received him out of their sight. A cloud covered him, which had been no need, if he had only taken away the sight of himself, and otherwise had been present here still. Neither needed he then the taking up, 
Act. 1.  or lifting up on high. And it followeth there: The same jesus which is taken up from you into heaven, shall so come even as ye have seen him go into heaven.  
What is clearer than this? he is taken away from you. Than he was not with them neither visibly nor invisibly concerning his manhood. Wherefore, when we shall see him come again, like as he went away, than shall we know that he is present. Or else touching his manhood, he sitteth at the right hand of the father, till he shall come to judge both the quick and the dead.  
But because there is some that do take away place from Christ's body, and sayeth that it is in no place: Let them take heed how openly they go against the truth and shut their eyes wilfully. For they are not ignorant, 
Christ's body occupieth a place.  that his body was in the Manger, in the Temple at jerusalem when his parents were in their journey. It was on the Cross, in the Grave, without the grave. for the Angel said: he is ryson, he is not here. Lo the place where they laid him. And that they should not say: that his body is every where, let them well mark the Angel saying: He is not here. And this place: jesus came when the gates were shut and stood in the midst of them. 
john. 20.  What need he to come, if his body be every where, but invisibly? It had been enough not to come, but only to show himself, which was bodily there present before. But away with so craftily alleged trifles, which take from us the truth as well of Christ's manhood, as of the holy scriptures. These aforesaid places of scripture take away the presence of Christ's body every where, except in heaven, speaking orderly and right after the rule of holy scripture, that is, for so much as we are assured by the scripture touching the nature and property of the body taken to him.  
How much so ever contrary places constrain us, (as when they tell us of the miraculous power of God) yet what so ever we put forth touching the power of God, 
Contrary places  never aught to be writhen of us so far that we should believe God to do contrary unto his word, for that were the property of feebleness & not of power.  
That with our mouth the natural body of Christ is not eaten, himself showed, when he said unto the jews striving for the bodily eating of his flesh: The flesh profiteth nothing. 
john. 6.  Namely to eat it naturally, but to eat it spiritually profiteth much, for it giveth life.  
That that is borne of flesh, 
john. 3.  is flesh. And that that is borne of the spirit, is spirit.  
If than the natural body of Christ be eaten with our mouth, what other thing of flesh naturally eaten can be made but flesh? And jest it should be thought of any man to be but an easy argument and a light reason let him here, way and consider the other part. That that is borne of spirit, is spirit. 
The only spirit giveth spiritual things.   
If than the flesh of Christ be wholesome to the soul, it must spiritually and not carnally be eaten. This also pertaineth unto the matter of Sacraments, that the spirit is begotten by the spirit, and not by any bodily thing, as we showed before.  
Paul admonisheth, 
2. Cor. 5  that if any have known Christ at any time after the flesh, yet now he should not know him after the flesh.  
By these & such like places are we compelled to acknowledge, that these words: this is my body must be taken not naturally, but figuratively: like as these are: This is the Passeover. For the Lamb which was year by year eaten in that great solemnity of holy days was not the natural Passeover or pass by, but did signify it in times past to be done. To this end also agreeth the succession or exchange, because the Supper cometh in the stead of the Lamb, which thing putteth us in remembrance, the Christ used like words. For the succession keepeth the imitation, that is, like manner of speech.  
The time also agreeth: for in the same supper the old passover is laid apart and abolished, and the new thanksgiving is begun and appointed.  
The property of all the remembrances do agreed, which challengeth to themselves the name of it, whereof they make mention and remembrance. 
The Athenienses.   
So the people of Athens called a certain holy day that they had: The easement of common debt, not for that the debt should yearly be discharged, but because they with reverence perpetually kept that that Solon had ordained in time past, and reverenced that their feast, with the name of the thing itself: So these things, that is, the bread and wine of the supper, are called the body & blood of Christ, which are tokens, signs and remembrances of his very body & blood. Now follow the arguments.  

¶ Here follow three arguments.  
The first. As the body can not be fed with a spiritual thing, so neither the soul with a bodily thing. And if the natural body of Christ be eaten. I ask? whether doth it feed the body or the soul? But it feedeth not the body, than of force it feedeth the soul. If it feed the soul, than the soul eateth flesh, and that were not true (which is most true) that the spirit only is borne of the spirit.  
secondarily I ask this: what doth the natural body of Christ eaten make perfect? If the forgiveness of sins (as one sort affirm) than the disciples had forgiveness of their sins by the receipt of the supper, and so Christ died in vain. Again, if that that is eaten ministered the virtue of Christ's passion and death (as the same sort show) than the virtue of his passion, death and redemption was distributed before it was begun. And if it feed the body unto the resurrection (as one certain man very unlearnedly affirmeth) than much more it should heal the body & discharge it of sickness. 
Ireneus  But Ireneus loveth otherwise to be understanded, when he writeth: that our bodies are nurryshed unto the resurrection by the body of Christ. For he showeth: that the hope of our resurrection is established by the resurrection of Christ. Loo, this is a pleasant figurative speech.  
thirdly, if the natural body of Christ in the supper is given to the disciples to eat, than it followeth of necessity, that they have eaten it as it was. But than it was passable (for it was not yet glorified) therefore they have eaten his passable body. 
The objection of the adversairies is prevented.   
But they will say: They did eat the same body, but not as it was passable, but the same after the manner and qualities that it had after his resurrection. And we say again: that than other he had two bodies, one that was not yet glorified, and the other that was glorified: Or else that one & the same body was all at ones in the same time passable and impassable. And so by this means forasmuch as he so greatly abhorred death, Doubtless heretics would gather that he suffered not the pains of death, but that he used this gift of the glorified body, whereby he was lacking pain, and therefore will they say: that he did not truly die, but by dissimulation. And thus by these blind busardes the trade of Marcion's heresy might be newly revived. Sex hundredth arguments O Emperor, might be brought, but we will now be content with these. But that the old writers are of our opinion (which shallbe the last part of this article) I will prove by two witnesses, which are of the chief.  
By Ambrose which upon the first epistle to the Corinth's, 
Ambrose.  upon these words: Show the lords death till he come &c. sayeth thus.  
Seeing that by the death of the Lord we are delivered, being mindful of this thing, in eating and drinking we signify the flesh & blood, which are offered for us. etc. Ambrose speaketh of the meat and drink of the supper, & showeth, that we signify these very things, which were offered for us.  
By Awsten also, which in the thirty treaty upon john's Gospel affirmeth: 
Awsten in the 30 treaty upon john's Gospel ..  that Christ's body that rose from the dead must by but in one place. Where the printed exemplares have (may) for (must) but coruptlye. For both in the Master of sentence and in the Decrees (wherinto this sentence of Awsten is translated) it is read must. Whereby we may openly see, that what so ever the old writers spoke honourably of the supper, they did utterly understand it, not of the natural eating of the body of Christ, but of the spiritual.  
The same Awsten against Adimantus. 
Awsten against Adimantus, .12. chap.  12 chap. teacheth: that these three sentences: the blood is the soul: this is my body: and, the stone was Christ: are spoken sacramentally, that is, as he speaketh in a sign, and figuratively. And among many other things at length he cometh to these words: I may also interpret this commandment to be put in a sign. For the Lord doubted not to say: This is my body, when he gave a sign of his body. Thus saith Awsten.  
Loo, 
A key.  here we have a key wherewith we may open all the sayings of the old writers touching this article of the supper: that that which only is the sign of the body, he saith is called the body.  
Let them go now that will, and condemn us of heresy, so that they know thereby also themselves against the Decrees of bishops to condemn the chief pyllare and stay of divines.  
Of these things it is made most manifest, 
The old writers spoke sacramentally, when they reasoned of the fruit of eating Christ's body.  that the old writers all way spoke sacramentally, when they gave so much to the eating of Christ's body in the supper, namely, that the sacramental eating of Christ's body could not cleanse the soul, but faith in God through jesus Christ, which is the spiritual eating, whereof this outward eating, is a token and shadow. For like as bread sustaineth the body, and wine comforteth, nurryssheth, quickeneth, refresheth, and maketh a man merry: Even so it strengtheneth and sustaineth the sick soul, and assureth it of the mercy of God, because he hath given to us his son: & so likewise it refresheth, and maketh merry the mind, that our sins (wherewith it was vexed) are quenched in his blessed blood.  
At this time we will hold us content with these, albeit one might make hole books to declare & prove that the old writers are of our opinion in this matter. Neither let the little book of Eccius lately put forth touching the opinion of the old writers discourage any man, for shortly, by the grace of God, we shall see the confutation of it, by the great learned man our brother Ecolampadius, whose labour hath been from the beginning of this controversy to enserche and gather out the minds of the old writers touching the same. But in this matter these things that may be required for the more fuller declaration hereof, or confutation of our adversaries, we which are of this opinion have (as I think) abundantly performed by many books written unto divers men.    

¶ The ix Article.  
ninth. I believe that the Ceremonies, 
Ceremonies.  which by superstition are neither contrary to faith, nor to the word of God, (albeit I know not whether any such may be found) may through charity be suffered, till the light of knowledge more and more shine upon us. But I believe also (the same charity being masters) that the said ceremonies (when without great offence it may be done) are to be abolished, although the unfaithful cry out never so much against it. 
Images ought to be atken away if there be any peril of worshipping them.   
But I think that images, which are set up to be worshipped are not to be accounted among ceremonies, but are of the number of those things which are utterly contrary to God's word. But those that are not set up to be worshipped, or where there is no danger of worshipping them here after, it is so far of that I will condemn them, that I acknowledge both the painters and carvers craft to be the gifts of God.   

¶ The ten Article.  
Tenth. I believe that the office of prophecy and of preaching God's word is an holy thing, and that among all offices it is most necessary. For to speak directly after the rule of scripture, we see among all people that the outward preaching of the Apostles, Evangelists, bishops & Pastors went before faith, which faith nevertheless we attribute unto the spirit only. For (alas) we see very many which hear the outward preaching of the Gospel, but they believe not, which happeneth for lack of the spirit. Wither so ever therefore Prophets or Preachers of God's word are sent, it is a singler token of God's favore, that he will unto his elect open the knowledge of him self. And contrary wise, to whom true preachers are denied, it is a token that God's wrath hangeth over them. As we may gather of the Prophets and of the example of S. Paul, which sometime was forbidden to go to certain, and sometime called unto other. And truth it is, that both the laws themselves & the Magistrates can by nothing more presently be furthered toward the defence of public justice, than by the sincere preaching of God's word. For in vain is right and equity commanded, except it be to them, that both regard it and love it. And thereunto the preachers as ministers prepare the minds, but the spirit is the worker, as author both of the preacher and of the hearer. We also acknowledge that kind of ministers, namely, which teacheth, comforteth, affrayeth, careth for, and faithfully looketh to the safeguard of the people of Christ. And also that, that baptizeth, that in the holy supper ministereth the body & blood of the Lord (for so we also figuratively call the holy bread and wine of the supper.) And further we acknowledge that sort of ministers, that visiteth the sick: that ministereth to the poor with the alms and in the name of the congregation:  
And finally thee, that in schools teacheth, openly readeth and interpreteth, that other themselves or other may be instructed that hereafter they may have rule of congregations.  
But that monstrous mitred and crosyard kind of Papistical bishops we believe to be lordly loiterers, bastards and unlawful children. And that it is a number borne to consume victuals, an unprofitable burden of the earth, and finally to be utterly that thing in the body of the church, that biles, botches, wens and impostumes are in man's body.   

¶ The xi Article.  
Eleventh. I know that the Magistrate rightly chosen & admitted is God's lieutenant aswell as the preacher. For as the preacher is the minister of the heavenly wisdom and goodness, as he that faithfully teacheth and rebuketh sin and error: so the Magistrate is the minister of goodness and righteousness. Of goodness, that with faithfulness and temperancy like unto God he may both hear and see unto the causes, matters and businesses of his people. Of righteousness, that he may repress, hold down, break and punish the boldness of the wicked: and support maintain and defend the innocentes. If a Prince have these gifts, I believe that his subjects need not be afraid of his conscience. If he lack them, and yet for all that will show himself terrible and to be feared, I believe that his conscience by no means can be discharged therefore, because he is rightly chosen and admitted. But yet also I believe that a christian man aught to obey such a tyrant, unto such an occasion as Paul speaketh of: If thou mayst be free, rather use it. Which occasion nevertheless I believe to be showed of God only, 
1. Cor. ●.  & not of man, and that not obscurely, but as openly as Saul was abject, and David taken to be his successor. And as touching paying of tribute and custom for our defece, I utterly think as Paul doth. Rom. 13.   

¶ The xii Artitle.  
Twelfte. I believe that that forged fable of the fire of Purgatory is as blasphemous a thing against the free redemption purchased by Christ's blood, as it hath been gainful to the authors, inventors and maintainers thereof. For if it be necessary with pains and torments to wash away the deservings of our sins, than shall Christ be dead in vain, and than is grace of none effect. Than which thing, what can be thought more wicked in the christian common wealth, state and condition? Or what manner of Christ have they, which will themselves to be called Christian, and yet are afraid of this fire, nay, no fire now, but a smoke?  

Holl.  But as touching hell, where with Ixion & Tantalus the unfaithful, disobedient and stubborn enemies of God are everlastingly punished, I do not only believe that it is, but I verily know it. For when the truth itself speaketh of the universal judgement, he showeth that after that judgement certain shall go into everlasting fire. 
john. 5.  Than after the universal judgement there shallbe an everlasting fire. So that the Anabaptistes can not colourably cloak their error, whereby they teach,  

The Anabaptistes' error is confuted.  That everlasting shall not continued after the general judgement. For here Christ speaketh of an everlasting fire after the judgement, which shall burn and torment the devil with his angels, with the wicked that despise God, with the tyrants which with lies oppress the truth, and with the unmerciful, which of tender compassion and faith relieve not the necessity of their neighbour. These aforesaid articles I steadfastly believe, teach & defend, not with mine own words, but with the notable sentences of God's holy word.  
And I promise and profess (God so willing) to do the same so long as I live. Except any man by the decrees of the very holy scriptures rightly understanded can as plainly and openly (as we have done these) declare, prove and confirm the contrary. Unto us doubtless it is no less pleasant & acceptable than right and lawful to submit our writings and assertions to the holy scriptures, and to the Church by the spirit judging the same. We might have declared all these articles more plenteously and at length, but saying the time would not suffer us, we are content with these. Which we think to be such, as men may easily pinch at (for so is the fashion now a days) but no man can be able worthily to confute and avoid them. Nevertheless if any will assay he shall (by God's grace) not escape unanswered. For than perchance we shall bring forth the residue of our artillery and ordinance, whereof we have good store and plenty behind but these are sufficient for this time.  
Wherefore most prudent Emperor, and ye other princes, lords of great power, and nobles of high estate, and finally ye learned Ambassadors and heads of common wealths, I pray and beseech you all, for Christ jesus sake the Lord and our brother: for his mercy and righteousness sake: for his judgement sake: (before which, will ye nil ye you must all come and give a reckoning of your proceedings) wherein he shall render unto every one according to their deserts: from whom no counsel is hid: which by the Prophet threateneth woe to them that say, 
Esa. 10.5.  good is evil and evil good: and to the makers of wicked laws: which subverteth and overthroweth the devices and counsels of princes wickedly deliberating and ungodly decreeing, 
Psal. 33.  enacting, pronouncing, establishing and commanding any thing against God's will, yea (I say once again) I most humbly desire you all for his cause, that advanceth the humble and casteth down the proud, despise not the simpleness and baseness of me admonishing you so wise and learned men in the beginning. For fools, idiots and simple men have often spoken many things in due season. 
1. Cor. 1.  And the truth itself hath chosen to be published and preached of men of rude, simple and low estate.  
Again, remember that ye your selves are men also, which both may deceive and be deceived. 
Psal. 116.  For every man is a liar, and unless he be otherwise taught by the inspiration of God, than he himself other knoweth or desireth, there is nothing to be looked for of him, but by his own craft & counsel to hurl down himself.  
For full truly said jeremy the Prophet: Loo, they have refused the lords word, what wisdom than can remain in themselves? Wherefore, forasmuch as yourselves are the prelate's and ringleaders of righteousness, no men ought so much as you to have the sure and certain knowledge of the will of God. which, from whence can it be fetched and required, than out of his holy scriptures? Abhor not therefore their minds which lean holly to god's word. For commonly we see it hap, that the more the adversaries strive against it, so much the more a great deal it flourisheth and cometh to light, and error and falsehood is cast out of the doors. But if among you there be any (as I know there is) that will stoutly diminish and diffame our learning unto you, and will say: that we are ignorant and lack knowledge, yea and that we are malicious also, yet think this with yourselves: first, whether we which follow this manner of preaching the gospel, and the right use of ministration of the sacrament of thanks giving, have at any time so ordered our lives, that any good man hath doubted, whether we aught to be reputed and taken as good, honest and faithful men? And again, whether even from our cradles we have been so estranged from wit and erudition, that all hope of learning should utterly be cast away from us? undoubtedly we glory of neither of these, saying that Paul himself sayeth: that what so ever he was, it was all of the gift of God. Nevertheless, if our life have happened sometime (by the benefit of God) to be somewhat prosperous and pleasant, yet wholly was it never given to riot, excess and filthiness at any time, neither yet (God be praised therefore) hath degenerated into cruelness, pride, and obstinacy, so that the witness of our life (through God's benefit) hath many times stayed the devices of our adversaries, and made them so astonied, that they have retired back again. And as for our learning, albeit it is greater than our adversaries other can bear, withstand, or without conscience despise, yet is it far less than they that tenderly love us, judge it to be. But yet to come to our purpose, we have so not a few years been soldiers & students both in holy scripture and in man's learning, that there is no cause why that we should now teach any thing rasshly. We may lawfully praise the grace and free gifts of God so lyberaly distributed to our congregations. For out of all doubt so have our congregations (which here the Lord God by our ministery) received the word of truth, 
The fruits of the true doctrine of God's words.  the lying & untruth are shroncken: pride, riot and excess are broken: reviling, slandering, chiding and dissension are trudged away from among us, which doubtless, if they be not the fruits of the holy spirit, what are they else? Consider with yourselves, O most mighty Emperor and all ye princes & nobles, 
The fruits of man's traditions  what good fruit this vysar of man's doctrine hath brought to you. The Masses that are bought and sold, as they have increased the outrageous lust and wantonness as well of princes as of the people, so have they brought in and enlarged the filthy lust & excessive pride of Popes, cardinals, and bishops and the unsatiable covetousness and gluttony of merciless massmongers What mischief is it, that this mass mart, with chopping, changing, buying and selling thereof hath not procured and set forward? who is able to waste and scatter abroad the exceeding richesse that is heaped together by massing, except they be stopped and strangled even in the veins & that in time? God therefore much better reform these things than you all, whom we gladly both call & believe to be the chief and most mighty here in earth, & grant you grace to cut away the roots of that wicked Mass and of all other errors in the church, and that you may bring oh pass, that Proud Rome with all her dirty dregs, which she hath thrusted into all christendom, and specially into your Germany, may be utterly forsaken and left. And as you tender your own salvations, what power so ever you have hitherto executed against the purity of Christ's Gospel, that you may have grace now at the last wholly to bend the same against the wicked inforcementes of the ungodly Papists, that true righteousness which thorough your negligences is banished, and innocency, which is obscured with feigned and counterfeited colours, may be brought again unto us.  
There is enough and to much cruelty executed already, except without a cause and contrary to right to command, to condemn, to torment, yea to spoil, bannyshe, and kill be not tyrannous or cruel.  
Therefore, seeing it goeth not well forward with your this way, you must surely go an other way to work. If this counsel be of God, 
Act. 5.  strive not against God. If it be any otherwise, it will dowtlesse fall in the own foolishness. Wherefore O sons of men who so ever ye be, suffer the word of God freely to be spread abroad & to spring forth. Remember that it lieth not in your power (if God will have it grow) to forbid and let the grass that it grow not. Ye see the this fruit of the gospel is abundantly watered with the heavenly showers, neither with any heat of men can it be enforced to wither and fade away. Consider not what ye most desire, but what in the matter of the Gospel the world requireth. what so ever this is, take it in good worth, & by your counsels, devices and determinations, show yourselves to be the children of God.  
At Zuryk the 3. day of july, in the year of our Lord. 1530. Unto your noble Majesty and unto all faithful men, your most obedient subject Huldryk Zwinglius by the grace, calling and sending of God, flockfeeder of the congregation of Zuryk.    

The copy of an Epistle written from Copyn haven in Denmark unto an english Merchant dwelling at Wynchestre in England.  
THe grace and peace of God be given unto you through jesus Christ. etc. Where as in your last letters to me most trusty and assured friend you instantly desired me to write unto you, what I have red & marked in holy scripture touching the confession of sins. Truly sir this your reasonable request I would, if I were able right gladly satisfy. But as you know I am yet but a young ling, and as one should say but a novice in the study of divinity, & far unable to pen this matter according to the worthiness thereof. Nevertheless when I consider with myself, how much I am bounden to you, partly for your loving kindness daily showed to my poor kinsfolk and friends in Winchester, and partly for your liberal gifts & charitable exhibition that I received from you when I was student at Oxford, I can not but think it to be my bound duty somewhat to gratify you again. And albeit that ignorance, rudeness of style & lack of learning plucketh me back from the handling of this matter, yet the consideration of your great discretion and gentleness pricketh me forward to attempt what I can do therein. certes I nothing dour, but that you will gently accept my simple rudeness, goodwill and endeavour in this behalf, no less then if the matter were gloriously garnished with eloquence & set forth with the most probable persuasions of the freshest Philosopher or rethorition in Oxford. I trust you will credit and embrace the truth though it be never so bacely and homely written or declared unto you. For the truth shall abide and flourish, when all profane painted persuasions and fond Pharisaical fantasies shall vanish away and be scattered abroad as dry dust before a whirl wind. Wherefore to keep you no longer from this matter, I shall be God's grace, so shortly as I can declare unto you, what I have learned & marked in holy scripture concerning this article of confession of sins. And that is this that followeth.  

¶ Of Confession of sins.  
THe holy Scripture doth diversly in sundry places set forth and treat of the confession of sins. 
A general confession.  In some places it maketh mention of a general and solemn confession openly made of all the people being assembled and gathered together at th'appointment, calling and exhortation of their high Magistrate, bishop, curate or public minister of God's word. The cause thereof was commonly some great plague, vengeance or punishment wherewith God scourged them for their sinful, heinous and abominable offences committed and done by them and their for fathers. example thereof we have in the second book of Esdras where it is thus writtyn:  
In the four and twenty day of this monech came the children of Israel 
Neem. 9  together, with fasting and sack clotheses and earth upon them, and separated the seed of Israel from all the strange children, and stood & knowledged their sins and the wickednesses of their fathers, and stood up in their place and red in the book of the law of the lord their God four times on the day. etc. And after a solemn rehearsal of the judgements & great mercifulness of God declared in holy scripture, they conclude thus, saying: Thou (O God) art righteous in all that thou haste brought upon us, for thou haste done right. As for us, we have been ungodly, and our kings, princes, priests and fathers have not done after thy law, nor regarded thy commandments and thine earnest exhortations wherewith thou hast exhorted them, and have not served the in thy kingdom & in thy great goods that thou gavest them. etc. and are not converted from their wicked works. Behold therefore are we in bondage this day. Yea even in the land that thou gavest unto our fathers to enjoy the fruits and goods thereof, behold there are we bondmen. etc.  
Lo, here is a solemn open confession. Would God the this example of public confession of sins were well practised through out all christendom, namely at this day, saying that the plagues of God do daily increase more and more upon us, our sinful lives & abominations justly deserving the same and much more.   

¶ Three more sorts of confession of sins.  
There are also three more sorts of confession of sins declared in the holy scriptures. The first is secret confession of sin only unto God.  
The second is an open confession before men.  
The third is a private & secret confession made unto man.  
As touching the first, 
1 confession unto God only.  it is an humble and lowly confession of sins made unto God even from the very heart. As when a sinner examineth his life by the commandments of God, & so findeth his conscience burdened and accumbered with sin, & feeleth thereby what danger of damnation that he is in: this feeling of his sick conscience will greatly move him to seek a pysician. And when he perceiveth that there is no medicine will heal his disease but only the mercy of God, he will not cease to make all the suit that he can to obtain it. He will without any delay prostrate himself before God, and with an humble, lowly and contrite heart and mind acknowledge himself grievously to have offended 〈◊〉 ●ly majesty in thought, consy 〈◊〉 ●tacyon, word and ded●. 〈…〉 leave of his lamentable suit and faithful prayer & request of this his bountiful mercy, till he obtain it. The swelling rage of his putrefied conscience will never be assuaged, till the precious oil of God's mercy have suppled it, mitigated it, quieted it, and utterly cured and healed it. Of this manner of confession the holy scripture doth many times treat, doth by plain authority and examples 〈◊〉 authority. 
Authority. 1. john. 1.  If we knowledge our sins (saith S. john) God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  

Example.  Examples there be many. Of which I will at this time content myself with two or three. King David feeling the intolerable burden of his sins, cried out, saying: 
David.   
Have mercy upon me (O God) after thy great goodness. 
Psal. 51.  And according unto thy great mercies, do away mine offences. Wash me again from my wickedness, & cleanse me from my sin. For I knowledge my faults, and my sin is ever before me. 
Psal. 24.  Against the only, against the have I sinned, for thy name's sake (O Lord) be merciful unto my sin, for it is great. 
The publican. Luc. 18.   
The Publican also sayeth: be merciful (O God) to me a sinner.  
This confession and knowledging of our sins unto God if with a contrite and sorrowful heart it be done in faith, God (which knoweth the secrets of every man's mind) will accept & allow though the repentant sinner uttereth not one word with his mouth  
Exemple of the sinful woman, 
The sinful woman. Luc. 7.  that came unto Christ. She spoke nothing, but wept, and lowly fell down at Christ's feet, and washed them with the tears of her eyes, and dried them with the hairs of her head, and anointed them with ointment.  
All which things were evident witnesses of her true and unfeigned repentance of her sins and fruits of her sure faith that she had in Christ's goodness. For whose comfort Christ said: thy sins are forgiven thee. thy faith hath saved thee: go thy way in peace. This earnest confession of sins unto god should every christian daily practise & exercise unfeignedly.  
Of this aforesaid confession to God springeth out the confession of our own sinfulness before men. 
2 confession of symnes before men.  For he that hath felt a taste of the mercy of God as he shall see occasion to glorify God by his example will not be ashamed other privately before one man, or openly before many men, yea though all the whole world were present, to confess himself to have been an horrible transgressor of God's holy commandments. He will nothing doubt, but that he with this his meek confession shall much glorify God, and move the hearers by his example to abhor sin and change their evil life. Of this we have an evident example in God's chosen vessel S. Paul, which after his conversion unto the faith of Christ was not ashamed many times 
Act 22.26  openly to confess before men, what an unmerciful tyrant and ungracious graft he was against the holy congregation of Christ, before his conversion to the faith. This thing also ashamed he not to write and set forth to the hole world, saying: I am not worthy to be called an Apostle, 
1. Cor. 15. 1. Timo. 1.  because I persecuted the congregation of God. And in an other place he sayeth: I was a blasphemer, and a persecuter, and a tyrant. etc. And after: Christ jesus came into the world to save sinners, of whom I am chief.  
This example of S. Paul very few of the Papists in England have followed, 
Few of the papists of England followed this example.  unless it were by constraint for fear of bodily punishment And therefore for my part I suspect them to remain Papists still in their hearts. For if they had unfeignedly abhorred papistry, they would after this example of S. Paul with all their hearts have confessed themselves to have been deceived, and also to have with false doctrine deceived the people, and therefore have openly and heartily asked them mercy for the same: by doing whereof doubtless they should very much have glorified God.  
The third manner of confession 
3  of sins is a private confession to man. And that is of two sorts. The first is for the direction, establishment & comfort of a man's own conscience towards God. The other is touching the reconciliation & confession of a man's fault & trespass to his neighbour whom he hath offended. 
Private confession of sin is needful to many forknowlege, counsel & comfort.  And as touching the first way of private confession unto man, I think it is a good & wholesome manner & fashion convenient & needful to be used & observed of many of God's people for three causes, that is, for knowledge, counsel and for comfort.  
first for knowledge: As when a simple man or woman that hath herd little or no preaching of God's word, 
For knowledge.  by reason whereof they have almost no knowledge of God or his commandments, neither of the profession of baptism, neither of faith, neither have they in a manner any knowledge at all of the way of salvation by Christ's death. Is it not needful (think you) for such ignorant persons to hunt & seek out some discrete & learned minister of god's word, & to knowledge unto him their great ignorance, & to require at his mouth the knowledge of the law of the Lord & of the way of salvation? 
Malac. 2.  Is it not written, that the priests lips should be sure of knowledge, that men may seek the law at his mouth, for he is a messenger of the Lord of hosts? It is meet therefore the priests should have good knowledge in gods holy word, for they are appointed to be shepherds over the flock of Christ, to feed the souls of god's people with the delicate food of god's word, & specially with that holy bread of life Christ jesus, that came down from heaven to save all his people from their sins. But alas for pity, the spiritual shepherds into many places of the world & specially in England are very rude, unlearned & unable to teach other men, because they themselves lack the knowledge & right understanding of the holy scriptures. For how should they teach other being unlearned their selves? Doubtless it hath been herd of in not a few places of England, 
It is very strange that the sheep should have more wit & learning than the shepperd.  that the parishoner hath been better learned in holy scripture than the parson or vicar, which thing is much to be lamented. Is it not a great shame, yea is it not utterly against nature; that the sheep should be wiser and better learned than the shepherd. But no men are so much in this bebalfe to be blamed, as the babylon bishops, partly for admitting such doltish dodipoles to the office of presthed: and partly for the instituting to fat benefices and to the cure and charge of christian souls so many unlearned idiots, which neither can nor will feed them with the spiritual food of God's word. Our Lord redress this matter. Amen.  

For counsel  secondarily, this private confessium is very needful for counsel, specially for such persons, whose consciences are accumbred with scrupulous superstition of meats, vows, or with perpleexd doubts in causes of matrimony, of restitution of wrong gotten or wytholden goods, of reconciliation, and such other: Or else, if they before assaulted with divers temptations of their ghostly enemy the devil, & know no remedies how to avoid them. In all these and such like doubtful cases, whom ought they rather to go unto and ask counsel, then of the herdman of their souls? In worldly affairs & businesses which way a man may defend his right title of inheritance, & how he may overthrow his adversary that would do him wrong, men will spare for no labour nor cost, but will retain of their counsel the best learned men of law that they can get: Much more in spiritual matters for the soul's health aught every true christian to seek for the best learned & discretest ministers of god's word, to satisfy their consciences in doubtful causes, & to show them apt remedies for the avoiding of their sundry temptations of their ghostly enemy the devil. For if he be a good spiritual physician, he will minister unto the patiented a convenient medicine for the healing of his spiritual sickness & disease. And the patientes duty (if he will recover his health) is no less than thankfully & obediently to embrace and receive the wholesome counsel of his spiritual physician. For the wise man sayeth: 
Pro. 12. Mat. 3.  He that is wise will be counseled. When john the Baptist preached in the disert, the people came unto him from jerusalem, & all the regions round about jordan, & were baptized of him in jordan, confessing their sins. And the puplicanes came also to be baptized, 
Luc. 3.  & said unto him: Master, what shall we do? Loo here the publicans, which were very extortioners & bribers, are the preaching of john the baptist came unto repentance, & calling him master asked him counsel how they should order their lives. Than he like a discrete ghostly father said unto them thus: Require no more than is appointed you As though he should say: for as much as heretofore you have been extortioners & very caterpillars & bribers, & have taken more of the poor people for task, tribute & custom than you aught to have done: Now seeing you are converted & become the disciples of the heavenly doctrine, you must with all diligence change your evil life into a better, & oppress the people no longer, but take your appointed duties & no more. So likewise the soldiers also asked him & said: what shall we do than? And he said unto them: Do no man violence nor wrong, & be content with your wages, etc.  
If the same trade were likewise had in use among us that are now living, so that when so ever we were encumbered with any grievous temptation, or entangled or overthrown in the same, if we even than assoon as we could possible would consult with our soul's physician, to know which way we might best avoid the temptation hereafter, were it not a godly fashion & worthy praise & commendation?  
Exemple: 
An example.  If a young man being sore tempted unto whoredom, & many times overcome of his temptation, hath yelden & given himself over unto the devil for that time, committing the very act of filthy whoredom & adultery: If he (I say) upon the consideration of his own damnable stare that he standeth in, would go unto a discrete, godly & well learned preacher of God's word, & plainly utter unto him his abominable deeds in general words, & ask his best counsel & advise therein. Truly this preacher would first declare unto him by god's word, what great danger of eternal damnation that he than stood in, & plainly tell him that God sayeth in the holy scripture: that neither whoremongers nor adulterers shall inherit the kingdom of God: And that God threateneth to judge & condemn both adulterers and fornicators. And so grounding himself upon these scriptures and such like, thereby beating into his conscience the fear of God, he would bid him in any wise earnestly repent himself of his great sin, and commit himself by earnest, faithful and continual prayer to the mercy of God in Christ jesus. And in any wise without any delay refuse that filthy and detestable fashion of living, or else, though he seemed never so much outwardly in this miserable world to flourish, yet should he continually live without the favour of God, and under his great wrath and vengeance, not being in that state the servant of God, but the devils slave and bondman, own of God's kingdom, and subject to eternal death and damnation.  
This thing earnestly herd, diligently weighed, and deeply from the the very heart considered: If this sinner were one of God's flock, 
How a great sinner should use himself to recover the favour of God.  at the hearing of this terrible sentence of the law, he would tremble and quake for fear, weep, wail and lament his horrible and detestable state, cry and call incessantly for the unspeakable mercy of God in Christ jesus, trusting by his only means to obtain and get again the favour of God, which thorough his careless disobedience he he had lost. And further he would humbly desire counsel, which way he might best here after avoid that horrible crime of filthy whoredom and adultery.  
Then his discrete ghostly father would exhort him, in any wise with all his due diligence daily and continually to practise these wholesome preservatives and most present remedies against whoredom. that is to say. 
preservatives from whoredom.   
first, to eschew idleness and always to be occupied in some honest labour and business.  
Than, to avayde all occasions of evil, all suspect houses and wanton company.  
Again, to beware of filthy communication, wanton songs and histories of bawdry, and neither speak nor hear such filthiness.  
Further, to use sobriety and temperance in the use of meat, drink, sleep and apparel.  
Moreover, to be daily conversant with such persons, as are both chaste, honest, virtuous and godly.  
Beside that, to remember daily what painful passion & death Christ suffered for our sins and filthy affections.  
To consider also the certainty & suddenness of death, & what a straight account & reckoning must be given of every void word much more of filthy acts and uncleanness. But specially to use daily, faithful & fervent suit, prayer and supplication unto God for the gracious gift of chastity and cleanness of heart. And finally, if these be practised and will not serve nor suffice for the avoiding of whoredom, than in any wise to take a wife, for when all other remedies fail, that, with the practising of the other will serve. For that is the most present medicine and natural remedy that God hath properly ordained to cure the disease of filthy concupiscence, whoredom and adultery, after the doctrine of S. Paul, which sayeth: To avoid whoredom let every man take his own wife, 
1 Cor. 7.  and every woman her own husband.  
thirdly, this private confession is chiefly needful to them that are tormented in their consciences, 
For comfort.  & are not fully pursuaded that their sins are forgiven them, by reason whereof they are half in desperation. These I say have much need of a discrete spiritual physician to comfort them. For unless their weak faith be stayed and lifted up by some comfortable restoratives of the sweet promises of grace and mercy in Christ jesus, it is to be feared, that their ghostly enemy Satan will shortly bring them to desperation, and finally to everlasting damnation. Therefore here the discreet soul physician will labour with tooth & nail to beat into this spiritual patientes mind and remembrance the most sweet, plain and evident promises of God's aid and assistance to be alway ready to them that ask it in faithful prayer. Wherefore it is very needful to such weaklings in the faith, that are so sore bruised in conscience, to make all the haste that they can possible to the herdman of their souls, and plainly to open and acknowledge their grief unto him, desiring to hear of his mouth the comfortable promises of grace in Christ jesus, to stay and life up their weak & feeble consciences. S. james sayeth: 
james 5.  Pray one for an other, that ye may be healed. For (sayeth he) the fervent prayer of a righteous man availeth much. If the prayer of one godly person be of much value, them is the prayers of two good Christian agreeing together in prayer for any godly purpose, of more value. 
Math. 18  For Christ sayeth: If two of you shall agree upon earth (for what thing so ever it be that they would desire) they shall have it of my father which is in heaven. For where two or three are gathered together in my name, there am I in the midst among them. Mark that Christ sayeth: If two of you shall agree upon earth etc. And where two or three are gathered together in my name, there am I present among them. And I pray you is not this weak faythed person and his curate consulting of these matters gathered together in Christ's name? If they be (as undoubtedly they are) then is Christ in company with them, by thassistance of his grace and presence of his godhead. Again if they two thus assembled do agreed to pray together to God, for thincrease and establishment of the faith of this spiritual patient, than sayeth Christ unto them thus: If two of you shall agree upon earth (for what thing so ever it be that they would desire) they shall have it of my father which is in heaven. Good Lord what a comfortable place of scripture is this? For we may learn by it, that if there be but two persons gathered together in Christ's name for any good and godly purpose, then is Christ present with them. And if they agreed to ask any godly request of God, they shall have it granted, what thing so ever it be (saith Christ) so it be a godly request contained within the limits of faith and charity, and agreeing unto the will of God. 
1. john. 5.  For S. john saith: If we shall ask any thing according to his will, he heareth us.  
But here one will say: 
Objection.  Sir me think ye take the scriptures to straightly, if you would bind us to confess our faults only to a pressed, or only to our own curate. For albeit S. james saith: 
james. 5.  Knowledge your faults one unto an other, yet he saith not one lay man unto a pressed, nor one parishoner unto his one curate and to no nother: but he saith generally one unto another. Therefore I think that I may aswell make my confession to any other man as unto a pressed, or unto mine one curate.  
Truth it is, that thou mayst freely choose any discrete christian man that is well learned in holy scripture, 
Answer.  & resort to him for learning, counsel and comfort: but yet for all that, there is none so meet for thy purpose in that behalf as thine own curate (if he be no papist, neither of corrupt judgement in the scriptures, but be honest, discrete & well exercised in gods holy word.) For he is appointed of God to be herdman of thy soul, at whose mouth thou mayst lawfully require learning, counsel & comfort, yea he is called & appointed of God to preach unto thee, & to all other his parishioners both privately & apertly, secretly & openly the gospel of Christ to comfort thy soul when need is. Which preaching of god's mercy freely given to the faithful for Christ's sake, 
what is the true absolution.  what other thing is it than the true absolution of their sins? For what other thing is the private absolution of the pressed, but a private or secret preaching of Christ's gospel? what can the priest more promise the sinner by his absolution, but there by to declare unto him, that if he repent him of his sinful life, & unfeignedly purpose to amend, reposing his hole faith, trust & confidence in the promises of grace & mercy in Christ jesus, that than god's truth shall save him for Christ's sake? Can he promise the sinner any other thing than to be saved, if he from the heart do repent, believe, & purpose to walk in a new life? I think not. Resort therefore to thin one curate (if he be honest, discreet and well learned, as I said before) and think him to be that person that is appointed of God, to minister Christ's Gospel & his sacraments unto thee, at such convenient times, as shall be needful to the comfort of thy troubled conscience.  
There is also an other kind of private confession, 
confession of recociliation.  which may aptly be called, the confession of reconciliation. As when I have offended my christian brother, & have provoked him to anger. It is my bound duty to reconcile myself unto him, & to knowledge my fault, and desire of him forgiveness thereof. This confession is no less than commanded of Christ to be done, & he esteemeth it so necessary to be done, that he ꝓferreth it, & will have it done, before we do any outward service, sacrifice, honour or worship unto himself For thus he sayeth: If thou offerest thy gift at the Altar, 
Math. 5. job. 42.  and there remember'st that thy brother hath ought against thee leave there thine offering before the altar, & go thy way first, and reconcile thyself to thy brother, and then come and offer thy gift.  
Loo, here may we see that Christ so much regardeth the atonement of them that are at variance, and the mutual redress of charity, unity, peace, and concord between them, that he will have that done before we shall be allowed of him to do any acceptable service or outward worship unto him. And truly I am much afraid that the transgressing of this commandment of Christ, will condemn all most all the hole world, becaufe theridamas is so much breach of charity, and so little regard of mutual reconciliation and atonement. How be it they that are of God, regenerated by his holy spirit, will be very circumspect and take good heed that they give no just occasion of anger unto their neighbour. But if they chance at any time (as all men are frail) by their occasion to offend and grieve their even christian, yet they will seek all means to their possible power, and with all the speed that they can, to be reconciled again unto them. For who knowing that he can by no means obtain god's favour, unless he be at one with his neighbour, will not in this point lay all worldly shame apart, and (submitting his obedience unto the commandment of Christ) go to his neighbour, knowledge his fault unto him, and humbly desire the forgiveness of his trespass? Truly he that unfeignedly feareth God, and intendeth earnestly to avoid his displeasure, will not stick to do this godly work, but will be glad to do it and much more.  
Beside all these former sorts of confession, there was also used in the primative church an open confession, 
An open confession.  which they that had been excommunicated for great and heinous sins, made before the hole congregation at such time as they were restored again to the same. But because this is now out of use (it is the more to be lamented) I will here speak no more of it.  
Thus have I declared unto you after my slender gift of knowledge what I have red & marked in holy scripture touching the confession of sins. But where as in the latter end of your letters you instantly desired me to write unto you, what I think of the ear confession that is now straightly commanded with you in England. Truly to utter my conscience plainly unto you in few words, I think it bringeth many a simple soul to the hazard of damnation. 
Abuses of ●are confession.  For doubtless there are many shameful abuses therein, of which I will (by the grace of God) rehearse two or three which are intolerable.  
first, it is commanded of necessity. Through which abominable commandment, the simple common people (for lack of good instruction) think, (for so are they deceived by false teaching) that without ear confession they can not be saved. So this opinion of necessity of the one party, & the compulsory laws made of stinking papists for the maintenance of the same on the other party, (I know this certainly) bringeth very many to perplexed & doubtful straits of conscience. Which (if they be not in time removed by the sweat promises of grace in Christ) will doubtless drive them to desperation.  
secondarily, It is no small bondage of christian men's consciences to compel them to number all their sins particularly, with all due circumstances of time, person & place, and how many times every sin was committed. Which opinion persuaded to the unlearned people, is not unlike to bring many of their souls into the devils danger. For they think themselves bound in conscience (for so are they corruptly taught) to confess every sin ꝑticularly by itself, & to open & declare to their ghostly father every circumstance of the same. And yet sometime for fear, & sometime for shame they confess not all, but counceleth & hideth some offence. Which not confessed, oppresseth their weak & feeble consciences sometime iii or four years or more, & so all that space they think themselves because of the concealment to be in the state of damnation and quite out of god's favour. And many times (if the thing were thoroughly known) it is scantly so weighty a matter as the eating of an egg upon a friday, so deeply are the popish traditions printed in their in their tender consciences, esteeming the breach of them to be a greater offence, than Idolatry, blasphemy, perjury, theft, slander or any transgression of God's holy commandments. Which thing aught to make all the Babylonical bishop's ashamed (but that they are passed all shame already) because they suffer God's people to be so drowned in ignorance, that they can not discern the commandments of God, from the dirty dregs of Papistical traditions. And albeit the holy scripture alloweth these sorts of confession that I have spoken of before in this Epistle, yet for all that the proudest papist of them all can not find in holy scripture these words or sentences: To his own curate what so ever he is: All sins particularly: all circumstances: and such like trash. For all these are nothing else, but pedlary patches of Papistry. Which I pray God may be purged again & banished out of England, and that shortly.  
Finally, beside the foresaid abuses of ear confession the common sort of people are therewith two manner of ways deceived. first, because they think, that their confession is the cause of forgiveness of their sins, by reason whereof they blot out the blessed benefit of the passion & death of Christ, which is the only obteyner of grace and mercy for the sins of all mankind. secondarily, because they are fully persuaded, that the penance, that is, the fasting, prayer or alms enjoined them of their ghostly father is the due satisfaction and full recompensation to God, equivalent for their sins past, which they have confessed to the priest: And so for lack of knowledge & instruction they are therein utterly deceived. For sure it is, that to god no man is able to satisfy for sin: for that satisfaction hath only our saviour Christ wrought in his painful passion and death. I could here speak of many more abuses of ear confession, but I will at this time pass them over with silence.  
Thus much have I written unto you of confession of sins, to declare unto you my conscience and simple judgement therein, according to your request in your last letters written to me by Nicolas Nerin from Rone in Fraunte the .8, day of januarie in the year of our Lord. 1555. And if you accept this my rude writing & collection in this matter. I shall by the grace of God do mine endeavour likewise in other matters of holy scripture to show you hereafter my small and slender knowledge and judgement. Thus the living God increase in you daily more and more faith, charity, meekness, godliness and patience. etc.  
From Copyn haven in Denmark the .3. of Februarye. By the rudehande of Your poor loving friend Thomas Cottesforde.  
If you write again to me write to Geneva for thitherwards by God's grace I intend to go so shortly as I can.    

An Epistle written to a good Lady/ for the comfort of a friend of hers, wherein the Novations error now revived by the Anabaptists is confuted, and the sin against the holy Ghost plainly declared.  
Madam, where as it pleased your good Ladyship to require me to writ unto you my mind concerning the true sense and meaning of this place of S. Paul in his Epistle to the Hebrews: 
Hebr●. 6.  It can not be that they which were once lightened and have tasted of the heavenly gift, and were become partakers of the holy ghost, and have tasted of the good word of God, and of the power of the world to come if they fall away (and as concerning themselves, crucify the son of God a fresh, and make a mock of him) that they should be renewed again by repentance.  
Madame, Many in time past, and at this present day mistaking this text & not truly understanding it, 
The error of the Novatians & now of the Anabaptists.  both have been and are encumbered with the novations error, which is. That after man by baptism and the holy ghost is regenerated, and hath tasted of the grace of God, and hath embraced Christ and his holy word, if he fall to sin again, he is without remedy of salvation.  
Vndowtedly this is a very damnable error, enough to bring all them that are infected therewith to desperation. But albeit they ground this their error upon this afore alleged text of S. Paul, & certain other texts: yet they miss the cussion, because they take this scripture to straightly, not referring it to many other places of scripture, which plainly show: That when soever and how often so ever a sinner repenteth him truly of his sins, and committeth himself with a sure faith unto the mercy of God thorough Christ, God receiveth him again to grace and salvation.  
Doubtless no prophecy in the scripture hath any private interpretation, 
2 Petri. 1.  but must needs be expounded according to the general articles of the Christian faith and agreeable to other texts of holy scripture, and so must this text be also.  
Now truth it is: that there is almost innumerable texts in holy scripture, that most plainly do declare: that when so over a true repentant sinner by unfeigned faith returneth unto god, & asketh mercy for Christ's sake, he shall undoubtedly have it. And albeit the holy scripture is full of such places, yet here by God's grace, I will show and rehearse to you some of them, to give you occasion to mark them and such like places as you shall find almost in every leaf of the Bible.  
A just man falleth seven times, and riseth up again. 
Pro. 24.  Mark the scripture saith: he riseth up again.  
The wickedness of the wicked shall not hurt him, 
Ezech. 33.  when so ever he converteth. Note that it saith: when so ever he converteth.  
Let the ungodly man forsake his own way, 
Esa. 55.  and the unrighteous his own imaginations and turn again unto the Lord, so shall he be merciful unto him.  
Thou disobedience Israel turn again (saith the Lord) and I will not let my wrath fall upon you. 
jere. 3   

jere. 8  Thus saith the Lord: do men fall so, that they rise not up again? Or if Israel do repent, will not God turn again to them?  

Zacha. 1.  Turn you unto me (saith the Lord God of hosts) and I will turn me unto you.  

Apoc. 2.  Remember from whence thou art fallen, and do the first works.  

Luc. 15.  Mark in the gospel of Luke the example of the unthrifty son.  

Luc. 22.  Also Christ said unto Peter: Peter I have prayed for thee, that thy faith fail not, and when thou art converted, strength thy brethren. Mark, he saith: when thou art converted. Loo, if you weigh these places of scripture afore alleged, and almost innumerable more of the same sort, you shall perceive evidently, that though a christian have sinned never so often (as who doth not daily offend God) yet when so ever he returneth unto God by true repentance (which consisteth of inward contrition and a sure faith in Christ jesu) he is assured by the word of God to recover and receive again the grace, favour and mercy of God, which thorough his disobedience he had worthily lost, and immediately to enjoyeful, absolute and perfect remission and forgiveness of all his sins thorough jesus Christ, in whom he reposeth all his faith, trust and confidence of salvation. 
john. 3.  The gospel assureth him no less saying: So God loved the world, that he gave his only begotten son, that who so ever believeth in him should not perish, but have everlasting life.  
Moore over, if you mark well the examples of godly men, which are registered in holy scripture, you shall plainly perceive, that albeit they were highly in God's favour, yet for all that, many of them had great falls, and committed very heinous offences, but they did rise up again returning to God's mercy by true repentance and faith, and so recovered again their former grace, which they thorough their own folly had lost.  
Aaron was so much favoured of god, that by God's calling he was made the high bishop & curate over his people. 
Aaron.  And yet at the light request of the Israelites, he let them make and worship the golden Calf contrary to his conscience, by reason whereof both he and they committed that most detestable sin of Idolatry, and yet he by true repentance and faith returning to grace was saved.  

David ..  David God's dear darling, after that he had the knowledge of God, and had much tasted of his grace, being endued abundantly with the holy ghost and gracious gifts from above, fell both into the sin of adultery and murder. And yet by true & unfeigned repentance, returning to God's mercy was accepted and received again into God's favour.  

Manasses.  Manasses also contrary unto his conscience fell willingly to Idolatry but yet he rose again by true repentance and faith, & recovered again the grace of God.  

The sinful Corinthian. 1. Cor. 5.  So likewise that wicked man of the city of Corinthus whom S. Paul straightly charged the Corinthians to excommunicate and exclude out of the holy congregation of Christian men, and that they should neither eat nor drink with him, because of his open and abominable crime of incest & outrageous whoredom: and yet when he declared himself to be truly repentant for his great & infamous sin. S. Paul admonished them with all gentleness and christian charity to receive him again into the congregation as a christian brother, 
2. Cor. ●.  and so to esteem him and take him.  
What shall I say of Peter Christ's Apostle? 
Peter.  had not he a sure knowledge of Christ, confessing him openly before all the Apostles to be very Christ the son of the living God? was not he even than endued with the holy ghost and grace from above, unto whom jesus Christ said: 
Mat. 16.  Blessed art thou Simon the son of jonas, for flesh & blood hath not opened that unto thee, but my father which is in heaven? And yet after all this he had such a fall, that contrary to his own conscience, willingly without any compulsion, threats, or imprisonment, he did most cowardly and shamefully forsake and deny Christ, not without blasphemy, swearing that he never knew him, cursing and committing himself to the devil if ever he had to do with him.  
What would the Novacian and Anabaptiste say unto this? was it not a fall? could there be any greater sin than this? was it not done of knowledge? was it not done willingly? was it not against his own conscience? Yes doubtless, it was no less but against his own conscience. But yet thanks be unto almighty God, it was not the sin of blasphemy against the holy ghost, neither the sin unto death, 
1. john. 5.  the which S john speaketh of, for he continued not there in unto his end, but immediately he went forth of the bishop's house and wept bitterly, very much lamenting his heinous offence, & by faith he returned again unto Christ, knowing his mercy to be infinite & with out measure, 
Math. 26.  and so he was accepted unto grace again, and Christ appeared unto him (to his great comfort) after he arose again from death to life, & afterwards sending down his holy spirit, endued him with wonderful gifts of grace from above. And than Peter becamme a strong champion, setting forth Christ to be the only saviour of the whole world, preaching and openly confessing him before all men, without any fear other of the scribes Pharisees or Magistrates.  
Now good Madam, lay this example of S. Peter to this text of S. Paul to the Hebrews: It can not be that they which were once lightened. etc. If they fall away. etc. that they should be renewed again by repentance.  
If a man would apply the aforesaid example of S. Peter unto this text of S. Paul, he would think that Peter should utterly have been cast away from God's favour mercy & grace. For first it can not be denied, but that he was once lightened, that is: endued with the true knowledge of Christ to be the only Messiah and saviour of the world. secondly, he had also tasted of the heavenly gift, which was a true faith in Christ jesus, openly confessing the same before all the Apostles, being fully persuaded in his own conscience what Christ was. Thirdly, that Peter was become partaker of the holy ghost, & had tasted of the good word of God, it appeareth evidently by Christ's sentence, saying: Blessed art thou Simon, for flesh and blood (that is man) showed thee not that, but my father which is in heaven. Which was, by the inspiration of his holy spirit. Finally, Peter had a taste of the world to come. For he did see in the mountain the transfiguration of Christ, and so did james the more, 
Mat, 17.  and john the Evangelist also. Wherein the presence of them all Christ was transfigured and showed himself unto them in the form of a glorified body, so that his face did shine as the Sun, and his clotheses appeared as whit as the light. There appeared also among them Moses and Elias. And even there the clear voice of God the father of heaven was plainly heard among them out of the cloud, saying upon Christ. This is my dearly beloved son, in whom I delight. Hear him.  
Loo, all this and much more Peter both herd & saw, being almost continually in Christ's company, eating and drinking with him, hearing daily his heavenly doctrine, preaching and teaching, saying every where (as occasion served) his great and wondered miracles. And yet for all this, what a great fall Peter had, it appeareth plainly by his denial of Christ his loving master and saviour, and by the circumstances thereof, which I touched before. But yet to make Peter's fall more horrible, Christ said unto him and unto all the other his Apostles, when he sent than forth to preach the Gospel of salvation: He that denieth me before men, 
Mat. 10.  I shall deny him also before my father. Alas good Peter, what case standest thou in now? How doth this saying of Christ touch thee? remembering this saying of Christ, art thou not utterly at thy wits end? Is it not most certain & true, that thou hast to horribly fallen after that thou hadst tasted of all these gracious gifts before rehearsed? Hast thou not contrary to thine own conscience most shamefully denied thy master and saviour Christ before men? Ah good soul what shall become of thee? how wilt thou answer for thyself? For it seemeth here plainly, that both S. Paul in the afore alleged place to the Hebr. & also Christ himself in the scripture afore rehearsed have given sentence of condemnation against the. Wherefore, both the Novation & the Anabaptist grounding themselves upon these two places of holy scripture, will plainly pronounce the to be a reprobat, & that thou art dispatched & utterly cast away from all hope of salvation. But here let us not to lightly pass over, but earnestly way & deeply consider, what may be said in this matter on Peter's behalf. And first it may be rightly answered, that that place of S. Paul unto the Hebrews, 
Heb. 6.  maketh nothing against S. Peter, neither yet against any christian man, how grievously or how often so ever he hath sinned, so that he hath not utterly forsaken Christ and fallen clean away from him. For S. Paul sayeth: It can not be that they which were once lightened. etc. If they fall away. etc. that they should be renewed by repentance.  
Mark here diligently, that S. Paul sayeth: 
It is not all one thing to fall, and to fall away. A proverb.  if they fall away. He sayeth not: If they fall. But: if they fall away. For it is not all one thing to fall, and: to fall away. For Peter did fall, but he did not fall away from Christ, but returned unto him again An old proverb it is: A man runneth very far, that never returneth again. Al we Christian do daily fall, for we daily break God's commandments, but yet we do not fall away from Christ, neither refuse we him to be our saviour, but acknowledging our manifold sins and offences we daily return unto him again, by true repentance, faith and amendment of life, nothing doubting of his great and unmeasurable mercy towards us.  
They fall away from Christ that utterly forsake him and refuse him to be their saviour, 
who falleth away from Christ  and never returneth unto him again to obtain his mercy, but are become plain apostates, utterly forsaking the christian faith, making but a mock of Christ, persevering in their obstinate apostasy and unbelief even till their lives end: 
1. Timo. 1. 2. Tim. 4.  As did judas the traitor julianus apostata, Simon Magus, Porphirius, Hymeneus and Alexander the coppersmith.  
secondarily, 
Math. 10.  As touching that saying and threatening of Christ, saying: He that denieth me before men, 
A good & general rule to be noted.  I shall deny him before my father. etc. It is to be considered, that all the terrible threatenings that are in the holy scripture threatened against great sinners are threatened conditionally, 
A good & general rule to be noted.  that is to say: if the sinners do not truly repent and return unto God by faith and amendment of life, this plague and punishment or that, shall light upon them. But if they at the preaching, reading or hearing of God's holy word do repent and return unto God, by faith & godly life, than that plague threatened shall not once touch them. Example by the Ninivites upon whom jonas Goddess ministre and preacher (or rather God by him) pronounced this terrible judgement, 
jone. 3.  saying: there are yet forty days, & then shall Ninive be overthrown. But there as the scripture saith: the people of Ninive believed God and earnestly repent them of their great sins, and so was the sentence of God retracted, and the city saved and not overthrown. So likewise this terrible sentence of Christ: He that denieth me before men, I shall deny him before my father. must needs have this condition joined with it: 
A condition.  If he doth not repent, neither return again: But Peter did both repences and return again unto Christ. For all be it his faith was weak and faint (as was the faith of all the Apostles) yet it was not utterly extinct. 
Luce. 22.  For Christ had said unto him before: Simon. I have prayed for thee, that thy faith fail not. And in any wise take heed, and note this well: Christ said not: He that denieth me, I shall deny him, though he repent and return. But remember well that Christ said: I come not to call the righteous but sinners unto repentance. 
Mat. 9  Peter therefore repent, and returned unto Christ again, and so was received unto grace and was saved.  
Wherefore good Madam, in this hard text of S. Paul unto the Hebrews, way well this condition: (If they fall away.) For they only fall away, which commit that most horrible crime, which is called in the holy scripture, the sin unto death, blasphemy against the spirit, and the sin against the holy ghost, which never shall be forgiven, neither in this world neither in the world to come.  
But here it might be demanded, 
Question.  what the sin against the holy ghost is, and wherein it differeth from all other grievous sins. Whereunto I answer. 
Answer.  That there is difference in sins, it may clearly be gathered of Christ's words, 
Math. 12.  saying: I say unto you. All sin and blasphemy shall be forgiven unto men, but the blasphemy against the spirit shall not be forgiven unto men.  
Loo, here is the matter plainly opened by our saviour Christ what kind of sins shall be forgiven, and what never forgiven. Blasphemy against the spirit shall never be forgiven: all other sin and blasphemy shall be forgiven. And Christ in saying: All sin shallbe forgiven, compriseth both original sin, 
Three sorts of sins. Sin. Blasphemy Blasphemi against the spirit.  and also actual sin. Moreover Christ speaketh here of three sorts of sins. The first he calleth sin, the second blasphemy, & the third, blasphemy against the spirit. Which the scripture also calleth: the sin unto death, and the sin against the holy ghost. These three kinds of sins, & the difference of every of them I intend by gods help severally to declare unto you so shortly as I can, & so for this time commit you unto god. And first consider well what sin is.  
Sin is every wilful disobedience, act or deed, 
1 Sin.  that is done contrary unto the law & commandments of God, without murmur, grudge or evil speaking other against the law, commandments or God himself that is the maker and giver of the law. As is Idolatry, superstition, perjury, swearing unadvisedly, breaking of the holy day, dishonouring father & mother, murder, malice, hatred, envy, wrath, strife, treason, sedition, slander, whoredom, theft and such like.  
All these and such other are called, and are in deed sin, so long as the doers of them do neither murmur, repine, grudge nor speak evil against God or his holy law, neither allow in their conscience the thing and evil that they do, but rather do utterly disallow, accuse & condemn in their own conscience those their own damnable acts as evil and detestable. The second kind of sin is blasphemy, mark it well, and consider how it differeth first from sin, & than from the sin against the holy ghost  
Blasphemy is more heinous than is sin alone, for all blasphemy is sin, 
2 Blaspheme.  but all sin is not blasphemy. For truth it is that blasphemy compriseth in itself both sin, and also a murmur, grudge, reviling, evil speaking, slander & reproach of god & godliness, but it is alway coupled with ignorance and unbelief, and proceedeth not of such obstinate malice as continueth to the end of the life, as doth the sin against the holy ghost. In this sin of blasphemy S. Paul offended before his conversion unto the faith of Christ jesus. 
1. Tim. 1  For thus he speaketh of himself: Before, I was a blasphemer, and a persecutor and a tyrant, but I obtained mercy, because I did it ignorantly in unbelief. Loo, here is it plain and evident, that this blasphemy though it be a great offence, yet it is remissible and forgyveable, and is not excluded from grace and mercy, because it proceedeth of ignorance and not of knowledge, nor of obstinate malice that doth endure to the lives end. Neither is it the sin unto death, and therefore we may lawfully pray for such blasphemers. 
1. john. 5.  As S. john sayeth: If any man see his brother sin a sin not unto death, let him ask, and he shall give him life.  
In this simple blasphemy (for so we may call it) many of the jews offended, taking Christ to be nothing less, than the son of David, or Messiah, because his parents were very poor, and himself supposed to be but a poor carpenters son, which bore but a simple port in the world. Yea & some of them that crucified Christ were overwhelmed in this simple blasphemy. And therefore Christ prayed for them saying: 
Luc. 23.  Father forgive them for they know not what they do. So Peter in his sermon excused the crucifiers of Christ, saying. 
Act. 3.  Now dear brethren I know that you have done it thorough ignorance. etc. Repent you therefore and return, that your sins may be done away. So did S. Steven also pray for his persecutors, 
Act. 7.  whom before he called stiffnecked, adversaries of the holy ghost, traitors and murderers of Christ. Doubtless he would not have prayed for them so earnestly, unless their sins had been forgivable. And therefore their sin and offence was no more but simple blasphemy.  
¶ The third kind of Sin, is blasphemy against the spirit.  

3 Blasphemy against the spirit.  They commit blasphemy against the spirit, or sin against the holy ghost, which willingly, upon knowledge, and advisedly, contrary to their own conscience do deny, forsake, impugn, slander, revile, and persecute the plain, open, manifest & known truth, stiffly, maliciously & obduratly persevering & continuing without unfeigned repentance in that their wilful blindness and obstinate malice so long as they live in this world. As did Pharaoh, Saul, Herode, judas the traitor, julianus apostata, Porphirius, Hymeneus and Alexander the coppersmith with other.  
But mark this diligently: that we can not (as far as I can perceive) certainly judge of these blasphemers against the spirit, before the time of their departure out of this present life: because we can not certainly know, whether at the end of their life they can repent & by faith return and take hold of the mercy of God, 
Conictures are uncertain. Luc. 23.  or not.  
We may conjecture, but we can not (as I suppose) certainly define of them. Let us consider, that the these that hang on the right hand of Christ, even at the last hour repent, and with a strong and faithful prayer committed himself wholly unto the mercy of Christ, and was saved. In consideration whereof, let us think it to be our bounden duty (as the prophets, Christ and his Apostles did) to revoke and call back again open sinners and blasphemers to earnest repentance for their own sinfulness, and to have a sure trust in the mercy of God, and in the merit of Christ's passion and death, though they be even at the departure out of this present life. For it is never to late so long as life lasteth. Let us therefore with all ferventness call upon them & exhort them in any wise, with a good courage and a sure and undoutful faith ask, call and cry for God's mercy, for his sweet son our saviour jesus Christ's sake, and undoubtedly they shall have it. For sith the beginning of the world hitherto was there never one that in faith asked mercy heartily, but he had it, thorough the gracious goodness of our aforesaid most merciful Saviour jesus Christ, unto whom with the Father and the holy ghost be all honour, laud and praise world with out end. Amen.  
Yours at commandment to all his simple power Thomas Cottesforde.  
1 Tim. 1.  give all the honour laud and praise to God only.  

¶ The prayer of Daniel turned into metre and applied unto our time. Daniel. ix.  

O Lord thou high & fearful God  
By whom all things doth move  
Thy mercies great are sure to such  
As thy precepts doth love.   

¶ We sinful men have sore transgressed  
Against thy laws divine  
Full frowardly we have fled back  
From these precepts of thine.   

¶ Thy prophets dear to speak were  
In setting forth thy name.  
Both rich & poor as bold were bend priest  
For to gainsay the same.   

¶ To the therefore thou Lord of hosts  
All justice doth belong  
To pour on us such shame & grief  
In this we have no wrong.   

¶ Our shame is great & due to all  
Our flight is but in vain.  
To tread strange lands our sin hath sought  
Our shame doth still remain.   

¶ But though such shame a reward just  
To all in common be  
Yet mercy Lord and to forgive  
Doth still belong to thee.   

¶ In deed (oh Lord) as for ourselves  
Not less confess we can.  
But that thy laws we set at naught  
Much less have kept them than   

¶ Thy prophets spoke we would not hear  
Ne of thee stand in awe  
Strange plagues from time to time we felt  
For breaking of thy law,   

¶ The source whereof so fiercely bend  
Was such as hath not been.  
For all the plagues in Moses law  
Fell on this realm for sin.   

¶ And yet to the who made his suit  
His path way so to guide?  
That flying vice might learn thy law  
And therein to abide.   

¶ Wherefore thou sawest all would not help  
And couldst not hold thine hand  
But haste thy curse which now doth fall.  
Upon this sinful land.   

¶ For as thou art a righteous God  
Thy works do so appear  
Consuming such as scorn doth take  
Thy lovely voice to hear.   

¶ But yet (oh lord) the broughtest forth  
Thy flock from Egypt land  
Whereby thy name was largely spreb  
So now stretch forth thine hand   

¶ But we have sinned more than they  
O Lord yet stay thy rod  
As for this land was sometime thine  
And thou also our God.   

¶ Our sins & eke our father's faults  
This day to pass hath brought  
That all which border us about  
They set us clean at naught.   

¶ Now than (oh Lord) hid not thy face  
O hear thy servants cry.  
Behold thine house sometime full rich  
How waste it doth now lie.   

Thy truth is fled, thy flock fast bound  
As sheep led to be slain.  
Thy foes prevail & prospero much  
Though mischief they maintain.   

And wilt not thou thy foes confounded  
That thus thy works reprove?  
At lest yet for thy name's sake  
Their vile intentes remove.   

For why, as for our own deserts  
We can no such thing have.  
It is for thy great mercy's sake  
That we such things do crave.   

¶ forgive us Lord entreated be  
To hear us make no stay  
We bear thy name, it is thy cause  
O Lord make no delay.   
FINIS.