The confutation of. xiii. Articles, whereunto Nicolas Shaxton, late bishop of salisbury subscribed and caused be set forth in print the year of our Lord. M. C. xlvi. when he recanted in Smithfielde at London at the burning of mestres Anne Askue, which is lively set forth in the figure following.  
❧ In the next page shalt thou find the contents of this little book.  
❧ Imprinted at London, by john Day, and William Seres, dwellings in Sepulchres parish, at the sign of the Resurrection, a little above Holborn conduit.  
❧ Cum gratia & privilegio ad imprimendum solum.   

  

¶ The contents of this book.  

first certain metres sent by master  
Shaxton to his wife.  
Then the Epistle given him at Hadley.  
Then his submission to the King.  
Then his opinion in the Sacrament before he recanted.  
Then his. xiii. Articles severally confuted.  
In the first is confuted the opinion of traunsubstantiation.  
In the second, the belief that the sacrament  
reserved, remaineth Christ's body & blood.  
In the thread, that it ought to be worshipped with Godly honour.  
In the four that it is a daily sacrifice.  
In the .v. that it is propiciatorpe.  
In the vi that it is available for the quick and dead.  
In the vii that it need not to be given to the people under both kinds.  
In the viii that the priest may receive it alone  
In the ix that the mass is agreeable to Christ's institution.  
In the ten that the church may orden unpresching prelate's,  
In the xi that voterers may not marry.  
In the xii that auricular confession is necessary.  
In the xiii that man hath free will.   
  

To the late Bishop of Salisbury, Nicolas Shaxton, his well willer and faithful friend in Christ. Robert Crowley wisheth eternal health thorough Christ our saviour.  
Immediately after you had caused your articles to be put in print (beloved in Christ) I was stirred with the desire to have them confuted. Not for any displeasure that I had conceyned towards you, or any other, by whose means you should be willed or (as it may be thought) required to set them abroad to the world: but only for the love I bear to Christ's truth, which I would not (if my wit and knowledge were corespondente to my will) suffer to be hindered by any so blasphemous doctrine of Antichristes' school, as are these Articles of yours. I call them yours, because you subscribe to them, and set them forth under your name. But if I were required to say my conscience: I could not deny but I think them to be Wynchesters' workmanship, because they agree so well with his doctrine, & that chiefly in the devil leishe detection of his master the devils sophistry, which he set abroad shortly after these Articles of yours But would God you were as well confuted by me, as he is answered by Anthony Gilbie. Well, as I could so have I done, because I would not that so necessary a thing should be left undone. Not for the scarcity of them that be able to do it much better: but because none other hath taken in hand, neither was it like that any would hereafter occupy their time in it, because the matter doth now daily more & more grow out of mind And because the copies of your Articles be not communly to be sold: most men think them in manner extinguished for ever. And in very deed, had not certain honest men informed me of the great numbered of them that thorough your recantation were established in your errors: I had not taken this enterprise in hand, neither yet finished it when it was begun. But when I understood what hindrance to God's truth, your Authority, hath already and might here after do if your articles should remain untouched: I thought it to less than necessary to spend some time in it, trusting that God will give the increase both in your heart and in the hearts of as many as are not obstinate blind vessels of God's Ire ordained to destruction.  
If my writing can not satisfy you, in any of your Articles: I pray you write unto me (whether you shall think it best) privately or apartly, that I may either instruct you further, other else be instructed of you.  
And if your age or other impediment will not suffer you to declare your mind in all things concerning your Articles: yet let us know what you will say to the copy of your own hand which you writ being in prison.  
If you keep silence and write nothing again: then may ye well think that we will judge you obstinate and yet to have nothing to say, for now is it free for you to speak your conscience, so far as the scripture will bear you. If you can by the scriptures defend your Articles and prove them to be chatholyke and Godly: I shall with all readiness embrace them and revoke all that I have written to the contrary. Otherwise I require you (even in the name of Christ whom you profess in that you will be called christian) that you acknowledge your errors, that such as were offended by you, may have occasion by you to rise again.  
I am not ignorant of your behaviour sense your recantataion, both in the city of London and else where. Your private communication (besides your sermons dashed full of sorrowful tears and deep sighings to allure the people to the Romeishe way again) is openly known to all men. Men know also, how you have (upon occasion given, to speak of persecution) affirmed the good bishops of Wynchester and London, and such other, to be the only sufferers of persecution in these days.  
Blame me not therefore, though I be earnest with you, sith many men hang upon your words, and one of your good bishops spared not even in the presence of his prince to declare himself not to be all of the best. Whose emendement I most heartily beseech the Lord jesus grant me to see. And yours also (master Shax ton) if it be possible, that we may rejoice together after all this discord in opinions and matters of religion, The spirit of the living God work in you the thing I have prayed for.  
Amen.  
❧ From London the xxvi day of Novemberin the year of our Lord God. M. D xlviii   

▪ These things 〈◊〉 〈◊〉 ensuing were made also by the said Nicolas Shaxton after his recantation & sent unto his wife, whom he refused to keep company withal as before he had done) supposing (by like) that this should be for her a remedy in the stde of him her lawful husband, for as then he thought never after to take her again for his wife: but thought by this his exhortation to be sufficiently discharged. The cop hereof was had at his wives hands.  

❧ receive this little ingredience,  
Against the grief of incontinence.   


S●ffer hunger, thirst labour,  
S●oyde evil thoughts, study in scripture  
Keep thine eye, ill company eschew  
Lest delight and desire them do ensue,  
Which if they get in their head,  
Thy body living, the soul ghostly is dead,  
If thy brittle flesh doth rage,  
Twyg it sharply till that it doth suage,  
Custom this, watch and pray,  
God will give the his gift, I dare well say,  
His promise will he surely fulfil  
So thou ask, thus seekest & knockest still.  
Pray long enough without this,  
Thou temptest God not doing that in the is.  
And so praying cannest not obtain  
But sinnest greatly, & labourest in vain,   

❧ Probatum est, & is found sure,  
It shall heal thee, put it in v●e.   

I Thought best to write it in rhyme,  
To remember it the better in due time  
The rhyme is base, the medicine is good  
But to use it right passeth flesh & blood.  
So doth it to think a good thought  
Desire or do well can we nought.  
To pray some while a man is content.  
To the rest even contrariwise bend.  
Yet by grace all may be done,  
Though the flesh rebelleth eft soon.  
I have learned saith Paul in whatsoever state  
I am in, therewith to be cōtêt erly & late  
I can be low, I know also to exceed.  
In all things am I instruct in deed.  
Both to be satiate, and eke to be hungry  
To suffer need and also to have plenty.  
I can do all in him that me comforteth  
So shall he do that duly to Christ resorteth,  
To the willing there is nothing to hard  
If good will be gone, all is but marred.  
Put good will to if, and boldly begin  
Thou hast half done, continued, thou shalt win  
Thine enterprise I put the out of doubt  
Hope in God he will bring it well about.  
I will join hereto a larger declaration  
At more leisure in solute oration.  
Read it friend but set affection a side  
Where it is councillor there is a lewd guide  
Read it soberly and be no longer blind  
Blasyheme not God neither be to him vn●nd  
Say not it is impossible to live chalte  
By God's grace easily do it thou mayst  
Without whom we can do nothing  
By whom to effect we shall it well bring  
The thing is hard but love maketh it light  
None shallbe crowned but he lawfully sight  
This crown is not traunsitory nor corruptible  
But everlasting glorious & immarcissible  
Which grant us God & people three  
The ever living blessed trinity.   
AMEN.   

❧ To Nicolas Shaxton.  

If Paul had knowê it to be Gods will  
To have this medicine put in ure:  
Think you it had passed his skill  
To use the same in his great cure?  
Me durst prescribe no remedy 
1. Cor. vil   
Against fleshly incontinence:  
But only chaste matrimony,  
Which killeth all concupiscence.  
Wherefore each christian I exhort  
To choose a make of honest mind  
To whose chaste bed they may resort  
And do as nature doth them bind.   
Finis, Quod, R. C.    

❧ The true Coipe of a letter which the faithful in suffolk made & gave it unto Nicolas Shaxton when he had recanted in London and came to Hadley to declare the same.  
A Wonderful dread may be unto the conscience, of those which are in danger of the threatening that Christ speaketh in the Gospel of Luke the xvii chap. that saith. It is unpossible that offences should not come, but unto him by whom they come, it were better for him: that a millstone were hanged about his neck, & be cast into the sea, them that he should ossend one of these littleons, Oh Shaxton, shaxton, take heed to yourself now, although you have in your recantation said you were not perfectly seen in the scripture. Yet how can you excuse yourself but that you be the offêder of many a poor soul. But now you say, ye are better learned than you were before. Well seeing that you have been so well scholled since you went to London, it may be well gathered that you were simply learned afore. And yet to say the truth, your learning is not greatly augmented since. For these be the doctrines of men, and not of the holy Ghost that ye have now set forth in your recantation which ye would that we should earnestly believe and follow, not one title of the lively word of God, have ye authorised your dreaming articles withal unto the which blessed. S. Paul, would that we should give no credit althonghe you were an Angel of heaven and had spoken them. Oh merciful Lord thou that hast all grace, it is thou that canst & mayst illumine the conscience of all men. So that they shall not deny the truth. We beseech thee, O Lord even for the truth sake, grant that this lost sheep may come home again to thy gracious fold not fearing the worldly punishments of princes & rulers, but boldly to confess with all the holy prophets and Apostles thy eternal wisdom which thou hast commanded thy son the bishop & only saviour of our souls jesus Christ to declare. And that with thy sernaunte Peter he may weep bitterly for that he hath denied thee, which art our gracious God. Oh Shaxton Shaxton pray to our merciful God that he may give the his grace again. For many by the are offended whose conscience be so assured in God's truth, that neither fire, nor h●●er can pluck it out of their hearts. Although in silence they do mourn, yet think not but those new vessels which are fille● with new wine must needs have his vent. You know that if we should hold our peace the stones in the street, will speak to declare the glory of our eternal god. Yea ye have brought yourself in such case, that none will trust you, which is illuminate with Christ's verity. Oh Shaxton weigh in your conscience And mark well to th'end what glory to our Lord god thou shouldest have offered, if thou hadst stand strong in the undoubted truth of God & ended thy life in that thou tokeste in hand, thou stoodest manfully to condennation. Alas why diddest thou not perceiner, thou saidst at thy departing from us, when thou were sent for to London, that either thou wouldst burn, or else forsake God's truth. In deed thou prophesiedest truly, but it was more to preserve thy flesh, than to honour the eternal god with thy death, thou fearedest them the unquenchable fire that iseverlasting. Thou stombleist at the stone, where other with a strong faith went over. Thou forsookest this, but we pray God that for it thou findest not death everlasting. Thou laideste thy hand unto God's plough, but thou lokedest backward Thou deniedest thy only saviour before men, yea thou waste ashamed of him & of his word. Thou haste utterly forsaken the head-corner stone, which thy faith should have bend coupled wholly to it, it is to be thought that sit hence your last schooling at London thou hast betrayed the innocent blood.  
Alas Shaxton remember that our saviour Christ in all the holy scriptures, nor yet none of his Apostles hath promised us in this life to live without any trouble in this world, but for his words sake to be called a reprobat, a seditious person, an heretic one that goeth about to make insurrection these with such other names must his elect suffer, so to be called of the world for the setting forth of Christ's doctrine, you know what S. Paul saith. All that is written is written for our learning & comfort. The wise man commandeth his son, to prepare himself unto tribulation when he should enter into the way of the Lord, you should have sat down as Christ giveth counsel and have cast the accounts what the building would have cost. But Oh Shaxton thou walkest on the water with Peter a little time, trusting to much to thine own strength, ye had forgotten the counsel of. S. james. which sayeth. Who that lacketh wisdom let him axe it of God. The thing that was not in you that ye thought that ye had had. But blessed is our merciful God that hath evidently declared his manifest truth of his word giving the knowledge of it to the unlearned and very babes, & hath hid these things from the prudent & wise of this world, yea your doctors, bishops or what name so ever they have, are many times without this knowledge. Even as those doctors, lawyers, which disputed with Christ, not knowing what to say to him, so far were they of from his knowledge. So do ye which are of that religion tumble & toss the scriptures, looking to your lying prophets, fantasies & dreams, & what ye imagine in your devilish brains contrary to God's holy word, that same are we poor subjects compelled to believe in pain of halter & fire. But as the true prophet of God sayeth. Ye grope in the day & will find no light, ye walk not circumspectly as men wise. Ye wander after vanities to put God's word to silence. Ye compass with your flattering kings & governors to your diabolical lusts, ye are those that cri peace, peace, & make all the strife, & with your subtle inventions ye do asmuch as lieth in you to frustrate the glory of God. But this we say: do make, compass what ye can: yet is God's truth grafted in our hearts, & faithfully we do believe it that the Lord which only hath died for our sins, & as touching his manhood sitteth on the right hand of God our father in heaven, this Lord we say, is able to defend his own cause, who will at his pleasure beat you to powder, & in the mean time we shall be content to bear the words of the holy Apostle in our hearts. Nos autem gloriari oportet in cruce domini nostri jesu Christi.  
And we remember his godly lessons, that those which will live devoutly in jesus Christ, must suffer persecution. Well Shaxton the living God that sitteth in heaven give the his holy spirit in the knowledge of his word, and strongly as a champion of Christ to come again unto the battle fighting under his banner. If thou lose this temporal life (which is but vain pleasures) yet a better is promised the which never shall fail. Oh Shaxton, let these sayings of Christ pierce into thy conscience, and doubt not but that error which is in the brought in by the devil and his ministers shall be to quietness & rest.  
Take heed that thy house be clean swept Thy own conscience shall bear the record.  
Thus art thou written unto, for great care is taken for thy fall, yet rise up again & be of good comfort there is mercy with the Lord. The game shall go on thy side, Christ hath promised he is true therefore believe him. We beseech the Oh Shaxton, do this much for us even for Christ's sake: Let it be known to the magistrates & to all those that be in authority under the kings majesty having such urgent matters committed unto their wisdom how the consciences of many as yet be unstaid, saying the commandments, Articles, & acts be void of gods holy word. We see my Lord of Winchester's book very feeble & young to confute God's truth withal. It is no fine thread of holy scripture, but rather bobble twine in make torches to honour his Images or idols withal. We do not doubt but it is thought (among such as he is) that with other have brought to pass a pleasannt sacrifice to God the burning of Christ's testaments with other Godly new books which as yet they were never able to answer by the scripture. This O Shaxton thou knowest aswell as we. But after this & such other means they stop the sweat springs that lead us to the head fountain jesus Christ. In this they play the Philistians part that stopped up Abraham's wells. But we pray daily unto our merctfull God which hath all men's hearts in his hands, to reveal to the kings majesty more of their subtle inventions that he may perceive their crafty jugglings. As king Darius did thorough the worcking of God by his prophet Daniel. Thus the living Lord by whom all mercy cometh send his majesty long life and quietness both of body and soul.  
Finis,   
¶ Shaxton. 
THe true copy of the submission of me Nicolas shaxton late bishop of Salisbury, made to the Kings most excellent majesty.  ❧ Crowley. 
IN that you submit yourself to the kings highness, you do but your duty. For (as Paul writeth) all living creatures are 
Rom. xiii  bound to submit themselves to the higher powers, not only for fear, but for conscience sake also. Yea, not only to faithful & christian potentates: but to the wicked & tyrannous also, yielding unto them all that is theirs, that is to say obedience and tribute. Exemple whereof we have in our saviour Christ, who did not only answer the hypocrite Phariseis who tempted him, bidding them give Cesar his due: but did himself also 
Marc xii  pay the tribute monei demanded by the gatherers thereof. How he obeyed them is manifest by that he (being King of all kings, having all power in heaven and 
Math xxviii Math xxvi  in earth, who might also have had legions of angels to have defended him against all the princes of this world) would submit himself even to the death, yea the most cruel and reproachful death of the cross. Wherefore I exhort you (and in you all christians) to hold you still in this obedience.  ¶ Shaxton. 
❧ And set forth for this intent, that glory may be genen to almighty God, who of his infinite goddnes, hath not only given me grace to acknowledge mine error, and to revoke the same: but also at the respect of my most humble submission, hath stirred the heart of the kings hoghnes to have pity and compassion in remitting the punishment of death, whereunto I was justly condemned.  ❧ Crowley. 
In very deed, many men have (thorough the setting forth of this your submission) been moved to glorify God, who hath in these our days (the latter days of this world) most plenteously poured out of his spirit upon those lyt leons that the world taketh for his excrements, reveyling unto them those mysteries which he hath hidden from the wise and prudent of this world, but not for such causes as you recite. For in that you say, that God hath given you grace to acknowledge and renoke your error: all the true honourers of God, (who honour him in spirit and verity) do think that he withdrew his grace from you leaving you in your own hands, whereby you incontinente to such blindness, that you call truth error, and error truth, and revoke with Peter that manful promise which you made to your master, saying that you were ready to suffer all kinds of death for the truths sake. Would God you would with Peter lament your weakness & seek Christ again by repentance, and not desperately hang yourself with judas, so that your bowels break out to the great ignominy of all the children of your whoreshe mother. For the brute goeth that they have made you a proselyte ix times worse than one of them. And for that you ascribe the cause of your pardon to your submission which you say was so precious in the sight of God, that incontinent thereupon he so stirred the kings highness he●t to pity, that he remitted the punishment of death, whereunto you were justly condemned: no doubt you are far wide. For God accepteth none so rebellious submission, wherein men forsake him to do the will of man, or to avoid the displeasure of any mortal man. For he sayeth. Fear not them that kill the body and can not kill the soul: but fear him that hath power to slay the body, & cast the soul into ternall torments. And again he that denieth me before men: I shall deny him before my father which is in heaven. That you have denied him: shall appear more plainly in the declaration of your articles.  
That you were justly condemned to die, is manifest. For you were condemned by a law, But how justly you submitted yourself, to avoid the danger of condemnation: I doubt not but every man (that hath any little portion of the spirit of God) doth easily perceive by the word afore going and shall more easily perceive by that which shall follow, knowing for certentye that who so saveth this mortal soul, shall lose the eternal and immortal soul, in the time 
john xiii  that shall be after the short time of this life.  ¶ Shaxton. 
¶ And to extend his bountiful goodness upon, me which in deed his grace hath done most largely.  ❧ Croweley. 
❧ Alas Shaxton, who hath bewitched thee? Thou diddest once seem to be spiritual, in so much that men judged that thou desiredesse to be dissolved and to be with Christ accounting death for gains, and yet content to live in the flesh, sustaining therein allmaner pains, travel, and persecution for the poor flock of Christ which is so beset with ravenous woufes, that were it not that our shepherd Christ defendeth us no remedy we should be all devoured. But now (alas for thee) thou art become altogether fleshly, accounting it bountiful goodness to be pardoned of this bodily death, which a faithful christian taketh for the end of all dayngers of the troublesome sea of this world, and the gate whereby we enter into eternal life and endless felicity. But the natural man, perceiveth not the things that 
i. Cor ii  be of the spirit of God.  ¶ Shaxton. 
¶ Despise not a man that turneth himself 
Eclesi viii  away from his sin, neither cast him in the teeth withal, but remember that we are all poisoned with corruption.  ❧ Crowley. 
❧ That we are all poisoned with corruption is well declared in you. For so soon as God wythdrowe his assistant grace from you: incontinent you were overthrown, declaring yourself to be flesh, frailness, 
Rom. vii  and a lump of sin. For in the flesh dwelleth nought else but sin. You should therefore have called to your remembrance, the council of our saviour Christ to his dearly 
Mathe. xxv●  beloved Peter, james and john, saying Watch and pray, lest ye enter into temptation. For the spirit is ready and the flesh is weak. The wicked spirit our adversary 
i. Peter v  (who goeth about like a roaring Lion seeking whom he may devour) is ready to tempt us, & our flesh destitute of the grace of God, is weak and easy to be overcome. We must watch therefore in the word of God, praying always for the assistant grace of God, whereby we may be able to put that adversary to flight. We therefore, knowing our own infirmity, will not cast you in the teeth nor despise him that turneth himself away from sin. But we are persuaded that you have turned yourself to sin, and not from sin, except it be from that sin which Paul speaketh of to the Corhinthyans', where he sayeth that Christ was made sin, that is the only sacrifice for sin. from this sin you turn yourself, which we greatly lament. Exhorting you (even in the name of our lord jesus Christ) to return again from the sin you have turned to, and you shall be sure we will not despise you nor cast you in the teeth withal.  ¶ Shaxton to the kings most excellent majesty. 
FOr as much as (most dread sovereign Lord) miserably now in mine old age▪ even within this year, I have fallen into the most detestable, and most abominable heresy of them that be called Sacramentaries, denying wretchedly, the presence of Christ's blessed body in the holy Sacrament of the altars.  ❧ Crowley. 
❧ I go not about to play Momus part with you, finding fault with every thing that you do or say. Neither as doctor S●ādych did with dead Barns, to descant upon your words, wring & wresting them for my purpose: but mine intent is only to declare unto you (& in you to all other that shall chance to read these my writings) your errors, allowing and confyrminge all truth that I shall find in your submission. In that you say therefore, that within this year you have most miserably fallen into the most detestable & abominable heresy of them that are called Sacramentaries I say unto you that you have said very well, in that you say, of them that are called Sacramentaries. For though they be called so: yet are they not so in deed. For I am sure, you mean of them that deny the traunsubstantiation of the sacramental bread and wine. Which men are neither worthy the name of Sacramentaries nor yet heretics. For they neither deny the Sacrament nor hold any singular opinion, contrary to the catholic faith of Christ, except you will say that the opinion of the greatest numbered is that catholic faith, which thing Idare say you will not nor can not affirm (unless ye be passed all shame) for we see besides the testimonies of the scriptures, that the greater numbered are so unconstant in their belief, that they will believe every flying tale, that is named to be their forefather's belief. Yea the great numbered of them that accomple themselves learned, and take upon them the governance and leading of other, will change their belief four times every year, if they may espy any profit hauging thereon. Besides this experience, our saviour Christ teacheth plainly, that in these our days (the later days of the world should arise false prophets and false anointed 
Mat xxiiii  which should show such wonders that they should seduce (if it were possible) even the very elect. He witnesseth also that 
Math xxii  there be many called, but few elected. So that if you will account any for Sacramentaries, and their opinion heretical: it must needs be the greater multitude, and their opinion. For the little floke is Christ's, who shall at his coming find scarcely any faith at all in this world.  
And where you say that you have most wretchedly denied the presence of the blessed body of Christ in the holy Sacrament of the aultare: I say unto you, that if you take this Sacrament for that memory of Christ's death (the only satisfaction for our sins) which christ himself instituted and ordained to be frequented and used among his faithful adherentes, and followers: that then you have (in denying of the presence of Christ's blessed body in the sacrament) done more than ever did any of them whom you call Sacramentaries and heretics.  
For we deny not, yea we protest & defend that in the lords supper is presentelye distributed the body and blood of Christ. And that every faithful member of Christ that cometh thereunto with unfeigned faith in the promises of Christ: is there made partaker of the very body & blood of Christ even them same body that the jews did most cruelly torment, hanging it upon a cross and the same blood that they shed.  
But yet we say not (as I am sure you mean) that the bread is turned into his flesh and the wine into his blood, neither that the flesh and blood of Christ entereth into our bodies as the bread doth (for that were contrary to the first institution thereof) but that spiritually by faith we are partakers of both, as I shall more plainly declare in your articles.  Shaxton. 
And forasmuch also, as it hath pleased your majesty of your great charity and most Godly care ye had for my soul, to send to me the right honourable Bishops of London & worcester, together with your grace's worshyful chaplaies. Doctor Robinson, and Doctor Redman, to confer with me, inform me and instruct me, to the intent, that finally (Gods grace working both in them and me) I might be brought from my said error and heresy unto the true catho●yke faith.  ❧ Crowley. 
❧ No doubt it was a token of a great and charitable care of a prince tawarde his subject, to send, not only ii of his worshipful prelate's, but also like many of his chaplains, to confer with, inform, & instruct you (as he thought) for your soul health.  
Wherefore of duty you can do no less but render unto his highness most humble & herty thanks.  
But in that you were so soon overthrown, it was a token, that either you were a very weak soldier, or else but slenderly armed. For I doubt not but if you had been a stout Christofer, armed with the armour of light, holdeing in your hand the sword of the spirit: you would have said with Paul, who shall separate us from the love of God? Shall trouble or anguish, persecution hunger, nakedness, peril, or the sword? Yea, you would have said, that neither death, neither life, Angel, rule, power things present, things to come, high, lowth, or any other creature, shallbe able to separate us from the love of God, which is in Christ jesus. Then would you have answered those messengers with the worddes of the Prophet. Woe be unto you that call light darkness, and darkness light.  ¶ Shaxton. 
¶ Which thing, according to your grace's expectation hath taken good success in me, thanks be to almighty God.  ❧ Crowley. 
❧ The thieves, robbers, and murderers. The pillars, the pollers, and usurers, The beastly fornicators and adulterers, The ourtagiouse disers and hasarders: do when they speed of their purpose, say that they have had good success in their affairs. So do the whores and bands say that their chance is good, when many beastly whoremongers have wasted their money upon them And in all this they say that God loveth them, & that they are much bound to thank God for it, & do in very deed thank him in their words. The cause of all this is none other, but that they be altogether flesh, and think the satisfying of the fleshly despres to be the gifts of God, because they are persuaded that god is the giver of all good things, and their fleshly blindness persuadeth them, that the abundance of all that the flesh desireth is the only goodness that can be had in this world.  
This caused the bawd of Bristol (as I learned by the report of an honest man) to say the world was nought, when her women had gained her but viii pence in the week.  
In like manner you (Master Shaxton) when the flesh had so prevailed in you, that it had compelled you to forsake the chaste matrimony of Christ, and to embrace that Idolatrouse whoredom of your abominable mother, the great whore of Rome: than you say these vain things have had prosperous success in you. So that it may right well be said unto you that is spoken by the prophet isaiah. Woe be to you that 
Esai .v.  call the thing that is good, bad; and that is bad, good, setting light for darkness, and darkness for light.  Shaxton. 
For by such learning as they have showed me, and especially by the uniform consent of the whole catholic churthe in that article, even from the Apostles time to this our age (few excepted, who have been taken and justly reputed for heretics) I am fully persuaded, perfectly believe, & unfeignedly confess, that after the consecration rightly done by the priest, there remaineth none other substance, but only the substance of the blessed body of our saviour Christ god and man, like as before I have subscribed unto a ●yll, hereunto annexed.  Crowley. 
Here you declare yourself, either to have learned some devylleyshe doctrine of these four messengers, other else that before you were instructed by them you had no learning at al. For if you had any learning before, I am sure it was the learning of the gospel, for therein had been all your exercise, even from your youth. And thorough it you were called to be shepherd over a great floke And as it seemed, for the love you had thereunto: you surrendered into the kings hands again the dignity of that ministration. Whereupon I conclude, that if you had any learning it was the learning of the gospel. If this be true, then is the doctrine that these men have showed you a devilish doctrine.  
But this thing maketh me to wonder not a little that you (who have heretofore been most earnest against the confirmation of necessary Articles by unwritten verities) will in this poyute grant that you are persuaded by nothing so much as by the uniform consent of the whole Romeishe church (which you call the catholic church) in that article saying, that from the Apostles time hitherto, all (a few heretics excepted) have truly & justly hosden this opinion. In this place I will not greatly contend with you for the time sens the Apostles, although I mought have enough in the ancient doctors to prove the contrary, or else to declare▪ S. Augustine, Ambros, chrysostom, and such other, to be those heretics whom you exempt out of the uniform consent of the catholic church. But in the Apostles time, I dare be bold to affirm, and am able to prove by the scriptures: that there remained in the sacrament of the body & blood of Christ both bread and wine. How you have iudgled them out sense, I can not tell. And (by the help of God) I will (in the declaration of your first article) prove both by the scriptures and doctors, that there was then and is now in the Sacrament both bread and wine.  ¶ Shaxton. 
¶ And finally, forasmuch as the said honourable bishops & worshipful doctors, have had further conference with me, not only in the rest of the six articles, but also in all other matters of controversy, that other they or I could call to remembrance, and are agreed fully in the same.  
So that now I am fully persuaded and resolved in all matters of any weight or importance, wherein I was before, either ambiguous or in doubt, or else of a contrary judgement unto them: and do now esteem and judge even as they do in all thesethyng.  ❧ Crowley. 
I can gather none other by your words, but that if the fire were set on the other side of you, it should not be hard to persuade you to the contrary of your former words. But I would not wish that you or any other should be compelled by fire, faggots, or sword, to speak or write any thing contrary to the conscience. For if Christ had willed his Gospel to be advanced & defended after any such sort, he would not have committed it to poor fisher men, but rather unto kings and emperors. I would wish therefore, that you and all the hard hearted, would freely without compulsion open their hearts & receive the grace & free mercy offered unto them in the Gospel, nothing regarding life nor death, richesse nor poverty, quiernes nor persecution, marrying themselves to no opinion, that is not grounded on the scripture.  Shaxton. 
Therefore, I most humbly (even from the bottom of mine heart) thank your excellent majesty, that you have had this godly care for my soul health, and that by your most gracious means, I am brought and reduced, from that damnable error that I was in.  Crowley. 
Greater thanks could you not have given to your prince for the great care that he had for your soul health, then if you had stand manfully to the truth of the scriptures, taking paciêtly the death that should have been laid on you, that your Prince might (thorough your constancy) have been moved to search the scriptures for the truth of your opinions.  Shanxton. 
And surely (had not this your pity and compassion been) would obstinately have died in the same, and so from the temporal fire, should have gone to the everlasting fire of hell.  Crowley. 
A sharp judgement. Then is there no remedy for them that died in the opinion that you speak of. For you have all ready condemned them to the pit of hell. But I pray you, who made you judge of the soul? I think your four school masters have no scripture to bear you in this. And though you say, that you descent not from them in any weighty matter: yet I dare say for them, the men think not as you say in this matter. For if they would make the worst of it, they can not make it a damnable sin to say that there remaineth bread and wine in the Sacrament: for as much as, it is no article of our faith to believe the contrary.  Shaxton. 
And now with all reverence and humility, I submit myself unto your graces clemeucie, ready with all patience (if it be so seen to your highness) to suffer even the very death (as I have justly deserved) or else to do any other thing that your majesty shall think good or expedient, for the reducing of your grace's subjects from the erroine that they he wrapped in, unto the true catho like faith, and the order taken in this your most christian realm. Not only in this one article: but also in all other, wherein I myself am now (thanks be to God and your highness) fully resolved, and thoroughly persuaded, thus to continue to the end of my life, by the grate & goodness of God. Who ever preserve your majesty, to his glory, and the profit of this your realm.  Crowley. 
Oh, what a pleasure had it been to our prince, to have seen you submit yourself unto him, to be at his pleasure concerning your cometh thorough hearing, and hearing thothorowe the word of God, set forth to us in holy scripture. And because some man would say peradventure, that I construe the scripture after mine own imagination and fantasy of mine own brain. Nay I do not, nor I will not so do, God forbid I should. For that were even to steal God's word, like as thieves steal other men's goods, and apply them to their own uses. So is that a stealing of God's word, and applying of it to our own uses, that is to the defence of our own evil opinions. Against whom that so do speaketh Esai the prophet. Nunquid non verba mea sunt quasi ignis dicit dominus, et quasi malleus conterens petram? Propterea ecce ego ad prophetas dicit dominus, qui furantur verba mea unusquisque a proximo. etc.  
Are not my words even as fire sayeth the Lord, and as an hammer that breaketh the stone? Therefore behold I will upon the Prophets, sayeth the Lord, that steal my words every man from his neighbour. & c I would not do so therefore, but I believe the word of God in all the holy scripture, and in every part thereof, in that sense and meaning that the holy Ghost meant and meaneth therein, and none otherwise. This is my faith that I have hitherto followed, and wherein I intend (by God's grace) to persist to the end of my life. And all my words sermons, and writings have I always framed according to this my faith so nigh as my wit would serve me, & so will do by God's grace unto the end of my life. Now may every man perceive, that with this faith can stand no damnable errors nor heresy. Wherefore (thanks be to God) I teken myself as far from any peril of error or heresy, as he that is farthest. touching mine opinions truth it is, that I dissent in opinions from divers good, Godly and excellently learned men. Yea from mine own self also, and that within the space of small time. For what so ever I espy by the scriptures that I am in wrong opinion, I will surely change it and amend it. Marry this is true in these matters that be not set forth opêly in the scriptures, & that be against no necessary article of the christian faith, which all be set forth in deed openly in the scripture, as▪ S. Augustine sayeth in his book of christian doctrine, the ii book and ix chapter. in this wise. In these sentences which be openly set forth in scriptures are all those things found that contain faith and manners of living, hope, & charity. Therefore in such points I vary not from any christian man, lay, or learned: but consent in one with all christians. Therefore the points wherein I dissent from other (both good and learned men) are no necessary points, neither open places: but obscure hard, and hidden mysteries of the which that sentence may be well understand that is written in the third chapter of Ecclesiasticus. It is not necessary for the to see with thine eyes (that is to know and understand those things which be hidden, hard, and obscure. In such things I say only, do I dissent from other and not else. Wherefore it is a thing to be marneyled and wondered at, that the bishops with such fury and fierceness (like mad men) burn and slay up the Kings people (as they do) for things not certain nor necessary to be known, but opinable matters and disputable. Whereby they show themselves utterly unfayethful, and not to believe the manifest and open places of scripture (I mean the commandments of God) as they should believe them. That is to say, love them, delight in them, and do them. For if they did: surely they should know this our doctrine to be of God, & not of man, according to the sentence of our saviour Christ in the vii Chapter of john My doctrine is not mine, but his that sent me. Whosoever would do his will (that is to say observe his commandments) the same shall know of the doctrine, whether it it be of God, or else I speak of myself. So without doubt if they were Godly men and kept God's commandments they should have come to more knowledge than they be yet come to. For as sayeth our saviour Christ. Mathe xiii He that hath, shall have it given unto him, and he shall abound That is, he that hath any thing, as he should have it, rightly: & useth it well, as he should do: the same shall abound & increase more and more in goodness and godliness. But he that hath notieven that he hath shallbe taken from him That is, he that liveth not according to the knowledge that he hath in God's open word of his commandments, but knoweth his lords will and doth it not: shall be deprived of that he hath, and turned over into blindness of ignorance. Doth not. S john say in the ii Chapter of his first Epistle. He that hateth his brother is in darkness, and doth walk in darkness, for darkness hath blinded his eyes? Doth not he that persecuteth his brother, burneth him, and killeth him, hate his brother? Then must it ensue & follow, that he is in darkness and blindness, for his malice blindeth him, & so he can not judge of god's doctrine that he hath sent into the world, & is grown ever more & more and increaseth by their persecution. So that if they were not utterly blind: they should have observed and marked the experience of the thing these xxvi years and above, and should have said to themselves This way of our working hath taken no good success after our minds. Let us go an other way to work. For the burning of one maketh twenty to springe out of the ashes, & so there do in deed. For I say for my part, if it had not been for this broiling I should never have looked so diligently upon the matter, but have flepte on both sides sound as I did before, & been still wrapped in mine old ignorance, where, by this occasion, I have travailed somewhat, and God hath lightened my darkness, and according to my prayer, brought me out of mine old ignorance wherein I was so deplye drowned & thought never to have changed my judgement in that point, but did abhor utterly the opinion that I am now of, and detested it with the authors thereof And wretchedly and also presumptuously condemned Lamberte, frith and such other Godly men, as most constantly have suffered cruel death and martyrdom (though wretched folk mock at it) for the same.  
But now I know well, they will say ye are to blame to impute this persecuting and burning to us, ye slander us. For it is the kings law that doth it and not we, Nay I am not to blame at al. For I speak nought but truth. Neither do I slander you: for your deed is open and manifest to all England. And where you excuse you by the kings law: that excuse will not help you but much rather condemneth you. For it was you principal, & such as you had before seduced, that procured such laws to be made and abused the kings clemency and gentleness, persuading him that those sore laws should be the occasion of much quietness in his realm. But God shall lighten the kings heart when it shall please him, and he shall espy your conveyance, and redress that is amiss. And this your sin is double (so much as it is beside) in that you cast your fault upon the king and his law, not utterly unlike unto them that said unto Pilate, when he bade them take Christ themselves and crucify him.  
They answered. It is not lawful for us to kill any man casting their fault upon the judge his neck. But did they deceyne God by that craft (sayeth. S. Augustyne) no truly. No more do they doubtless, and that shall ye surely know at that fear full day except ye repent and amend, which god give you all grace so to do. And though I speak generally of all bishops yet do I not mean all. But I mean them only, whose fruits show them what they be. For by their fruits they shall be known, saith our saviour Christ. Now I think surely, that these jealous fathers, when they shall chance to read this, will say unto me, as the wise deputy Festus said to Paul Thou art mad. Whereunto I will make like answer as Paul did to Festus. I am not mad (good sir) but I speak words of truth and soberness, which thing ye shall well know hereafter, if you do not amend.  
And now at the last after this long digression, to return again to my purpose to show you mine opinions wherein I disente from many other: they be these. Even all the vi Articles established (thorough the bishops means) by th'act of parliament, and solemnly read in all parish churches thorough out the realm every quarter of the year once. Which thing though it be established with as much assurance as my brother my Lord of winchester's wit could devise, yet must it be destroyed, because it is of man & not of God.  
For the Lord destroyeth the councils cells of nations, he reproveth the thoughts of the people, and the counsels of princes: but the council of the Lord abideth for ever. Psalm xxxiii  
And among those foresaid six articles I most distent from other in the Sacrament of Christ's blessed body and blood. For where as they say, that under the accidents which be there by a miracle without any substance is contained the natural body and blood of Christ our saviour: I deny those feigned miracles, & say, that there doth still remain bread and wine in their kind and be consecrated by the invisible working of the holy Ghost, to be a sacrament, sign or token of the blessed body of our saviour Christ, torn on the cross for our redemption. And as touching these words, this is my body that is given for you, for as much as they be a part of the scripture, even our saviour Christ's words of him that never made lie: I believe them to be certain and true in that sense that he spoke them and meant them. This is my sure faith, wherefore I am herein far from any peril of heresy, although I wade no farther therein at all, but even prison my wit, reason and understanding, into the obsequy service, and obedience of Christ and faith, and say to myself thus.  
For as much as many, and excellentelye learned men, vary within themselves in the interpretation of this sentence (this is my body▪ et cetera) therefore it must needs 〈…〉 and say. The things that we have heard and seen we must ●eades speak? Lament your overthrow and weep with Peter: and he that made him strong again, shall strengthen you also. Thus I leave you to Christ. Whom I most heartily beseech, to pluck out of your heart, the doctrine that your four schoolmasters taught you, and plant in you again the doctrine of his heavenly father to your salvation & the establishing of the consciences of them whom your fall did offend.  
For whose sakes I have taken in hand to confute your Articles, trusting that God will so work in the heries of them and you both: that you shall all rejoice with me for your deliverance from that devilleishe doctrine that you say you learned of those divines that were sent to you in the time of your last imprisonment.   

❧ Hereafter followeth the true copy of the Articles with the confutation of the same  

¶ Shaxton. ¶ The first Article.  
almighty God, by the power of his word pronounced by the priest at mass in the consecration turneth the bread and wine, into the very natural body and blood of our saviour jesus Christ. So that after the consecration, there remaineth no substance of bread and wine, but only the substance of Christ God and man.  Crowley. 
This is soon spoken. But to prove by the scriptures, that it is true: therein lieth all the difficulty of the matter. Here (I am sure your four schoolmasters will say. That it is done, is manifest by the scriptures. But how it is done, reason can not attain to know. Wherefore we must against reason, believe the wonderful work of God above reason.  
Yet am not I satisfied. Neither can I believe that they can prove by the scriptures: that the bread and wine are turned into the body and blood of Christ. Let your schoolmasters therefore (or else do you their scholar) show me what scripture you have for this your opinion. I am certain you have none at all▪ except it be one that you are wont to wrest for your purpose, and that is this.  
The Lord jesus in the same night in the which he was betrayed, took bread, gave thanks, and broke it saying. Take ye, eat ye, this is my body, which is broken for you. Hereupon I am sure you will infer: his conclution. Ergo, the bread is turned into his body. For the self same almighty God which by his word created all things of nought: hath spoken these words, and is much more able, to alter and change the nature of things that be, than he was to make the same things of nought. Wherefore. & cetera.  
Thus have ye confirmed this part. Then say you of the wine. After the same manner also he took the cup when supper was done and said. This cup is the new testament in my blood. This do (as often as ye drink it) in the remembrance of me. Here say you and your schoolmasters. The same Christ which is able to perform his word, hath said of the bread and wine that they are his body and blood. Ergo they must needs be his very natural body and blood all substance of bread and wine turned into the same. I doubt not but there is all that you and your schoolmasters would desire me to conclude for your purpose. To this I (with God's help) will make such answer, that you and all other your fauters shall be ashamed to wrest it so far out of tune here after.  
For the first part you shall understand that I have taken the text written by saint Paul to the Corinthyans', because this place of Paul is an exposition of the same matter written by the Evangelists. They writ that Christ took bread and blessed, & gave it to his disciples. But Paul writing to a people that knew not what this blessing that the jews used should mean: he calleth that same blessing thanks giving. Declaring thereby, hat the blessing that the jews used (which our saviour Christ also used in this action) was not altogether such crossing gestures as our mass masters use: but cō●rarywyse void of all such foleish toys and replenished with all Godly veneration and thanks giving. Exemple of thyshane me in the stories of Abraham Isaas and jacob, with other the fathers or the old Testament. saying therefore, that Christ took bread, & gave thanks: it must needs follow that he gave such thanks as the fathers (the patriarchs and Prophets) used to give. Neither making sign of the cross nor of the galow tree (for it had been all one, to make the sign of the cross then, and to make the sign of the galow tree vow For as thieves and all other pernicious fellows, be now hanged on the gallow tree: so were they then on the cross) but with reverent gesture of the body, and upright countenance toward heaven: he called on the name of his father, most humbly beseeching him, to work inwardly in the hearts of his Apostles, the thing that he intended to declare to them by a visible sign And. S. Paul calleth this blessing a thanks giving, because the fathers did always use in the beginning of this blessing to give thanks to God for the great merry that he had always showed unto them  
In token whereof, they committed unto his mercy also, their dearly beloved children, most humbly beseeching him, to show like mercy unto them in prospering the succession of their inheritance, that they by the assistant grace of God, might walk in the fear of the Lord, from generation to generation forever.  
Thus did Christ bless and broke it. If I should ask you what he broke: I doubt not but you would answer that he broke bread, and said, take ye, eateye, this is my body. But if I should ask you what it was that he called his body: then I know your answer would be after your old manner, that the same bread that he took and broke, was it that he called his body.  
But I will show you a like thing to prove whether you can learn to understand this place of scripture by a simile. Apelles took pencil and paper and drew thereon, & said This is Venus. Now ask I you whether this that Apelles spoke of were Venus in deed, or her Image.? I doubt not, you will say not Venus but her Image. Then tell me. Was the pencil and paper her Image, or the luniamentes that Apelles? The lines you say drawn on the paper, and not the paper otherwise than the glass is the Image of a man's face which appeareth therein.  
Even so say I of these words of Christ. This is my body. He took bread, he broke it, gave it to his disciples & said. This is my body. As who should say, this bread broken, given to you, & received of you is a clear image of mi body, which is by the will of my father broken freely offered & given to you & by faith received of you, so that in like manner as this bread is received into the body and naturally nourisheth the same: so doth it declare to you by that natural property, that my body eaten by faith (that is by believing and trusting upon salvation by my sufferings in the body) doth nourish the souls of as many as do so eat it.  
In like manner took he the cup after supper, saying. This cup is the new testament in my blood. Here may you (if you have any little glittering of the spiritual knowledge) easily perceive that Paul knew of no traunsubstantiation in this mystery,  
For he reporteth that he learned of the Lord all that he taught the Corhinthyans' concerning this mystery: and yet he reporteth that Christ said of the cup. This is the new testament in my blood. And thyuke you, that if Paul were here, he would say that he believed the substance of the cup to be changed into the substance of the new testament? I know well you do not think it. For your opinion is, that by the virtue of those words, the wine which is in the cup is turned into the very blood of Christ. And yet do not the words appertain any thing at all to the wine, unless you will admit the figure whereby the thing that conteyveth is taken for the thing contained. And so doing, you must say that the wine is the new Testament in Christ's blander and not the blood itself. So that if you will needs have traunsubstanciation: it must be of the substance of wine, into the substance of the new testament. That is the certainty whereby our consciences are certified of the promise of God made to us in the scripture.  
With this transubstantiation we could bear, if so be you would not deny, that the substance of bread and wine doth still remain, declaring unto us sensibly (by visible signs) the thing that is in the scripture taught us by words. For immediately after, Christ▪ sayeth. Do this so oft as ye shall drink to the intent to remember me thereby. That is to say. So oft as you will make yourselves partakers of one cup of wine, to the intent tu call to your remembrance thereby, the great mystery of the participation you have in me and all things that I have or shall do for you: do it after this foresaid form. So that by this are condemned, as well the private masses, wherein one ministereth and receiveth all, as the freshly transubstaneiation, whereupon is grounded the sacrifice for the quick and the dead, as shall be declared more at large in the several articies concerning the same.  
To persuade one that were willing to learn, this were sufficient. But seeing that you & your schomaisters are more ready to burn me & all other that seek your soul health (God give you a better mind) then to accept our dortrine: I am constrained to labour to draw you by force of arguments, none otherwise, than Hercuses drew the froward Cerberus out of hell. I will therefore make this argument, grounded on the definition of bread. Bread is a confection made of many grains, united or made into one body, by the mixture of water, and force of fire, having in it the virtue to nourish the sensible bodies.  
But this confection remaineth after the consecration (as you call it) Ergo, there remaineth bread. That this confection remaineth: I take witness of my Lord of winchester in his book written on this matter.  
And if you think him not an Author authentic: make an experience upon me. Let me have daily a sufficient weight & measure of that consecrated bread & wine, and shoot me up from all other kind of sustenance. But this one thing I would desire. That the bread and wine ye consecrate: be free from all kinds of poison. For though I do know that God is able to preserve me from all manner of poison: yet will I not, neither may I tempt my Lord▪ God so far. But if you, do poison me, I shall gladly suffer it for the truth sake.  
If all this will not content you. I pray you give ear to Gelasius, who writeth on this wise. Surely the Sacraments of the 
In the ce cel holde● Rome.  body and blood of Christ be divine things, and therefore are we, by them made partakers of the divine nature, and yet doth it not seize to be the substance either of bread or wine: but they do remain in the property of their nature. And no doubt the Image and similitude of the body and blood of Christ, are celebrated in the action of the mysteries.  
What thing would you have more plainly spoken? But if you will not believe S. Paul, who calleth it bread and the cup of the Lord even after the consecration: it is not like that ye will give credit to Gelalius, although in deed you, and all such, are wont to geue more credit to the judgement of men, that lived not these many hundred years, because of their antiquity: then to the very truth (which was before thenal) whereby all men's spirits should be tried. Wherefore I would you should not lack testimonies of them. And to do you pleasurewithal, I will recite you i. or ii testimonies by the which you may perceive that you have erred in this your atticle, and in ywr letter to the kings highness also, wherein you say that this your opinion, hath been the uniform consent of the whole church, even from the Apostles time.  
saint Chrisostom (whom I am sure you 
●pon Math  will not repute among them whom you call heretics) sayeth. So soon as the inner eyes see the bread, they fly over the creatures and think not on that bread which the baker hath baked: but on him that called himself the bread of life, who is signified by the mystical bread. saint Ambrose also 
●pon the Sacrament  writeth these words. This bread that goeth into the body, is not so scrupelouslye sought of us, but the bread of eternal life, which upholdeth the substance of our soul. Saint Augustine also writeth on this 
●n the xxviii ●●rmon upon 〈◊〉 Lorddes ●ordes in ●uke.  wise. Use you this bread daily, or do you, after the custom of the Greeks in the east part, who receive it at the years end? If you think these men to be none of the church why do not your honourable Lords burn their books, as well as they did the Bible with other poor men's books, wherein was nothing else contained but that is also in these men's books? But to what purpose were it for me to spend much time in reproving your honourable father's doings: saying my life time would not suffice to do it any thing to the purpose? And to pull you back again from your detestable blindness: I think it impossible. For Paul writing to the Hebre. saith. It is not possible, that they which be once illuminate, and have tasted of the heavenly gift, and be made partakers of the holy ghost, and that have also tasted of the good word of God, and of the powers of the world to come, & are slipped out again: to be brought again unto penitence, for that (in as much as in them lieth) they have crucified the son of God anew, for their own pleasure, having him in derision.  
This notwithstanding the mercy of God is upon all his works, and things not possible to man, are possible to God, who knoweth the secrets of your heart, whether you fell of weakness thorough the fear of death or of contempt. If of weakness (as it is our parts to judge) then despair not.  
For God hath abundance of mercy in store wherein you shall have your part, if you repent. I would wish that your schoolmasters and you might be won by this my labour. But if your hearts be so stony, that the truth can take no rote therein: it shall suffice me, if other the simple members of Christ having light, may escape the stumbling stocks that you have laid in their way. For their sakes therefore chiefly, and for you and such other (if it be possible that you may be brought from your blindness I have enterprised this dangerous labour And for that this Article, as it is first, so is it the chief and principal, whereof the most part of the other do depend and hang, I am the more earnest in the confutation thereof, knowing for certainty, that the consciences both of you and of your honourable schoolmasters are on my side. But fear to lose the Lordlyke livings of this world, prevaileth against us both. You say with the Pharisees. Ne forte Romani. But I doubt not, the good mould shall bring forth fruit by receiving the seed. Knowing that neither the God head can be made of any other substance, neither the bread and wine turned into Christ's flesh and blood at all times when it shall please the priest to play a mass, most superstitiously breathing out the words that our saviour Christ spoke to no such purpose. For as S. Augustine 
●pon john the xxx treatise.  sayeth, it may be in one place only. And as the same Augustine writeth to Dardanus. We must take good heed that we make not so divine a thing of this body, that we deny it to be a body. For it followeth not that all things which be in Christ should be in all places at once as Christ is For then should we also be in all places at once. For the scripture doth truly record of us, that we live, move and be in him. It is manifest therefore, that notwithstanding the words pronounced by the priest: the bread and wine remain in their natural property, even after the consecration as you call it.   

Shaxton. ❧ The second Article.  
THe said blessed Sacrament, being once consecrated, is & remaineth still, the very body and blood of our saviour Christ, although it be reserved, & not presently distributed.  Crowley. 
This Article is a branch of the other and is not in credit with them that have the other in suspicion. Wherefore, having sufficiently spoken of the other: it shall not need me to tarry long upon this. Nevertheless, because I perceive you go about to hang an other article upon this: I shall (by the help of God) make him so bare, that your other shall take no hold thereat. Where as you say therefore, that this Sacrament being once consecrated, remaineth still the very body and blood of Christ: I must ash you this question. Whether the body and blood of our saviour Christ, be corruptible, and may putrefy or not? I am certain of it, you will say no. Well then must I ask you an other question.  
If the Sacrament be long kept, passed the time that bread and wine will naturally be sweet: will it not be mouldy, r●tten, and sour? I doubt not but you will say yea. For your holy father made a law that you should shift the pyx every month putting into it new consecrated cakes and spend the old, & the wine may not be kept at all, but presently spent when it is consecrated, because it will soon be sour. Is not all this true? I am sure you can not deny it, Well then will I conclude with this question. If the substance of the sacrament (I mean the natural substance) may be musty rotten and sour, and the body and blood of Christ (which you say is the only substance of the Sacrament) can not by any means putrefy: I pray you tell me how the body and blood remaineth in the Sacrament being reserved, and what thing it is, that doth therein receive putrefaction. Perchance you will answer me as your schoolmasters are wont to answer, when men say they feel, see, and taste bread and wine in the Sacrament. The qualities (say they) do remain, but the substance is changed into the body and blood.  
But when the Sacrament shall be corrupted: I think your schoolmasters & you will say, that the substance remaineth and the qualities be changed. That is to say, the body and blood of Christ (which as you say is the only substance of the Sacrament) remaineth uncorrupted, but the qualities, that is to say, sweetness clear●es, whiteness, & all other the qualities of bread and wine, do corrupt. Would God your great master Aristotle might hear you make this answer. I doubt not he would bear no more with you then he did with his master Plato in the opinion of the eternity of the world. But you will say perchance. What should we do with Aristotle in these matters? Aristotle was a man that builded altogether upon reason, but in this thing we must stick to faith and let reason pass. But with your patience, do not our masters of Oxford and Cambrige affirm that all students that intend to have judgement in scripture, must first read Aristotle's works? Have they not in these universities vii years at the least, wherein their chief study must be in Aristotle, before they can be admitted to the most sacre●e study of God's holy word? I pray you therefore, disdain not your old master Aristotle, but hear what he sayeth of putrefaction. Putrefaction (saith he) is the corruption of the natural heat in a moist body, which corruption changeth by an extern heat. If putrification therefore, be in a moist body: I pray you tell me what moist body it is in the sacrament that receiveth the putrification. As for the qualities which you say do corrupt, are no bodies, neither have they any substance, but are mere accidents, things that do chance to be in bodies that they may be both sensible. For neither the bodies without them, nor they without the bodies can be sensible.  
saying therefore, that the putrification must needs be in a body, and that the qualities be no bodies: I pray you let us know what body receiveth this putrification in the Sacrament? I am sure you will not say, that the body and blood of Christ doth putrefy: then must you needs grant, that either there remaineth the substance of bread and wine in the sacrament which receiveth this putrification, or that the Sacrament being so reserved, returneth to the nature of bread and wine again, and so receiveth putrefaction, as bread and wine. Which thing granted, one of your two Articles must needs be heretical, choose you whether. Yet do I conject an other of your answers. You will say, perchance, so long as the sacrament is sweet and tolerable to be received into the stomach, it is & remaineth still the body and blood of Christ: but as soon as it beginneth to putrefy, it ceaseth to be any longer Christ's body and blood, to the great peril of them that so keep it. If you say that I do but dream this answer of mine own head: I will ask you, who made you so bold to burn it whê it doth stink, if it do not then cease to be the body of Christ. Will you burn Christ as an heretic, will you be more cruel to him, than you were to poor Tracie (whose body you burned after his death only) burn p●ge his body after his resurrection? Yea, if your Articles be true: you burn his Godhead also. I think therefore, you could not shape a better answer for yourself, then to say, that Christ both God and man hath made himself bread and wine again, because he could not otherwise escape burning. For your holy father hath already geuê the sentence in his holy bible of Decrees, that if it fortune this substance (which you call god & man) to stink: that then it must be burned without merci. Wherefore if you grant that it remaineth still the body & blood of Christ, notwithstanding the putrefaction: you must needs grant also, that you burn the body & blood Christ. But if you say it ceaseth to be the body & blood of Christ, when it beginneth to putrefy: then doth it not remain the body of Christ when it is reserved.  
For if it remain the body and blood of Christ while it is sweat: then doth it remain in the same estate for ever. Yea, if it be once changed from the nature of bread & wine and become the incorruptible body & blood of Christ: it can never be corruptible again but shall still remain incorruptible.  
But experience teacheth us, that it remaineth not still incorruptible. Ergo the substance is not alltered at all. And hereupon I conclude, that it can not remain the natural body and blood of Christ, because it never was the same.   

Shaxton. ¶ The third Article.  
THe same blessed Sacrament being consecrated, is & ought to be worshipped and adored, with Godly honour, where so ever it is, for as much as it is the body of Christ, inseparably united to the deity.  Crowley. 
In the end of this article, you point as it were with your finger, where you would have him to take hold by the other that went before saying. For asmuch as it is the body of Christ, inseparably united to the deity. But I think it best for you to seek out some corner to hang him in, for here you can have no sure handfast. For if you be remembered, I have cut of the knagges that you pointed upon. I will not deny (yea I will protest and defend) that the Sacraments of the body and blood of Christ be reverent things, and that they onghte to be reverently used among the faithful members of Christ, but to honour and adore them with divine honour, I say is no less than detestable idolatry.  
For as only God is divine, so must divine honour be geveu unto him only. If these Sacraments therefore be not God. What can it be less than idolatry, to honour than with divine honour?  
That they be not Gods is sufficiently proved in your other articles, & yet shallbe more plainly proved here. first if they were God, then were that now bread and wine (the work of man's hand) that shall to morrow be God, the creature and maker of all mankind. So that I shall this day be able to make the thing that to morrow shall be able to make me, yea and that in deed made me at the first.  
I shall grind wheat & press grapes, & with the one part thereof shall I fill my stomach and be drunk, and with the other I shall make me a God, and an almighty creator and maker. What is this better, then to cut down a tree and to warm me at the fire of the one part thereof, and to make me a God of the other? But I think very shame will compel you to recant certain of your former words, & to say that you mean not, that the substance of the bread is turned into the substance of god, but that it is (thorough the almighty word of god spoken by the priest) turned into the substance of the body of Christ. And that you infer thereupon the essential presence of the deity, for that they be inseparably united together. A fyr, if you will grant me this, I see well you will not stand to your first Article: wherein you affirm, that after the words of consecration, there remaineth no substance of bread and wine but the only and very substance of Christ God and man. For if you say that the substance of the bread is not turned into the substance of the godhead: them is he none otherwise in the bread after the consecration than he was before. Before the consecration the bread was not to be honoured with divine honour: therefore it is not to be honoured with divine honour at all. But here you will say that although the substance of the bread be not turned into the substance of the godhead yet is God otherwise present in the Sacrament after the consecration, than it was before. For the second person in trinity being incarnate, and remaining inseparably unitted to the father and to the holy Ghost. it must needs be that the manhood of the same person being risen again from death is inseperablye united to the godhead, so that the godhead is always essentially present with the body.  
All this is true, but it followeth not of this, that the godhead is otherwise present in the bread after your consecration (as you call it) than it was before, because the body wherein Christ is incarnate, is not nor can not be substantially present there. For that were as much to say, as that the body wherein Christ is incarnate, is so mixed with the deite, that it is in all places at once, as the deity is. Which saying is against the doctrine of Athanatius in the Creed that you sing and read daily in your prime. Wherein he sayeth. Deus et homo unus est Christus, non confusione substanty, sed unitate person.  
That is, Christ being but one, is both God and man. Not by the mixture of the substance, but by the unity of the person. If the substance therefore of God and man be not mixed together: then is not the manhood so large to be in all places, as the deity is. For of it own nature it can be but in one place at once.  
And this is it that. S. Austin speaketh 
●d Darda●ine  of in this wise. We must beware that we do not so set up the divinity of the manhood, that we take away the verity of the body For it is not consequent, that the thing that is in God should be so in all places as God is. For the scripture doth most truly record of us, that welyve, move, & be in him and yet be we not in all places as he is.  
But man is in God after one sort, and God is in man after an other sort. After a certain peculiar sort. For one person is both God and man, and both are one Christ jesus. In all places, in that he is God, but in that he is man, in heaven. If this be not sufficient, hear yet more of the same Augustine. As concerning his manhood, he was in earth and not in heaven (where he is now) when he said. No man ascendeth into heaven saving only the son of man which is in heaven, who did also descend from heaven. I pass over here, many testimonies of the ancient doctors, whereby is manifestly declared the local nature of the body of Christ, and that it is, nor can no more be in all places at once now, than it might when he yet living upon the earth.  
But perchance you will not be ashamed to say that it might even then be in all places at o●ce. For in very deed your Articles declare no less but that you think it to have been in xiii places at once, the night before he suffered. Which thing granted, it must needs follow, that it being a mortal body, might be and was in many places at once.  
But to satisfy you in this matter, I would you should thoroughly scan the words of Christ to his Apostles, when he told them that Lazarus was dead. For your sakes (sayeth he) I am glad that I was not there. Now think you by these words, did christ jest with his disciples, or did he speak in earnest? If he meaned good faith by them (as I suppose you will say that he did) how can you deny but that his body was then local and could not be in all places at once? For if he did not jest with his disciples in these words, he meant none other thing by them, but that his disciples should believe him to be God, for that above the nature of man, he being absent, knew without any man's relation, that Lazarus was dead. And so the very words do sound. For he addeth. That you may believe. As he should have said, and as the text lieth in deed. I rejoice for your sakes, that your faith may be confirmed in the opinion of my divinity, knowing that I was not there present in body, and can tell you of the death of Lazarus, without relation of any that was ther. Now tell me, if Christ might have been in many places at once in his manhood: what should it have holpen the faith of the Apostles, to say that he was not there? This matter is to manifest. Wherefore I thyuke it but waste labour to go about to make the day brighter. For the day birds can hold themselves content with this light. As for the lurking night birds that i'll the light: the increase of light should but drive them into darcker corners.  
Wherefore I shall desire the Lord of his infinite mercy to open their eyes and to take the vail from their hearts that they may be able to abide the light, and to receive into their hearts, the truth of God's word, confessing with the faithful membres of Christ, that the son of God the second person in trinity is and ever hath been God, equal with the father and the holy Ghost. And that although (as he is God) he can not be contained in any place, but is immense, increat, almighty, and everlasting. Yet as he is man, he is and must needs be in one o●ely place at once, and being ascended into heaven, is locally there and not here as he was locally here and not there, before his ascension.  
This is our faith in Christ jesus, the only son of God, whom we honour, and believe to be honoured, neither in the mount of Samaria, neither in Jerusalem but in spirit and verity.  
Wherefore when you say come o●te into the desert, for lo there Christ worketh miracles, in our blessed ladies chapel, And when you say kneel down before the pyx, for lo there is Christ really present: we say unto you that our shepherd Christ hath given us warning to be ware of you wherefore we will not believe you. But we believe & confess that he sitteth on the right hand of God the father, where he must be honoured in spirit, till he come to judge the quick and the dead and that no divine honour ought to be given to any creature in heaven, earth or in hell.   

Shaxton. The fourth Article.  
THe church (by the ministration of the priest, offereth daily at the mass, for a sacrifice to almighty God, the self same body & blood of our saviour Christ, under the form of bread and wine, in the remembrance and representation of Christ's death & passion.  Crowley. 
Before I can say any thing in this matter, I must know what church it is, that doth as you say offer up this sacrifice, by the ministration of the priest. Is it the same church that offered up Christ on the cross, or is it the church that was redeemed by that sacrifice: If it be the same church that offered up Christ on the cross, than it is the congregation of the wicked. For so sayeth the Prophet. The wicked have persecuted me. But I am sure you will say, it is the church that was redeemed by that sacrifice, that offereth it up now by the ministration of the priest. Here I might axe of you, how you could prove to me, either by the scriptures or by ancient doctors, that the church redeemed by that sacrifice, may offer it up again so often, to the intent to redeem themselves thereby? But to that you will answer that they offer it not up for their redemption, for they were redeemed once for al. Yet will not I be sufficed with this answer For I am sure you say in the canon of your mass, these words. For the redemption of the souls of thy church. But I will not much contend with you in this matter, because I am fully persuaded that your own conscience crieth out against you therein.  
Show me (I pray you therefore) some one sentence of the scripture, or of the ancient Doctors, that may seem to maintain your assertion. You will perchance recite me the words of Paul to the hebrews, saying, Every priest is ready, daily offering up sacrifice for sin. This maketh so much for your purpose, that if you read the next sentence following, you shall soon see it marreth all your market. For it followeth. Which can never take away sin. If that which is offered up by the priest, can never take away sin, them is it not the same that was offered upon the cross, for that took away sin, yea and was of force to take away all the sins of the world.  
But to what purpose should it be to make many words about this text, seeing that it is manifest, that Paul doth here speak of the priests and sacrifices of the old law only, and not of any sacrifice to be offered among christians. Yea, not much after the words cited, he is not afraid to say that there is no more sacrifice to be offered for sin.  
Yet because you Sacrificers are wont to wrest this place (as it is manifest that you have done many other) I thought it good to give you a wound with your own weapon. And now I shall despre you to hearken to the words of the same Paul, to the contrary of your Article, which are these.  
No man can offer up a greater sacrifice than himself. Your priest therefore, can not offer up Christ in sacrifice, because Christ being offered up must needs be the greatest sacrifice, and so can he not be when a priest sacrificeth him, for if the priest sacrificed himself, he should be the greatest sacrifice that he could offer, for no man can offer a greater sacrifice than himself. Yea God requireth none other sacrifice of us, but ourselves as writeth. S. Paul. give your 
Roma xii  selves a living sacrifice to God. And the Psalmisse. The sacrifice that God accepteth is a penitent spirit, a contrite and humble heart. Whereby it is manifest, that the congregation redeemed by the sacrifice offered on the cross, doth not nor can not offer up this sacrifice you speak of. For (as Paul writeth) he can not be offered up, but he dieth. Wherefore he offered himself once for all, because he could die but once. Yet grant he might die every day, would you think that to be his church that would kill him every day? I think not unless you take judas & the jews to be of his church not wythstanding the one betrayed him whom the other crucified. Thus see we that the church of christ knoweth of no sacrifice that they offer by the ministration of the priest. But they make their own membres a lively sacrifice to God, as Paul willeth them to do. And knowing themselves to be the kingly priesthood that Peter speaketh of: they do (as saint Augustine sayeth) both vow and gene them 
i. Peter ii  selves unto God. Offering up themselves upon the aultare of their hearts, nothing 
The ten book▪ De civitate dei.  regarding the fond inventions of your idle brains, whereby you go about to offer Christ to his father again. Having not only no such commandment in the scriptures: but great plenty of manifest scriptures and sayings of the most ancient doctors to the contrary. But I suppose you regard neither of them. For you are (as it seemeth) wholly addict to your whorish mother's doctrine, and that maketh you writ so circumspectly, teaching two contraries in less than six lines of your Article of this sacrifice. For you say first, that it is the self same that was offered on the cross, and at the last you say it is done in the remembrance thereof. Now tell me I pray you whether the thing remembered and the remembrance of the thing be not contrary The Artiters call them Relatina, and therefore most contrary. Even as the master & the servant, the father & the son & such other. For in respect of his master, the servant can by no means be master, nor the son a father in the respect of his father.  
As you say therefore, it is the remembrance of the sacrifice done on the cross, Ergo it is not the self same sacrifice.   

Shaxton. The .v. Article.  
THe same body and blood that is offered in the mass, is the very propitiation & satisfaction for the sins of the world, for as much as it is the self same in substance, that was offered upon the cross for our redemption. And the oblation and action of the priest, is also a praise and thanks giving unto God for his benefits, and not the satisfaction for the sins of the world. For that is only to be attributed to Christ's passion.  Crowley. 
If I had not sufficiently declared in your first, second and third Articles, that the sacrament is not the self same in substance that was offered on the cross: then ought I in this place to be occupied therein. For I perceive you point upon sure hold ther. But forasmuch as I have made it so plain that you can not take any handfast there: I shall desire you to learn to turn this sentence, and say. For as much as, that body and blood, which is offered in the mass, is not the self same in substance, that was offered on the cross, for our redemption: it is not, nor can not be the propitiation and satisfaction for the sins of the world. And if you be not yet satisfied as concer●ynge the first: I pray you read and understand the words of Peter 
Act iii  written in the Acts of the Apostles. Repent you of your error and return, that your sins may be wiped away. That when the time of the refrigeration from the sight of the Lord shall come, and he shall send the same jesus Christ, which hath been before preached unto you (whom heaven must needs receive unto the time of restitution of all things) which God hath spoken by the mouth of all his holy Prophets from the beginning.  
If heaven must needs receive him until such time as that day shall come wherein the Lord shall restore all things: then must we know after what manner heaven shall receive him. For after some manner he left not heaven when he descended to be incarnate, nor the earth when he ascended in the sight of his Apostles, but was is and ever shall be both in heaven, earth, and hell. But (as. S. 
Ad Dardanum.  Augustine saith) as he was man, he was in earth and not in heaven (where he is now) when he said, no man ascendeth into heaven, saving the son of man which is in heaven, which also descended from heaven. And in this respect shall he come from heaven to judge the world. For otherwise he is here already and ever hath been. If we therefore, will not willingly shut up the eyes of our conscience against the manifest truth: we must needs grant that the very natural body, which was borne, died, and rose again, is also ascended from the earth to heaven, & hath from that time been, is and shallbe there to the day of his coming to judge the world. Whereupon it must needs follow, that the priest can by no means offer in the mass, the self same substance that suffered on the cross for our redemption.  
In the residue of your Article, you seem to deny that you affirmed before. For here you say that the oblation done by the priest, is not the satisfaction for the sins of the world, for that is only to be attributed to the passion of Christ. But if the oblation done by the priest, be not the satisfaction for the sins of the world: them is it not the offering up of the self same substance that was offered on the cross. For the offering up thereof was and is the satisfaction for the sins of the world. But if you will say, that the action of the priest is not the offering up of the self same substance that was offered on the cross: then will I say that you deny the first part of your Article, which is, that the body and blood offered in the mass is the very 〈◊〉 for the sins of the world. I will also therupon deny, that it is any sacrifice at al. For a sacrifice can not be without the offering up of some thing. And other thing is there none offered in the mass than that which you call the self same substance: therefore if it be not offered there is nothing offered. And thereof it followeth that it is no such sacrifice. But I know you will say, that you mean by the oblation and action of the priest: the prayers and thanks giving, which he offereth, and so it is a sacrifice of praise & thanks giving. Whereunto I answer, that if there be any prayer, or thanks giving offered in this action, they are not the whole: no not the tenth part of the action, if they be compared with the crossynges, whysperinges, doukynges, and other the juggling gestures of the priest in the same action. Wherefore if it should be named aright, it should be called a juggling cast, & not a sacrifice of praise & thanks giving. For all such actions ought to bear the name of that which doth most abound therein. But in very deed if it were used aright, it might right well and aught to be called the sacrifice of praise and thanks giving for that it were then the present consalation of our weak consciences, putting us out of doubt that we are the true membres of Christ, united & knit together in him by the might of God in our hearts, thorough the faith in jesus Christ, whereby we receive justice, and are made partakers of all his justice and deservings, no less than we are made partakers of that Sacramental bread and wife, at the receiving whereof, we render praises and thanks, even from the very bottom of our hearts, desiring the eternal father never to suffer us to be unthankful, for the inestimable love that he declared towards us, in that he spared not to give his only son even unto the death of the cross, for our sakes.   

Shaxton. The vi Article.  
THe said oblation or sacrifice, so by the priest offered in the mass is available and profitable, both for the quick and the dead, although it lieth not in the power of man to limit how much, or in what measure the same doth avail.  Crowley. 
If I were not fully persuaded, that in the time that you writ these Articles (other else subscribed unto them) for they seem to be bolts of wynchesters' quiver) the good spirit of God had left you, and the evil spirit was entered, as into Saul, the first king 
●ynges xvi  of Israel: I could not marvel enough he at your great obliviousness herein.  
For in the last Article we spoke of, you said that the satisfaction for the sins of the world, was to be attributed to the passion of Christ only, and not to the oblation or action of the priest in the mass. For you said, that it was but a sacrifice of praise and thanks giving to God for his benefits. And now yé say that the oblation afore named, so offered up by the priest in the mass: is available borth for the quick and the dead, although it lie not in the power of man, to lymet how much, nor in what measure it availeth. I can not see therefore, but that you are so forgetful, that you forget in this Article the thing that you spoke of in the last. Yet because you shall have none occasion to think me partial in this matter I shall take every thing to the most anauntage for your opinion that may be. And then shall I (by the aid of God) declare your confuse opinions so plainly, that you yourself shall dislike them, I doubt not. first you might say, that in this article, you mean of that oblation or sacrifice, that you call the body and blood offered in the mass, which you say, is the self same that was offered on the cross, and then it is and must needs be available and profitable for the quyche and the dead, because it is the satisfaction for the sins of the whole world, which you say in the end of your last article, is to be attributed only to the passion of Christ. Wherefore, to make this your meaning, is to deny that which you said before. I would therefore think it best for you to say, that you mean here of the oblation and action of the priest, which you call the sacrifice of praise and thanks geuyng●, and then I shall despre you to tell me what profit it is that cometh to the quick and the dead by this sacrifice.  
Perchance you would say, that although it be not a full satisfaction for the sins of the world: yet is it a mean whereby the souls of them for whom it is done, do emoye the satisfaction made by Christ on the cross. For so do some of your doctors teach, saying that it is the application of the merits of Christ, to the sayers, hearers and buyers thereof. But amongst all other, I would fain know of you, what the sellers do gain by this. Doubtless (as I suppose) more than all the rest. For they obtain this world's wealth thereby, what so ever the other have. What they shall lose at the day of the Lord, judge you. I trust not to be partner with them in their gains. But this I will say to you. If this be such an application as you make it: you are far uncharitable, that (having a competent portion to line upon) do not continually occupy yourself therein, saying you be called thereunto. Yea I think it no less than your bound duty so to do: saying you be called to so high a ministration, as to apply the merits of Christ to men's souls. But to avoid this great travail, it shall be best for you to say, as the pardoners did by their pardons and as your purgatory priest say. No pe●ye, no Pater noster, the money must first apply your sacrifices: and then your sacrifices must apply God's mercies.  
Oh most detestable, and more than blasphemous doctrine. Shall your fond in●●●tions, apply the merits of Christ to the soul of man? Shall not the faith in Christ do this thing? Shall we look to be made partakers with him, by other means than he hath appointed? Will you (villain wret rhes) take upon you to make merchandise of Christ's merits.  
Ye blind guides, hear the threatenings 
Esai .v.  of the prophet. Woe be to you that call good ruyll, and evil good, light darkness, and darkness light. If it be good to trust in your applycations: then is our sayeth in vain. If we may receive Christ's merits, without your applications: then are they vain.  
That we may do so, is marifeste by that many received them before your applications were invented, And where have you any commandment in the scriptures thus to apply Christ's merits at your pleasure? Will you apply the merits of Christ to the members of the devil? What adulterer what, ertorcioner, what usurer, what whormonger, what murderer, will not you say mass for, if you be hired. And do you not say that the masses which you sing and sayeare the application of Christ's merits to them that you say them for?  
Oh adulterous generation. Forget not 
Esay .v.  the foresaid curse of the prophet. Wobe unto you that call good evil and evil good. You say it is good to purchase your chauntres, trentals, and dirige masses, for the health of our souls, both whylse we be alive here, and when we be dead. But to trust in the death of Christ only, and to bestow our riches upon the lively Images of God, the blind, lame, and impotent creatures, regarding nothing of your apylhe applications: you say is heresy. Thorough you are the people provoked to anger, and are become the children of lies, refusing to here the law of God. To them that see: they say, see not, And to them that search out, they 
Esai x xx.  say, search not out for us the things that be strait and good. Speak to us the things that please us. Seek out errors for us.  
Alas for you (mouste miserable men) if it were better to be tied to a millstone and cast into the sea, then in offend one of the least little ones that believe in Christ: what plagues run you hope to escape, that have and do daily offend so many? Is not the whole multitude of the people brought to such pas by your ungodly preachings and whisperings in ears: that they hate even to death, all them that preach the pure word of God void of all the dregs of Dunsse learning and man's traditions? Preach to v● (say they) the doctrine that onre fathers followed. It was never merry in England, sense the new Testament and Christ was somuch spoken of. This is your doing.  
This is the fruit of your popish preaching Repent you of this (O you Romeishe merchants) for your city shall fall, & the great destruction thereof is at hand.   

Shaxton. The seventh Article.  
IT is not a thing of necessity, that the Sacrament of the aultare, should be ministered unto the people under both the kinds of bread & wine. And it is nont abuse that the same be ministered to the people under the one kind, for as much as in every of both the kinds, whole Christ, both body and blood is conseyned.  Crowley. 
As the words of this Article be placed they seem to teach that in some thing there is none abuse, though the thing whoche aught of necessity to be done: be left undone But I will not greatly strive with you in this matter. Idyd only think it good (by the way) to touch it: because you should know how spttle diligence and learning is showed in your Article. As for the meaning of your article: I take it to be none other, but that the robbing of the people of one part of the communion: is none abuse. No mar, veil though you be of this opinion: for you teach it to be none abuse to take the whole from them, usurping to yourself, the thing whereof (by right) ye ought not to be partakers. And as it seemeth by your negligence in the ministration thereof: it is against your will, that you distribute that one part once in the peer. Yea, a man can gather none other by the external signs: but that the money you receive at Ester, is the only cause of your administration then. For this you will be sure of. The money shall be paid, before you will minister. And then one man's ●●●ney is as good as an others. pay the some and then ye are all welcome. But he that hath nought to pay, must either beg, or tarry on other day. Yet can I allow the order of the taverns to be much better than this. For there a man shall eat his bread, and drink his wine, and then call for a reckoning. Yea, he shall have more for his farthing, than you will give him for his ii pence. And as you say yourself, the wine is as good in the tavecue, as when you give it to the people For you bestow not so much as one crossing or whispering over it.  
Marry I think you inyxe it with water to declare that there ran both water and blood out of our saviour Christ's side. And as for the bread you say is none, but flesh in the likeness of bread.  
And in the ministration thereof, you speak in a strange tongue (as jugglers do) because men should think the words to be the workers of the feat. I speak these words to declare your sacrament to be no communion, but a romish merchandise. Wherefore it should be none abuse at all, though both the parts were taken from the people and you to. But to withhold the one part of the communion of the body and blood of Christ from the people, I lay (and wylby the aid of God prour) that it is no less abuse, than to teach that Christ shed not his blood to: them.  
first we must know▪ whether it were necessary for Christ to institute the communion under both the kinds or not. If it were necessary (as I think you will not deny) then is it also necessary, that all, as many as shall be admitted to that communion: do also recey●e it under both kinds Othere●s were the one part instituted in vain. For other vie is there none of this sacrament: but to be received of the faithful believers, to remember the death of Christ thereby, and to certify their own consciences of the part they have with him in all his deserninge, & of the coupling together of all the faithful membres of Christ's church into one body by faith. But if you be so shanles, that you will deny that Christ did necessarily instituted the commmion in both the kinds: then will I say unto you that he could not otherwise have declared unto us the mystery of his ●leshe and blood, them by both the kinds. For what other thing is the mystery of the flesh and blood of Christ: then that like as the body liveth by bread and broth, received by the mouth, so doth the soul live by the merits and dese●●ynges of Christ in the flesh, received by faith, as by the mouth of the soul. And this is it that Christ speaketh of. john vi Except ye eat the flesh of the son of man and drink his blood, you shall have no life in you. So that if he would by visible signs declare unto us, that his flesh & blood are the necessary food of our fowls: no remedy, he must needs do it by the necessary food of our bodies. saying therefore that the broth or liquor, is as necessary for the sustenance of our bodies, as the bread is: it could not be but necessary to institute this Sacrament or mystery, in both. Well now I am sure you will not deny the necessity of instituting the communion in both the kinds. But thus perhaps you will say (with your schoolmasters) that as the apostles (who only were present at the institution thereof) were priests: so is it only necessary, that priests receive it in both the kinds. For the words of the supper, being spoken to the Apostles: must extend no farther then to their successors.  
If all the Apostles were priests, then is it like that the order of knave traitor priests hath been derived, even from the Apostles time. For there was one among them that was a kna●e & a traitor And therupōyo●● ground (I am sure) that a kna●e priest may celebrate & receive the sacrament in both the kinds, because he is the successor of one of the Apostles which was a knave. Bu● now to the purpose, That all the Apostles were priests, I de●●●. For judas (who was no member of Christ) could not be a priest. Here if you will say, that then many of our priests at this day be no priests, because some of them be members of the devil: I will not greatly stick to grant you tha● conclusion. For if you speak of a priest, which is signified by this word Sacerdos: I say the church of Christ knoweth none other priesthood, but that which ●s spoken of in the first of the revelations.  
And of that order is none that is not the true member of Christ. And such one offereth his own members, an acceptable sacrifice to God. And every one that offereth this sacrifice, is a priest of this order: though he be neither shaven nor anointed. And such priests were all the apostles (judas only excepted) & they only are the apostles successors that offer this sacrifice. And therefore ought they a●▪ & they only to receive both the kinds of the communion For amongst other than these, can there be no communion of Christ's body and blood, though they devour never so many sacraments, to their own condemnation But if you speak of a priest which is signified by this word presbyter, that is to say an elder: I will say your priests for the most part are elderly enough and so old musty barters, that they will hold no new wine. And so are they not the successors of the Apostles (unless it were of the Apostle judas the traitor) for they were elders, able to govern the people with Godly doctrine and ensample of life. I conclude therefore, that as many of your priests as are not the true members of Christ are as good priests, as judas was apostle, and do God as good service in selling his Sacraments, as judas did in selling his son. Well, let us return to the words of the supper, to prove whether they will birefe us of the one part or n●. The words spoken of the bread, are these. Take ye, eat ye, this is my body which is broken for you. And of the cup is said. Dryuke every one of you of this, for this is my blood in the new testament, which shalbeshed for many into remission of sins▪ Now tell me if any of the true membres of Christ, may leefully be the of any of these parts. If ye may with hold any part from them: it must be the bread rather than the wine. For it is said of the wine. Drink every one of you of this. Even as though he would have said. Take heed you be not defeated of this part. There shall come bribours, that shall withhold it from a great numbered of your successors, saying that I spoke these words to you only & to such as should bear the name of my ministers.  
And therefore they being none of your successors, and yet boesting themselves to be your only successors: shall usurp to themselves, this part of your communion. But teach you in all the world, that the words which I speak unto you, I speak unto as many as shall truly profess my name. Drink you every one of this.  
Wherefore I conclude, that it is a thing of necessity that the communion be ministered in both the kinds, to all the faithful members of Christ. And that if is the an abuse to minister it to any of them, under one kind only.  
But, because I perceive whence this great error of yours springeth, I shall somewhat speak thereof. For as much as (say you) under either of both the parts, is contained whole Christ body and blood: it must needs follow, that it is none abuse to minister to the people under one kind only.  
An assertion worthy a fleshly philosopher savouring more of Aristotle than of Christ. For if it were granted that the sacramental bread were turned into a living body, then would Aristotle say, that there must needs be blood in the same or else some other humour of the same nature to supply the office of blood. Hitherto Aristotle taketh your part. But when you say, that in the blood must needs be whole Christ both body and blood: there Aristotle leaveth you. For he is not of the opinion that the whole aught to be present with every part, though he affirm the parts to be necessarily present with the whole. But if you will hearken to him in all his assertions: he will teach you, that in every natural body must needs be a form, quantity, and quality, to represent it to our eyes. And that we must deserve and know the bodies one from an other, by their quantities, qualities, & form that they be of. But I doubt not you will forsake Aristotle in this point wherefore I shall desire you to forsake him in the other also. I would wish you either to be an whole divine, other eyes to give over divitie for all together, and become a mere Philosopher. For all moungrels are abominable before God. I could spend much time with you in this matter, but that I think it time lost to brawl any longer with your beastiye reason. But briefly I shall conclude admonishing the faithful reader, to mark well the sure foundation of your Article, to be set upon Aristotle's ground, and yet contrary to his mind. And with how small circumspection you writ, when you say that the whole Christ is contained under either of both the kinds, when you name nought else there, but body & blood. As though whole Christ were nought else.   

Shaxton. The eight Article.  
IT is no derogation to the virtue of the mass, though the priest receive the sacrament alone, and none other receive it with him.  Crowley. 
In deed it is no derogation to the virtue of the mass, that the priest only receiveth the Sacrament. Yea, it is the only upholding, strenghthing, & defence of the mass, when the priest eateth and drinketh up all himself. For if he should distribute it to any other and make them partakers with him: it should not then be a mass (which name cometh from the market of Rome) but a communion. And if you will say (as I suppose your meaning is in this Article) that it is no derogation to the virtue of the communion of the body & blood, of Christ that the priest receiveth it alone: then must I needs say that it is so great derogation to the virtue thereof, that it is thereby declared to be no communion at al. For the whole strength and virtue thereof, is to signify unto us the death of Christ, our deliverance by the same, and the wonderful knitting together of all the receivers thereof into one body: by the faith in Christ, the head of the same body. And this virtue hath it not when it is received of the priest only, neither can it have. For the distributing of it among many, and the common receiving of it, are the things wher●n is declared unto the receivers that the body and blood of Christ were not the priece of one man's sins only, but of many, even as many as should certainly put their trust in him, and that the same believers are thorough belief in him become members of one body even as the bread whereof they be partners is but one loffe or pies of bread made of many grains of corn. The receiving of the priest therefore is as much derogation to the communion, as the use of one contrary can be to an other.  
Neither can black distain white, more than the mass distayneth the communion.  
For to make that thing private, which of it own nature is commune: is to take the same thing clean away and to put the contrary in his place.   

Shaxton. The ix Article.  
THe mass used in this ream of England, is agreeable to the institution of Christ.  
And we have in this church of England, the very true sacrament, which is the very true Sacrament which is the very true sacrament, which is the very body and blood of our Samoure Christ, under the form of bread and wine.  Crowley. 
¶ Who so compareth the words of the scriptures concerning the most sacred con●●●ion, instituted by Christ the night before he suffered: with the bechynges, dowkyngs, crowchynges, kneelings, tossings, crossynge, wynkynge, starynges, whisperynges, galpyngs, turns and half turns, that are prescribed in the cannon of power mass, may ealylye perceive how they agree, Let us therefore briefly compare them, that the truth of your article may appear as it is. first the Gospel sayeth, that Christ took bread, not prepared for that purpose, but of the same bread that they had eaten with the paschal Lamb: but your cannon sayeth, you must have wafers, or else you can make no God. Christ blessed after the manner of the fathers, givings thanks to his father for the preservation of those lyttleons whom he had received: but your canon sayeth, here make one cross, and here an other, here three crosses, and here other three, one with your thumb in your forehead, an other upon your crown with the patel of the chalice, with I wots not how many more. Christ distributed the bread to his disciples who were then present: but your cannon sayeth ye must hoyce it over your head, that the people may honour it as God. And when you have played with it a while your cannot sayeth you must eat all yourself. Christ took the same cup and the same drink that was commonly used among the people of the country: but your cannon saith, no remedy you must have a cup made after the prescript fasbion, which must needs be hatlowed by the bishop. And for the drink you must needs have wine in a bottle, which must be red wine if there be any to be gotten that is not sour. I think because that wine looketh mostlyke blood. Christ commanded all his faithful darlings which were there present, to drink of that cop: but your cannon biddeth the priest drink all himself, and to lick the chalice when he hath done, because there should nothing escape his syppes. Christ biddeth his faithful do that which they saw him do in a remembrance of his death but your cannon biddeth you say thus. To the holy father we offer this lively sacrifice for the redemption of the souls of thy church.  
Here may you see (christian readers) how this mass used in this realm of England greeth with the institution of Christ. Now let us see whether in this church of England we have the very true sacrament or not. I doubt not but we have it. But that it is the same which ye call the body & blood of Christ, I can not be persuaded, because the body and blood of Christ can be no Sacrament. For as. S. Augustine defineth, a sacrament 
●d Marcelli ●um ii  is a sign, referred to an holy thing. If this therefore whereof you speak be the body of Christ (as you say it is) then can it not be a sacrament, that is the sign of an holy thing, for it is the holy thing itself. So that you must either deny it to be the body and blood of Christ, either else the sacrament thereof. For onething can not be both sign & thing signified, because they be in that respect most contrary the one to the other  
But I know your hold in this matter. You say not that the substance of the bread and wine, is the Sacrament (for that you say is turned into the body and blood of Christ) but the form of bread & wine which remaineth, you say is the sacrament of the same substance turned into the body & blood of christ. A sirrah, there said you well The form of bread and wine, is the sacrament of Christ's body & blood. Now must we know, what the form of a thing is. The Philosophers say, that the form of every thing is that inseparable quality, that maketh the thing differ, & to be known from all other things not of the same kind, so that we may be bold to name the thing after those inseparable qualities. But because it is so hard a thing to find these true differences, that the Philosophers are constrained to say that there is no true difference, that is to say, that there can be no quality so appropriate to any one kind, that it may be found in that kind only, and in every of that kind: we must of necessity take those qualities for the form of things which be most appropriate to them, & are found in fewest things of other kind. As the form of man, is the power to receive reason. Which power is found is none other kind of thing saving in spirits Only spirits & man, have the power to receive reason. Wherefore they only are called reasonable. By this we see, that the form of bread and wine, must needs be that quality that is most appropriate to them, & that quality must needs be the power to nourish.  
Which power as it is not found in them only, but in all other kinds of sustenance also: so is it found must chief in bread & broth, so that under those names are contained all manner of things whereupon man feedeth, and without these, no food can be pleasant to the body for any long time.  
The power therefore to nourish, is the form of bread & wine. And the form of bread and wine, is the sacrament of the body and blood of Christ. Therefore the power to nowrishe is the Sacrament of the body and blood of Christ. If you allow this form of bread and wine to be the sacrament of the body and blood of Christ then am I of the same opinion with you.  
For no doubt Christ willed us to certifis our consciences by the nourishment we feel in bread and wine, that his body and blood do in like manner nourish the soul. But if you will have that form to be the sacrament of the body and bsoude of Christ whythe consisteth in colour, quantity, taste, & such other: than I will say, you err, not knowing the scriptures. For the Manna wherewith the children of Israel were fed xl years in the wilderness was the sacrament of Christ to come (as appeareth by the words of Christ 
john vi  when he said, I am that living bread that came from heaven▪ Your fathers did eat Manna in the wylderues and yet are they dead, but he that eateth of this bread shall never die) and yet was not the form thereof (which was as a Coriander seed) nor the taste (which was as honey) the sacrament of Christ to come. But the wonderful strength that it (being but a dew from heaven) had to noureyshe alone without any other kind of sustenance. In like manner the v●. candlesticks, and the vii stars which john saw in his renelations, were the sacraments of the vii▪ congregations, and their preachers: and yet was it not the fashion of the candlesticks, but the use whereunto they serve, that was the Sacrament of the vii congregations. For as the candlestick serveth to bear and sustain the light of the place wherein it is, that all that enter in there may see thereby: so doth the congregation of Christ serve to bear upon them the son of God the only light of the world, that all men may see their good conversation. For he that taketh his cross and followeth Christ, beareth Christ and is a true Christofer, and his conversation is the light of the world. So the seven stars not the fashion of them, but the propriety they have to give light in the dareknes of the night, is the Sacrament of the preachers of the seven congregations. For like as the stars do show light in the darkness of the night, so do the true preachers of the congregations, show light in the darkness of ertoure, as well by their doctrine, as Godly conversation of living.  
Thus may you see (if you do not willingly shut the eyes of your conscience against the truth) that notwithstanding we have the true Sacrament of the body & blood of Christ in this realm: Yet (in the abuse the thyuge that is so tyranouselye defended to be it) is not it, but rather a most detestable idol, for as much as, it spoileth christ ●t his glory, for his most victorious conquest, atchined on the cross, and is nothing agreeable to the institution of Christ.   

Shaxton. The ten Article.  
THE church of Christ may and doth order some priests, to be ministers of the sacraments, although the same do not preach, nor be not admitted thereunto.  Crowley. 
In very deed, that church which you take for the church of Christ, may & doth ordain some priests (yea almost all priests) to be ministers of the Sacraments, although the same do not (nor can not) preach, nor be not admitted thereunto. That your church hath always ordained such priests, appeareth by the great numbered of monks, friars and canons, and other sacrificatours, which hath been even sense that church of yours began first to flourish. And that they may do it: appeareth by their daily practice. For as many Idle knaves as they can get they anoint, and yet they complain of the scarcity, and lack of hyrlynges, chaplay●es, and morowmas gentlemen. At an orders ge●ynge, shall you scarcely see four that shall take holy orders, even in the same place where were wont to be. lxrx. We shall, say they, with in a while, have none to serve our cures And what call they serving of a cure? For so the, to say mass, matins, and evensong on the holy day, to make holy water, and holy bread, to conjure the font, and volowe the child, to shrine, housel, & anoint the sick, to say dirige and mass, and bury the dead.  
But the chief point is to keep well the Easter book, and see that the tithes be not slack lie paid. As for preaching shall be nothing of the curates charge.  
But one thing he must beware of. That he suffer none of the new learning nor that use any english books in his parish, though he know not new from old, nor whether the english books be good or not. Only he must present the readers of them to the ordinary, and say they be heretics, because they read english books, except it be Roden hood, Beves of hampton, Guy of warwick, the nutbrown may their festifall, or some other like.  
And all this may your church do, for there is no law to the contrary I am sure. For if there were, they would not do it, be ye sure, for they know that the breach of every law is deadly sin. And where no law is there is no sin. Wherefore if the law forbidden them not to make such priests, they may lawfully make them, and commit into their hands, the benefices which they may by the same liberty heap together.  
This church I ●aye, you take for the church of Christ. But for as much as it beareth not the badge of Christ (that is to say) contempt of this world, doveyshe simplicity, serpent like wisdom, humblenesof spirit, babyshe submission, long sufferance, mutual love towards all men, su● a●uynge of wrongs, distrust of them selves, constant and sure trust in the merits of Christ, the preaching, setting forth and confissing of his word, rejecting the fond inventions of men: we can not but say They went forth from us: but they were not of ●s. Yea that more is: we are constrained to take them as they be in deed) for Antichristes', because we see them wear the badges of the enemy of Christ, in stead of the badges of Christ. In stead of the contempt of this world, they have put on unsatiable desire, as appeareth by the benefices they heap together. In stead of doveyshe simplicity: they haveput on vultours rauen●e, as appeareth by the swift suit they make upon the simple preachers & setters forth of God's truth. In stead of the serpent's prudence: they have put on more than brutish negligence, suffering their sensual appetities to lead them captive into all abominations. In stead of humbleness of spirit: they have put on such haunt ve of heart, as hath led them up above Emperors and kings. In stead of babeishe submission: they have put on sturdy obstinacy, as appeareth by the great tumulties that they have always stirred up, to hold themselves out of the reach of Emperors and of Kings. In stead of long sufferance they have put on swift reuenge●●uēt, yea prevention of treaspase, as appeareth by the commissions that they have purchased for the examination of certain suspect persons, whom they have by their subtile circumventions, trained into their snares, and made away with the innocent members of Christ. In stead of unfeigned love towards all men: a cone●t & privy hatred toward all that be either hindrance or let to their most vain glory, as appeareth by their persecuting of those persons: that seek the 〈◊〉 of these things, ●he abuse whero●, is the upholding of their glory. In stead of sustaining wrong● plain extortion and open bribourye, as appeareth by their beaderolles, mass pence, and dirige groats, with other, more than popish pillage. In stead of distrust in themselves, contempt of God's mercies, as appeareth by the abundance of merits that they have continually sold to other.  
In stead of the constant trust in the merits of Christ: distrust in the same, as appeareth by the continual sacrifice they offer for sin. In stead of confessing, & preaching & setting forth of Gods word persecuting of the confessors, preachers and setters forth of the same. In stead of the rejecting of men's inventions: the preferring of them before Gods most holy word, as appeareth by their shyton ceremonies, which must take place▪ when Gods most holy word must stand aback.  
Oh Shaxton, here mayst thou behold the Image of thy church lively counterfeited, who may (as they are wicked) ordain wickedly, ministers for the upholdeing of their wickedness. But the true church of Christ, neither doth nor may ordain any other ministers than ministers of the Gospel.  
If the Gospel therefore need no such sacrificeing priests: tell me then how the church of Christ may ordain any such. The Gospel sayeth, that all sacrifice was ended in Christ saving only the sacrifice of thanks giving, which every true christian must continually offer upon our aultare Christ, in the temple of his own her●e. If the church therefore may ordain any ministers for any other purpose then to preach: no doubt it must needs be to supply the room of Stephano. And to supply that room, they must be full of the holy Ghost, mighty in good works, & able to confound the dispitfull enemies of the church, though not by the gift of preaching, yet by the gift of exhorting and mighty declaration of the hope in Christ jesus. Such ministers doth the church of Christ stand need of, that they baptizing & ministering sacraments: might do all things of knowledge, & not of superstition, declaring also to the people, the efficacy and strength of every thing they minister: that the people also, might, receive their ministrations of knowledge & not of superstition, But to have such a rout of regular rutterkins, some bellowing in the choir, some muttering at the aultare, & an other sortietting up and down to wait when my Lady shallbe ready to see a caste of their office. If these be the priests of your church, tell me whether they be the priests of Christ or not.  
The Prophet O see sayeth (in the person 
Osee four  of God) that he will refuse that priest, that refuseth understanding, and such one shall be no longer his priest. Malachi sayeth also, 
Mala ii  that the lips of the priest must be sure of knowledge, that men may seek the law at their mouth. Then tell me, whether christ will allow this rabblement of roaring bulls, with the other jetting gentlemen, that know and profess none other law, but the most blasphemous statutes of that abominable bawd, their whoreyshe mother of Rome. But hark what the Lord sayeth of 
Osee four  this whoreyshe mother of yours. I will bring your mother (sayeth he) to silence. And why? Because my people perish for lack of knowledge.  
Now take your pen in hand, & declare if you can, that these drone bees that swarm so thick in every church: be not the priests that the prophet speaketh of, Declare that your mother (the holy church of Rome) is not this mother that shall be put to silence If you can not deny but it is she, and that these dumb doges (you wots whom I mean) be her children: then revoke your Article, and say with the christian congregation, that the church of Christ may ordain no ministers, but such as be full of the holy Ghost, mighty both in word and operation.   

Shaxton. The xi Article  
Priests being once dedicated to God by the order of priesthood, and all such men and women, as have advise dlye made vows to God of chastity or wyddowehod: may not lawfully mary, after their orders received, or vows made.  Crowley. 
You seem in this Article, to assign two impediments of marriage. One the dedicaon unto God, by the receiving of the order of priesthood. The other, the vow of chastity advisedly made. For the first: I would gladelye know of you, wheiher it were not the same manner of dedication, that was used among the jews in the time of Moses' law, that you speak of. If it be the same, then is it of no greater force now then it was then. That it took not away the liberty of marriage then, is manifest. For it was reproach to a Priest to be without yshue, and they had laws for their marriage. They might mary no common or missiving woman. They might marry us widow: except it had been the widow of a priest. It can not be therefore, that this dedication, can be an impediment to marriage.  
But here you will say perchance, that this is not the same. For. S. Paul sayeth plainly, that for as much as the priesthood is translated no remedy the law must also be translated. I would not wish your judgement to be so slender in the scriptures that you should take. S. Paul here to mean of any changing of any manner of dedicatange the priests to God: for Paul endevonreth none other, but to declare, that like as the priesthood is now translated from the tribe of Leme, to Christ and his spiritual generation, which are priests after the order of Melchelsisedeth: so must the law also be translated. That is to say the ceremonial law, which prescribeth unto the Levites, the kind and order of their sacrifices must now be translated or altered. For Moses prescribeth nothing to this priesthood, that is after the order of Melchisideth. The priests of this order must follow the example of their first and chief priest jesus Christ, who offered up his own body and none other sacrifice.  
So must we, if we be priests of that order offer up our own bodies, a lively and acceptable sacrifice unto God, always singing 
●om xii Collo iii  unto him in our hearts, and so shall we be the true honourers of God the father & shall honour him in spirit & verity. Thus much have I said, as concerning the translation of the priesthood & the law prescribed to the much 〈…〉 same. Not so much because it appertaineth anything to the present purpose, as because it hath channsed me to be in presence where certain have alleged the same text, to prove the Authority of the Romish church to be such, that their holy father (or rather in these days, their holy mother the church) might traunslate from the jews priests unto our priests, the ceremoviall law. And that like as they did by the commandment of that law use many ceremonies, in offering of their crifices: so might their mother holy church ordain that about the sacrifice of the mass (as they call it) our priests (but rather the pope's priests) might (yea ought) to use all such ceremonies, as we see daily used therein.  
But now to our purpose. The dedication of priests in the old law, was not of force to restrain the marriage of Priests: Ergo, it is not of force now to with hold our priests from marriage. If you have any thing to the contrary of this: I would you would set your pen to the paper, and try your manhood therein. I cause nothing that can be wrested to your purpose, unless it be the power to louse & bind. Which your holy fathers have made so ample, that they might therbi restrain all liberti, & set at large all that the gospel bindeth. If this were granted, them would you say prettily to us in this matter. But you must have some new scriptures made to establish this opinion, or else you are not like to have it granted to you this year. For the old scriptures are altogether against you herein.  
saying therefore, that it can not be proned by scripture, that the dedication of the priests to God, doth restrain marriage: it is of Antichristes' faith, to believe that priests dedicated unto God may not mary.  
Now as concerny●ge your other impediment, the vow of chastity advisedly made. In very deed, this hath more appearance of truth than the other hath. And I think not contrary, but if a man should reason with you in this matter, you should soon be compelled to join this to the other and say, that the strength that the other hath, is none other than the vow of chastity that you say priests make when the byshope saith. Accipe ●●gum chastitatis (that is, take the yoke of chastity) when he putteth the stole about his neck. And no doubt the scriptures are much one your side in this behalf. For as vows are not forbode in the scriptures: so are they allowed and commended, yea, and in manner commanded, and the breach of them threatened with eternal torments.  
For if it be so, that we shall render an account at the last day, for every Idle word that we speak: much more shall it be required of ●● for every Idle how we shall make. A vow ●f not be made, but the blessed name of God must needs be named the rain, and the rechersing of the name of God in vain cannot be but worthy of dampnacion.  
To make a vain vow therefore (which is not only to take the name of God in vain but also to dissemble with God) how can it be any less worthy, then eter●●ll damnation? Upon this you may right well conclude, that all such priests as have or shall make any such vows, and do not or can not perform them, had great ●ede to repent and call for God's merci. For if a greater offence should ins●●e upon the performance of their vows than if they left of their vowed purpose: I can not see how you can prove it good for the priests to refrain marriage for then vows sake, but you must also b●●d 
Actu xxiii  the jews (of whom is mentioned in th'acts of the Apostles▪ that vowed, neither to eat ●●● 〈◊〉, till they had slain Paul, to p●● form their vow also, and that it was not lawful for them to sustain their bodies, but to 〈◊〉 of 〈◊〉, unless (〈◊〉 to they● 〈◊〉) they might 〈◊〉 Paul.  
〈◊〉 you are brought into a narrows 〈◊〉 〈◊〉 For either you must 〈◊〉, that by God's law it was not lawful for these men to suffer Paul to live, other else that they might break their vow, & so consequently, that some vows advisedli made might be broken For if these men were bound by God's law to perform their vow: then might not they suffer Paul to live, for they had vowed his death. But if by the law of God, these men might suffer Paul to 〈◊〉: them were they also at liberty to eat their meat notwithstanding their vow, were it never ●o advisedly made. But gra●●t their conscience would not serve them to eat the●r meat, but to contmue still in their selish vowed purpose, notwithstanding they knew Paul was out of their reach If they had, I say famished themselves for their vows sake: had they escaped the wrath of God because they had famished themselves for their vows sake? Doubtless in mine opinion) they had then been in worse taking, then if they had s●ayne Paul. For as the law would have condemned them for murderers if they had killed him, so would it have condemned them, for killing themselves. Yea & as it is a grievous offence to kill an o●●er: so is it an offence of all other most gre●ouse, for a man to kill himself. It is manifest therefore that these men might not by any means per form their vow, were it never so advisedly made, for the law of God forbiddeth the 〈◊〉 thereof on every side.  
What was to be done in this matter? Was there no way for these jews to recomeile themselves to God again? Yese forsooth. They ought (even from the bottom of their hearts) to lament their 〈◊〉 malicious intent and purpose, to shed the innocent blood of that most godly man, & so commit themselves to the mercy of God, knowing his mercy to be so oboundaunt, & his cle●●ēcie such, that he both could & would (at the respect of their humble & contriete hearts) forgive their s●●es.  
Even so our priests. If they have vowed such a kind of chastity, as to live v●terlye without the vessel that God hath prepared for man's natural operation, & yet feel in themselves such natural working, that it may be justly said unto them, it is better to marry then to burn: I say (&. S. Paul beareth me witness) they ought to marry wi●es, notwithstanding their vow, for the word of God is contrary to the performance thereof. Peradventure you will say, this is sooner said the● pro●ed. In very deed, it is not so soon proved as spoken.  
But yet it is not so hard to be proned, but that it may easily be pro●ed, both by the testimonies of the ●●we and old testament. first tell me what. S. Paul meant by 
Hebru xiii  these words in his Epistle to the hebrews.  
Wedlock is honourable in all persons and the bed there of undefiled. I know your interpretation upon this place already (for I am sure you will not make Paul to recant, as you did poor Basil at Paul's cross in London, for exhorting all men to marriage, in his book of matrimony, not exempting the vowed anowterers) and therefore I will answer unto it.  
You will say, I am sure, that in the time of Paul, priests made no vows of chastity, and therefore they did mary in those days and long after (as it appeareth by chronicles) and their marriage was honourable, and the bed thereof undefiled. But if the vow of chastity had been then used among priests, Paul would have exempted them in his Epistle. A thing very likely Paul wrote unto the jews, among whom was nothing so much este●●d as vows (as we read in the books of the kings, of Saul, David, and divers other) and yet he had not occasion to exempt votaries in his Epistle. But the circumstance of the text giveth rather the contrary interpretation, & that Paul did in this place write this sentence by the universal sign, because the jews were so greatly given in the performing of their vows, that they thought all things lawful that they had vowed to do, as appeareth by the vow of the jews, whereof I have spoken before. They thought it lawful for them to slay Paul, because they had vowed his death. And yet the priests & elders could make this answer to Pilate when he bade them take our saviour Christ, and judge hyw according to their law.  
They could, I say, answer him, that it was not lawful for them to kill any man. And because they would not seem to be murderers: they found the means to make Pilate their butcher (I say not that our prelate's have used the same practice) By like the way to vow men's death was not then invented. For if it had: they might have rid Christ, with less ado than they made. But I think not contrary, but it fared by them then: even as it did by us of late days.  
For as the numbered of the true christians increased: so did the bishops & high priests invent ways to bring them to the pote.  
There were appointed four sessions in one year more than were wont to be. And for what other purpose (to speak of) them by a book oath to compel poor simple consciences, to accuse Christ's true disciples, that they might be lapped in the chains of the six Articles and so he brought to the slaughter house, where no man durst once speak in their cause, Yea they had by this means, so binded the power consciences, that they though they counde not do greater service to God, then in accusing one of the new learning (as they call if) in so much that many simple and weak consciences, thought it a sin irremissible, to conceal any such if they chanced at any time to have knowledge of them. As it appeared by them that accused sir Gorg Blage, now knight, but at the time of your Apostatie, most anworthilye accused, speedily condemned, and had not the mercy of his prince and Master been more large upon him than it was upon john Lassels: he had burned even them. I will not say that you & other that were then in your taking, thought it no danger upon your oath to confess all that you knew to be of that opinion, which you then forsook: notwithstanding you knew that, that your contession should be their death. By this we may conject how it came to pass, that the jews thought it lawful to vow a man's death, and then to kill him. For in Christ's time it was not so as it appeareth by that the high priests and elders sought wytues against Christ, where as it vowing would have served, they might have mads a more speedy dispatch. They themselves might, or else have caused other to vow his death, as I doubt not but some of them did procure those devonte votaries, which vowed Paul's death.  
Take me not here (good master Shaxton) as one that regardeth not an oath or vow But take me as one that will neither keep oath nor vow, the performance whereof is against the commandment of God.  
If I therefore had vowed and sworn by all the books under the sun that I would never mary, but live alone life without the lawful company of a woman: yet if the rage of the flesh were such that I should be ready to ncye, as an horse, after every man's wife: I would not regard my foleishe oaths and vow, so far above my strength, but the promise that I made to keep the commandment of God, which forbiddeth me the very desire of my neighbours wife. But you will say, it is not moughe to say, I will not regard my foleish oaths and vow: but it be hoveth, that in this case I show that I ought not to regard them.  
True it is in deed the case requireth so, and so may I fone do. For this is plain if the commandment of God (which I take to be the whole evangely of Christ) do forbid or dehort me from any kind of thing what so ever it be: no oath, nor vow, be it never so advisedly made, can bind me to it.  
The word of God forbidden death all kinds of whoredom, and counseleth, yea commandeth all men, that feel in themselves the natural work of the flesh▪ to choose them an honest and faithful yokefelowe, with whom they may lawfully company, so they do it not to take their fill of the fleshly lust, but only to avoid unlawful desires of the flesh, which can not otherwise be avoided. For such as give themselves wholly to the fleshly lust (notwithstanding they be married) do stink before God. For they know not to possess their vessels. They call them wives, but they use them as whores Christian matrimony must be chaste, modest pure and undefiled. The christian yokefelowes must do the work of nature, as compelled by nature, and not to satisfy the wanton despre.  
But to our purpose. If I had made a solemn vow that I would never labour with my hands, should I beg or steal, rather than break this foleysh and ungodly vow? God forbid. And yet I think not contrary, but if the matter were well known: the vow that priests make, bindeth them as w●ll to live jolelye, as to forsake marriage. For there was a decree made by their great father of Rome (and I think it is per of strength in the making of priests) that none should be admitted to holy or ●e●s, unlese he were first in assurance of ● ly●ing, so that he should never be brought to begging, nor to labour with his hands, though he were by any misadventure so maimed that he might not minister. Yea, the common opinion of the people was such that they thought him far unworthy the order of priesth●de, that would lay his fingers to any kind of labour, though he were neither able to teach and instruct other, nor willing to learn himself.  
This Idleness I say, and refraining from labour seemeth to be a piece of their vow as w●ll as the forbearing of marriage, and yet S. Paul willeth all men to labour with their hands, and to eat their own bread (and not to be idle bealies, burtheing and over charging the congregation) according to his example, in that he (taking importune pains in preaching the Gospel) laboured with his hands, and lived vpo● the sweet of his brow●s, because he would not be an example of Idleness among them that did not so greatly esteem his painful travel in the Gospel  
But what needeth it me thus to labour in this matt●er, saying that all the world knoweth, that no manner of vow or promise can make whoredom, and the desire of the fleshly companiing, lawful, sith God hath foreboden them, and that as 〈◊〉 co●ti●● in them shall not possess the kingdom of God?  
I say unto you (sayeth S. Paul) that 
〈◊〉. ●.  who so worketh such things, shall not possess the kingdom of God. Wherefore serveth your vow then? Shall it excuse you at the latter day? No no, It shallbe said unto you. A●oyde from me you vicious votaries, you workers of iniquity. You forswore most pure and chaste marriage, and embraced most filthy and stinking whoredom and Sodemiticall buggery. Yea, though you have not defiled yourselves with this fowl sin: yet if you burned in the desire thereof your wickedness can not be excused. For the law (which shall be your accuser) sayeth, thou shalt not desire. No vow shall serve in this case.  
But he that is found a traun●gressoure of the law: shall be condemned by the law. Our own inventions shall take no place there. Only the observation of God's will, shall be required of us. No merit of ours shall be accepted, took we never so great pain & travail: but only the merits of Christ shall be of value. No sin can be excused there: were it done for never for so good a purpose. No remedy all must be confessed. None shall be so bold in that day as once to say I did it for this good intent ●● that, or I did ●● to fulfil my vow (for then might Saul have an excuse for reserving the spoil which he was commanded to destroy, and Herod for beheading john the Baptist) but when Moses, your accuser, shall charge you with concupiscence: your conscience shall confess the same: and where are you than? Perchance you set light of it now, as the Phariseis did, thinking it to be but a though: and that therefore it may be washed away with holy water, & such other tryncketes of your own making: but in that day you shall know what Christ meant, when he said to his disciples.  
Except your justice be more abundant than the justice of the Scribes and Phariseis you shall not enter into the kingdom of God.  
It is not Enough to refrain the Act, but the thought also. For what thing is it that defileth the man? Forsooth the evil thoughts that ascend from the her●e. To avoid these thoughts therefore: let every man (sayeth S. Paul) have his wife, and every woman her husband. He sayeth not every lay man: but every man that containeth not.  
I conclude therefore, that all the vows, that are or can be made (be they never so solemnly or advisedly made) can not make it unlawful for them to mary, that have not the gift of wifeless life, but do desire natural company and copulation: according to the words of S. Paul. Who so containeth not (that is, whose flesh is naturally stirred to generation, and upon that perceiveth the issue of natural seed) let the same marry. For it is better to marry then to to burn.  
Thus have I proved by the scriptures: the thing that you (master Shaxton) and the whole assemble of the whole parliament agreed unto within these dosin years last passed, and do still to this day allow and agree unto in that they suffer it (yea and command it to be done. I mean the breaking of a vow advisedly made. I pray you was not the vow that the monks, friars, & canons, eremites, & nuns made concerning their apparel: advisedly made? And are they not constrained to change it? If they made no vow concerning their prescribed garments: them tell me what was the cause that some of them might not put of their garments in the night: but they must be laid on their bed? Yea what was the cause that many of them must needs be buried in their garments? The Anchors also, and charter monks, vowed they not to die in their houses? And why are they turned out of their cubbes, if vows may not be broken? I know well you will answer me, that these vows are broken because they are superstitious. And yet we have no place in the scripture that forbiddeth any colour or fashion of garment. Superstition therefore, is a sufficient cause to break a vow, and why should not whoredom do asmuch, seeing it is so detestable in the sight of God, that the doers thereof are threatened with eternal damnation? This had been enough for my purpose, were it not that I would in no case be seen to build upon the Authority of man: that thing that God's word doth sufficiently prove.   

Shaxton. The twelve Article.  
secret Auricular confession, is expedient and necessary, to be retained, continued, & frequented in the church of Christ.  Crowley. 
If you had said in the church of Antichrist, I would have holden well with you For in deed, it is so necessary therein: that without it, that whorish church could not long continued. In this corshrift are wrought all their malicious mysteries. In it be the poor simple creatures taught to delight in ignorance, and to be ware of the reading or hearing of the scripture in the english tongue, contrary to Christ. john .v.  
In this secret school are they confirmed in the hope of the pope's pardons to be set abroad again contrary to Christ in Math xxiiii Here are they instructed to believe, that your masses & diriges are meritorious both for the quick & the dead, contrary to the ix and x. chapter of. S. Paul to the hebrews. Here are they commanded to multiply prayers and repeat our Lady's psaltare upon their beads. Or if they dare not occupy beads, to numbered their prayers on their fingers, contrary to Christ. Matthew, vi, Chapter. Here learn they to put difference between day and day, and meat and meat, contrary to Paul in the ii chapter to the Collossians. Here are they taught to worship God in Images, the making and having whereof is not only foreboden, but also accursed of God himself, in the xiiii chapter of the book of wisdom, and the xxvii of Deu. In this hell house are the simple people taught to yarn heaven by their will works. As by building and enrychinge of abbeys by fonnding of chantries and anniversaries, by painting and gilding of posts and by giving of book, bell, chalice, and other ornaments (as you call them) to your Turkish temples, contrary to the Lords express commandment. Deut, v. chapter. Here are they taught to think themselves well ivoughe, and their consciences cleant discharged of all sin whereof they have made relation to the priests, though they never salt any part of true repentance, but do incontinent return to their old vice, as the sow to the puddle, and the dog to his vomit, contrary to Peter in the ii chapter of his ii epistle.  
To be brief in this hell, they learn all superstition & vain trust in their own works & inventions: & forget all the true & sure trust that they ought to have in the only saviour & redeemer Christ, How necessary an implemene this is, to be retained in the church or congregation of Christ, let them judge in whom the spirit of God dwelleth, by whose inspiration, they know what the church of Christ is. I am certain by the scriptures, that as it is used, it is abominable in the sight of God And therefore not to be so used as it is. And how it should be amended, otherwise then by taking it clean away, I can not see, unless we have new ministers appointed, which are no favourers, but enemies to the abuse.  
It is necessary therefore, that this order be retained (yea newly begun) in the church of Christ: that wounded consciences may seek them an expert and learned Physician to whom they may open their pain and grief, and at whose hands they may receive the comfortable medi●●●●●s of the spirit, gathered out of the pleasant garden of the scripture. But to be bound to resort perelpr to such blind pottcaties, as do neither know simple from compound nor medicine from poison: is neither ton be retained nor suffered in Christ's church.   

Shaxton. The xiii Article.  
THe prescience and predestination of almighty God although in itself it be infallible) induceth no necessible to the action of man, but that he may freely use the power of his own will and choice, he said prescience and predestmation notwithstanding.  Crowley. 
Considering that men of great learuing, have erred in this your last article and have written great volumes in the defence of their errors therein: yea and that there be at this day many (and that mea of a fervent zeal to wards the truth) that are of your opinion: I can do no less, but ●● devour with all diligence (so far as God shall assist me) to set forth the true believe of the divine prescience and predestination.  
first therefore, it is to be considered, that as God is eternal without beg 〈◊〉 end: so is his prescience or for knowledge also 〈◊〉. That is, there never was nor shall find, wherein he hath not or shall not know all things passed and to come, then as though then w●●●styl present.  
Upon this 〈…〉 knowledge, he hath 〈…〉 all times, predest●●ted & appointed before, all things (in heaven earth and heath that have been, are, or shallbe. And as his prescrence & forknowledge, is infallible, & cannot be deceived: to is his predestination most certain, and can not be altered changed or letted, in heaven earth, or hell, for all they are his creatures, and are at his commandment. In whose power it is to rule; altar, and ch●●●ge, to suffer and 〈…〉 strengthen and weaken all things at his pleasure, and when he doth any of all these things: he doth it according to his prescience and predestmation, nothing altering nor changing the order of things which he hath by his ●r●eknowledge and 〈◊〉 wrsoonte, appointed from the beginning. though it do sometime seem unto us, that tho●●●de our sy●●es, God is 〈…〉 and 〈…〉 (as in deed if he were 〈…〉 to our 〈◊〉 and 〈…〉 and as 〈…〉, it were not 〈…〉 our 〈◊〉 should do it) yet is he 〈…〉.  
For as the 〈◊〉 of time 〈◊〉 make him eider one day, than he is an other because time was not from the beginning with him, nor shall be with him to the end but shall cease at the time appointed, and therefore hath no power over him as over all creatures: even so is he not subircte to any manner alteration or change, but is ever one and the same, showing mercy unto thousands, and plaguing the vessels of wrath, prepared thereunto, even from the beginning and before the foundations of the world were laid.  
These vessels of wrath shall not escape the vengaunge prepared, nor the vessels of mercy be confounded. God hath his numbered appointed, and their names written in the book of life, who be so certainly elect and chosen, that it is not possible for them to 
Math xxiiii  be seduced, be they never so much tempted stirred, and provoked, for the almighty hand of God their father, shall always sustain them and defend their weakness from the cruel rages of their enemies, his advenging spirits: and shall bring them self thorough the stormy sens of this world, into the sure port or haven of death, and then receive them into the laud of pleasure incomparable, there to reign with him for ever.  
The other sort, whom he hath ordained the vessels of wrath: he shall give over to their enemies the devil, the world, and their own flesh, reserning them to the day of wrath that then the wrath (whereunto they are prepared) may be more plenteously poured out upon them, whereby the mercy showed to the other appeareth more abundant.  
This is the true belief of the presoience and destination of God, grounded upon the scriptures, as shall hereafter appear. Now as concerning your Article. You grant that the prescience & predestination of God be infallible, that is, that God doth so certainly know before, & predestinate things, that they cannot otherwise chance, them he knoweth & hath appointed, & yet you deny the necessary consequence, which is, that all things are done of necessity, ge●●nge man power to use the liberty of his own will and choice.  
If you leave the scripture in this matter, & stick unto art: I would have you show by your art, how you can grant this Anticedent and deny the Argument. What so ever God foreseeth & predestinateth, must necessarily come to pass (for his prescience & predestination are infallible) But he foreseeth & predestinateth all things: Ergo all things must come to pass of necessity. The mayor you have granted in your Article. If you will deny the minor: I shall not stick to prove it by manifest scriptures.  
And then I report me to all Arcitoures what I may conclude. Even that all things are done of necessity. And consequently that man hath no such power as you would geue him to use free liberty of his will & choice.  
Now to prove the minor, that God foreseeth and predestinateth all things. I think there is none that hath so ●rreuerēte an opinion of the godhead, that he would once think that God should not always see all things (be they passed, present, or to come, even as they were still present. But if any man will be so beastly: let the same heat the psal. who saith. Lord thou hast proved me, & halt 
●sal cxxxviii  known me. Thou hast known my down sitting, and mine uprpseing. Thou understodeste my thoughts long senee. Thou hast searched my path, and my couch round about, and hast foreseen also my ways. For lo there is not a word in my mouth, behold thou hast known allthings. etc.  
None therefore, will deny the prescience of God to be such, that he seeth all things as present, be they passed or to come. Then remaineth only this thing. That we prove by the scriptures, that he hath also predestinated and appointed before, howé all thyngee shallbe done even till after the end of all time. Which thing shallbe easy to do, if we may first prove, that such things as be already past were done by his, appoynsrent and predestination.  
I might be short & say, that for asmuch as God saw befoe●, what issue and end, all things should come to, and did upon that forknowledge create them and appoint them to be in their times by him appointed: he did also in this creation, predestinate them to the pshue and end that they be or shall come to  
But because I will not barely affirm that which you deny without any testimony of scripture to bear me: I will first begin with the first man, of whom is written in Genesis, and descend to this time proning by the scriptures that such things as have been done hythereto, have been so predestinated and appointed of God, that they could not be altered or left undone. And because the greatest contention riseth about the predestination unto evil, & that most men thyake it impiety, to say that God (who is merciful and just) should predestmate any man to be wicked: I will take such examples chiefly, as do prove that the most wicked persons that have been, were of god appointed to be wicked, even as they were and that he nevertheless remaineth both merciful and just.  
first of all therefore, let us consider Adam, the first man, whether he were predestinated of God to eat of the forbode fruit, and so to make himself and all his posterity, the children of damnation and the enemies of God, or not. The free-will men will say no. And for their assertion they bring a scripture, 
Ecle xu  and that is this. God made man from the beginning, and left him in the hand of his counsel. He game him his commandments and precepts. If thou wilt observe the commandments, and keep acceptable fayethfulnes for ever: they shall preserve the He hath let water & fire before thee: reach out thine hand to which thou wilt. Before man is 〈…〉 But because I perceive that the whole book is none other but a certain wholesome doctrine pathered out of the books of the law and grophetes, I am persuaded that the spirit of God was his leader in the writing hereof. And therefore, I dare not reject it as no scripture, but will with all re●e●ēt feat seek an interpretation which may declare the writers meaning to agree with the doctrine of the prophets and Apostles. Let us therefore scan his words with indifferent judgement.  
first he saith, that God made man and left him in the power of his own council. 〈…〉 that Moses hath in the xi and thirty. duty. Where are blessings promised to them that keep the commandments, & plagues threatened to the trannsgressours. And he sayeth. Before man is set life and death, good and evil. Look what him liketh shall be given unto him. If these words do set man at liberty to choose weather he will keep the commandment or not: then tell me how they agree wy●h that which followeth. He hath commanded no man to do ungodly: neither hath he given any man leave to sin. We must understand therefore that the son of Sorach intendeth not to teach, that man of his own strength is able to choose good and leave evil: but that thorough out the whole law and prophets there is no commandment to do evil: neither any liberty of sin given. To them that observe the command dementes, are promised blessings, and to the tra●●sgressours, are threatened plagues. Then is it said unto man. To which thou wyl● stretch out thy hand, what soever thou likest, shall be given unto the. As though he should have said. Lo, thou understandest what is good, and what is evil. Thou seest that the blessings promised to the observers of the commandments are good, and the plagues threatened to the contrary, are evil If thou be led of the spirit therefore, so that thou delight in the observation of God's commandments: then stretch out thy hand to the blessings, & they shall be given unto the.  
But if thou be led of the flesh, so that thou delight in the traunsgression of God's commandments: them stretch out thy hand to the plagues, for they shall be given unto the.  
This is the true meaning of this place For neither Moses nor this jesus, went about to establish any power of man's free will: but their intent was to set forth the justice of God, which is to reward the spiritual (his elect) with the blessings promised, & the fleshlynges (the reprobate) with the plagues threatened. Otherwise if these words should set man at liberty to sin or not to sin: how should they agree with the other that follow? God giveth no man leave to sin. For if I have free will to do what I will: why have I not liberty to sin  
But God's law may give no such leave. Thus see we, that the fire will men's scripture: in this place, faileth them. And Adam, our first father must (notwithstanding this scripture) be predestinated to eat of the fruit foreboden For if he had not been predestinate of God to eat of that fruit: it had not been possible for him to have done it, because the desire to sin, was not as yet in his flesh, neither hath Satan power to tempt any, until he have leave of God so to do, and yet being licensed, he may tempt no further than he is appointed to do, as appeareth by the story of holy job. Adam therefore, being so perfect a creature, that there was in him no lust to sin, & yet so weak that of himself he was not able to withstand the assault of the subtle serpent, no remedy the only cause of his fall must needs be the predestination of god. Now what shall we say of Cain? was he predestinate to slay his brother Abel? No say the feewyl men. For the Lord said to him. Thine appetite shall be subject unto thee, and thou shalt rule it. A plain text 
Gene. 〈◊〉.  (say there) that he had free-will to those whether he would ●●ea his brother or not. In very deed if these were words of promise, as they are of commandment, they would make for the purpose. But they are of commandment, as appeareth by the circumstance of the text. first the text hath thus. Cain was exteading angry, & his countenance lowered. Then said the Lord unto him. Why art thou angry? Why lourest thou? If thou dost well, shalt thou not receive it? And if thou dost evil, shall not thy sin be with the incontinente? Thine appetite shall be subject unto thee, and thou shalt rule it. As though he should have said Why art thou angry to see thy brother accepted with me & thyself not regarded? Dost thou not know that I reward them that do well, & punish them that do evil? Subdue that furious affection of thine, and rule it. Thus gave he him a commandment to refrain his anger: that by that commandment the traunsgression might be known to be sin. For we find not, that before that time either anger or murder was foreboden. If any man think it strange to call this a commandment, let him confer it with ● commandments in the books of the law ge●en by Moses, & tell me whether the phrases be not at one. Thou shalt have none other Gods but me. Thou shalt honour thy lord god. etc. But now say the free-will men, what have ye wou by this? Grant it be a precept. Yet must it give liberty. For to what purpose were it to command, if the party to whom commandment is given, had not power to execute the commandment. For sooth (even as Paul writeth) to make sin abound 
Rom. ●.  (For where no commandment is, there is no transgression) And that the free mercy of god might appear more abundant in remitting the sin which thorough the commandment is so openly known. The commandment is given, even to them that have not power to execute it: for it is given to man, who of himself, is not able so much as to think a good thought, for all our sufficiency is of God, who disposeth unto every man, even as he will.  
He taketh mercy on whom he lusteth, and whom he will he hardeneth. Can God be vn●ygh tuouse? Are not all his creatures in his hand? May he not do by them as he lusteth: What tyranuye were to be ascribed unto God: if he did presently destroy all his creatures, or turn the glory of them into perpetual ignominy and shame? Truly none. For than might he be counted a tyrant for destroying his creatures in noah's ●●●ude. What had the poor beasts of the field that wrought but their kind, the fowls of the air, yea and the poor infants offended that they must all be drowned? Who could excuse God of tyranny in this deed, if it were possible that he might be a tyrant. The first b●rne also as well of man as of beast in Egypte, what had they offended that they must be all slain in one night?  
Away with your fond imaginations of God therefore, ye vayve dreamers of free will, and let God be alwyghtye, subject to none human constitution. Take not from him the liberty that you give to the pot maker, to make of one piece of clay, both drinking pots and piss pots. Why should not God predestinate some to persecute, as well as he hath appointed some other to suffer? If Abel were appointed to have his innocent blood shed that he might be a figure of Christ's church which shall ever be persecuted: why was not Cay●● appointed to shed his blood, that he might be a figure of the blood suchars and raue●inge wolves of Antichristes' church? What stpcke you so much upon a commaundem●t given to man, as though God were not just, if he commanded that which is not. in our power to fulfil? examine yourselves by the fyeste commandment, and see which of you is able to do it.  
Thou shalt love thy Lord God, with all thy heart, with all thy soul, and with all thy strength. Whythe of you is it that can do this? Yea when you be moostle strengthened with the grace of God: which of you can stand up against God and say I am clear from the 〈◊〉 of this precept Yea it is necessary that God command things above man's power, and that man never feel in himself that he hath thoroughly observes God's commandment. For so cometh it 〈◊〉, that the most poe 〈◊〉 knoweth himself to be saved by 〈…〉 mercy, and not by his perfection in obs●●ninge God's commannde●eut.  
Where as if the things that are commanded him were within his reach: he might as●ri●● the cause of his 〈◊〉, to the observation of Gods 〈…〉 to god's 〈◊〉.  
But here you will say perchance. All this is but dalliance. For although you have interpreted our scriptures: yet have you brought no scripture that doth with open words teach either 〈◊〉, or else Cain his son to be so predestinated. Wherefore we may as well credit our own reasons as yours.  
Truth it is, I know no scripture that doth with express words affirm either of them to be predestinated to their traunsgression. Wherefore if you require express words: I shall leave this example & pome to the, xi. sons of jacob who sold their brother joseph into Egypt. And then if I show you express words of the scripture to prove them predestinate thereunto: ye shall have the less cause to suspect mine opinion in the other.  
When joseph had made himself known to his brethren in the land of Egypt: he said 
Seine. x●●.  thus unto them. Be ye not abashed, neither let it seem unto you cruelly done that you sold me into these quarters, for God sent me hither before you, for your health. And a little after he sayeth, not thorough your advise, was I sent hither, but by the will of God. et c. Pharaoh also, whose wickedness 
Exodi ix  was most abundant, what heareth he in the scripture? For soeth even this. For this purpose have I ordained thee, that I might show my power upon thee, & that my name might be told throughout all the earth. And what saith the Lord to Moses? Go in to pharaoh. For I have hardened his heart & the hearts of his servants that I may work 
Exod. ten  these my wonders upon him, that thou shouldst report to thy son & to thy ne●●wes, how often I overthrew the Egyptians, and wrought my wonders among them. And you shall know that I am the Lord.  
What scripture can be more plain than this? Shall we patch out these places with God suffered Pharas to hardê his heart, because in the viii chap. it is said. When Pharaoh saw that he had rest: he hardened his heart, & gave no heed to Moses and Aaron as the Lord had commanded? No God forbidden. For if we should trifle out of the scriptures on such sort: what manner of God should we make the Lord? Forsotheuê as uncertain in all his doings as we are ourselves in ours. But we must grant both these scriptures to be true. For God by his eternal predestination hardened the heart of Pharaoh, & he being the vessel of wrath in his wickedness hardened his own heart. What say we then to judas? was he not predestinated to betray Christ? Yes forsooth, euê as Christ was ordained before to be betrayed. And therefore he calleth him he son of perdition. And as possible as it was that christ should not die on the cross: so possible was it that judas should not betray him. And as possible as it is that the sayeynges of God's prophets should not come to pass, so possible is it that judas should not betray Christ.  
For the Psalmist had said of him. Let his 
Psal ●viii. and. cvii  place be desert, and let there be none to dwell in it, and let an other take his ministration.  
But here begin the freewill men to bestir them, and cry out upon such private exemples to prove Gods universal predestination. We have universal scriptures, for our part (say they) declaring that God would have all men saved— and come to the 
●. Timon ii  knowledge of the truth. Whereunto I answer, that your universal scriptures, are not so universal, but that all your scriptures notwithstanding God may will the greatest numbered to be damned. For where saint Paul saith that God will have all men saved, he meaneth not every particular person for them could none be damned, for as much as Gods will must needs be done, but his meaning, is that God refuseth no degree of men neither estate, but accepteth all asyke. neither doth he accept jew or gentle, but accepteth of all nations & estates, such as he hath written in the book of life. 
Apoca. xvii.   
But if universal scriptures be so much esteemed among you, let us see whether we have avie for our part. Murmur not among yourselves (sayeth Christ) for no man can come unto me, except my father draw him. 
john vi  Compare this, no man, with your every man, and then tell me which of them is most universal. Your every man stretcheth to as many of all nations, kindreds, tongues, estates and degrees as are written in the book 
Rom. viii  of life. And our no man stretcheth to all them that be not written in that book.  
Both therefore must be measured by the words of Paul to the Ro. We know (saith he) that to such as love God, all things 
Apoca xiii  do work together into good, to them I say, which being sanctified, are called according to the purpose. For such as he knew before: he predestinated to be the lively Images of his son, to the intent, that he might be the first begotten among many brethren. And such as he predestinated: those he called. And those whom he called he justified. And those whom he justified, he glorified. What shall we then say to these things? If God be on our side: who shall prevail against us. etc.  
And again Ephe. i Blessed he God and 
Ephesi i  the father of our Lord jesus Christ, who hath blessed us in all spiritual blessings in heavenly things in Christ, even as he hath chosen us in him before the creation of the world, that we should be holy & undefiled in his sight in charity. Who also predestinated us to be sons of adoption unto him., thorough jesus Christ, according to the purpose of his will. etc.  
Yet have we more scriptures of this kind if these satisfy you not. And first hear what 
Eclesi xxxiii  is read in Ecclesiastiens the son of Syrach. All men are made of the ground, and out of the earth of Adam. In the diversity of study hath the Lord dissevered them.  
He hath dissevered them and changed their ways. Some of them hath he blessed and exalted, some he hath sanctified and claimed them to himself, and some of them he hath cursed and made low, and put them out of their estate. Like as the clay is in the hand of the potter, and all the ordering thereof at his pleasure: so are ●●en also in the hand of him that made them, so that he may give them as it liketh him best.  
Now mark what Solomon writeth, in 
Prouer. xvi Prouer. twenty Prouer. xvi  his proverbs. Man deviseth a way in his heart: but it is the Lord that ordereth his steps. And again. The Lord ordereth every man's goings: for what man can understand his own way? And yet again. The lots be cast into the lap but the fall standeth in the Lord. Now hearken to Esai, who saith in the person of god I am the Lord, & there is none other. 
Esai xlv  It is I that created the light & darkness, I make peace & trouble. Yea even I the Lord do all these things. And a little after. Woe be unto him that chideth with his maker, the potshard with the potter. saith the clay to the potter: what makest thou? Or thy work serveth for nothing. Woe be unto him that saith to his father. Why begettest thou And to his mother. Why hearest thou? Are me of things for to come concerning my sons: & put me in remembrance as to wchinge the works of my hands. I have made the earth, & created man upon it. With my hands have I spread forth heaven, & given a commandement to all the hosts thereof. I shall wake him up with righteousness, & order all his ways.  
To conclude, thus saith jeremy, I know 
jeremi ten  Lord, that it is not in man's power, to order his own ways, nor to rule his own steps & goings. And after all this, Paul writing to Timothe saith thus. He that delivered us 
two, Timoth i  & called us with an holy calling. Not according to our works, but according to his purpose & free mercy, which was given to us in Christ before the world began. Now me thinketh I hear the muttering of our free-will men among themselves saying. What needeth all this ado to prove the thing that we never denied. We grant & ever have granted, that God knoweth all things passed & to come, even as present.  
He hath also predestinated all things even from the beginning. And this his forknowledge and predestination can not be deceived but all things must needs come to pass even as he hath foreseen and predestinated them: yet notwithstanding we hold, that the will of man is free and that he doth all things of free choice & not of necessity. For grant that god knew before all time what man would choose being set at liberty to choose what he would, & upon this forknowledge, predestinated him to the thing that he knew he would choose: should this restrain the liberty of his will, & cause him to do all things of necessity: Yea forsooth, master Shaxton, and you all my free-will masters. For thought man in all his doings, do deliberate with himself, & take advisement what is best to be done, conjecting is his mind what will follow upon the doing of a thing, and what upon the leaving of it undone: yet by your own confestion, shall he after all this consultation and advise taken chose to do or leave undone the thing that God hath predestinated him unto. Yea & I am sure, that you will grant me that if God do predestinate a man to do things rashly and without any such deliberation, he shall not deliberate at all, but run headlong upon it, be it good or evil that he doth And then I pray you what freedom hath his will? I grant you, man knoweth not whereunto he is predestinate before he hath done it. And that maketh you to stand well in your own conceit, thinking that this lack of knowledge is a Liberty to choose, nothing considering the secret counsel of God, who hath appointed allthings before they come to pass, neither yet considering your own corrupt nature, which being left to itself, cannot so much as think any other than evil. Yes yes (say you) we consider all these things well enough & we grant no less, but that without the assistance of God's grace our will can do nothing well. But then we have scriptures that teach us that God denieth no man his grace, but saith to all men▪ 
Apoca iii  Behold I stand at the door & knock, if any man hear my voice & open the door, I will come in unto him, & will sup with him and he 
Mat xxiii  with me, etc. Also an other scripture. Jerusalem Jerusalem, how often would I have gathered the together as an hen doth her chickens under her wings: and thou wouldst not. And again. I will not the death of a 
Ezechi xviii  sinner, but rather that he convert and live.  
To this I answer as Christ answered to the Saducees saying. You err, not knowing the scriptures. For though he say that he standeth at the door knocking: yet giveth he not the key to open it. For you know that the key that openeth this door is the grace which God giveth to them that embrace his truth. And that he his elect only. For to them it is given to know the mysteries of the kingdom of God, & not to the other. 
Mathe xiii   
The knocking therefore is the calling to repentance, by sharp threatening and comfortable promises of the scripture, for therewith doth God daily knock at the door of all men's consciences, & such as have the key to open, do open, And into them he entereth & maketh a mansion in them. And where 
john xiiii  you stick upon the words of our saviour lamenting, the city of Hierusalê, & of the prophet, declaring the will that god hath to save sinners: you must understand, that this will is not the eternal will of God which caused him to create all things, & according to the which he predestinated all things: for that will can not be wythstanded but must needs be fulfilled in all things. Of this will speaketh Solomon in this wise. The 
Prouer. xix  thoughts of man's heart are many: but the will of the Lord shall endure for ever. And Paul to the romans. Who can resist his 
Roma ix  will. But the will whereby he would not the death of a sinner, & would have gathered the Israelties under his wings and they would not: is the will that the holy messengers of God, the prophets & apostles, preached throughout the world, that is his word and commandments. Of this will speaketh john in his epistle saying. He that doth the will of God remaineth for ever. I should be 
i. john ii  to tedious if I should rehearse all the scriptures that you build upon, & expound them one by one: for they are in deed very many in numbered, & some of them as far fetched. Wherefore I will make this general expoof them all to make short work with them. Partly because I would not be over tedious but chiefly, because I would that some of the masters of this opinion, should take in hand to written their whole believe therein, with the scriptures & reasons that they hang upon, & them (God willing) I will take more pains with them, I trust to the glory of God. All your scriptures therefore, are the words of the faithful messengers of God, spoken to be a light to the foot steps of his elect and a witness against the reprobate.  
For the consciences of the most wicked do consent to the law of God, that it is good (notwythstandeing they destitute of God's assistance, follow the contrary) and these consciences be the books that john speaketh of in his revelations which shall be opened at the iudgmête, that all mê may be judged 
Apoca twenty  according to the things wryttê therein. Now remaineth it, that we avoid certain inconveniences that our free-will men gather upon the opinion of necessity, and then shall we make an end.  
first they say, that if all things be done of necessity: what do we with scripture, what do we with laws, why have we preaching or teaching? To what purpose serve princes and public ministers in the common weal? If all things come to pass of necessity: what can all these things avail? Forsooth even these things that you set so light when all things come to pass of necessity, be also ordained and maintained of necessity by the eternal wisdom of God. For by the scripture, the chosen numbered of Christ are led the right way to the land of promise (the new Jerusalem) thorough the wilderness of this world By the laws: the wicked are kept under, so that even for fear of temporal punishments, they suffer the innocêt Lambs of Christ to live among them. By the preaching & teaching, are Gods elect called in their time, and the weak and young scholars in Christ, made strong and mighty soldiers to fight against our adversaries, the world, the devil and our own flesh. By the princes and public ministers are the laws ministered to the advancement of God's glory, whether the laws be wicked or Godly. For by the administration of the Godly laws, the wicked are plagued, and by the wicked laws, the Godly are chastised and scourged, that they may have the more cause to run unto their shepherd Christ for succour. Thus can not these ordinances be unprofitable, yea they can not be but most profitable, redounding always to the glory of God. Yea &, as I said before they follow of necessity and can not but be. For if God's holy predestination and providence, had not preserved the scriptures to be the lantern of light to the footsteps of his people, how should it have comen unto us, thorough the hands of so many tyrants as have borne the sword to scourge the flock of Christ, neglecting their shepherds pasture: How could it have been, that so great & rude multitudes of barbarous nations, should have submitted the selves to be under laws and rulers: had not God's predestination driven them to it? Ye & that most declareth the divine providêce: how might it have been, that in all times of most cruel persecution certain have not spared to speak the truth & shed their blood for it, if God's predestination had not been the cause thereof: Think you (master Shaxton) that it had be●e possible for the womanlike weakness of 〈◊〉 Askue, to stand so manfully to the truth (when your fatherly wisdom forsook it) if God's predestination had not been, to confound the wisdom and power of this world by the foleishnes and weakness of a woman? And I pray you what caused you to forsake that which you said you would stick to: if he that told Peter that he should deny him, had not also determined to declare in you, what the greatest of us can do without his assistance.  
Well, here followeth yet an other inconvenience, & that is this. If all things be done of necess●tie: why should any man be blamed for miss doing? Why should any man be dampened, sithen all they do is but the ordinance of God, and that more is, they can not avoid the necessity, whereby they are constrained to do all that they do. Wherefore if they should endeavour to refrain the evil that they do, it were but all in vain, for they are predestinate either to do it or else to leave it undone. justly therefore can they not be condemned, because the evil they do, is not of themself, but of the ordinance of God. To this must we answer in this wise. If God were an inferior to any superioure power to the which he ought to rêder an accounts of his doings, or if any of us were not his creatures, but of an other creation besides his workmanship: then might we charge him with tyranny because he condemneth us & appointeth us to be punished for the things we do by compulsion, thorough the necessity of his predestination. But for asmuch as he is subject to no superioure power, & we be all his creatures, so that to what end so ever he hath framed us, we are his instruments to do the work that he appointed to be done, why should we stand up & reason with him, to know his purpose in creating us, or why he made us to this or that fashion? to this or that use? to be precious or vile? For this one thing we may be sure of, that God hath by his eternal wisdom, created nothing, nor appointed nothing to be done: but the same shall redound to his glory in the end, seem it never so contrary in the mean time. Let us hearken to the words of Paul to the romans in this matter. What if God (saith he) willing to 
Roma ix  show what his anger can do, and to make his power known: be very well contented to have vessels of wrath, prepared to utter destruction, to the e●tent he might declare the richesse of his glory towards the vessels of mercy which he hath prepared to glory. et cetera,  
The elect numbered of God therefore, do commit themselves wholly to the will of God, and desire rather to be damned (as Moses 
Exodi xxxii  did) then that the glory of God should by any means be obscured or darkened.  
These men do not say, let us give over ourselves to do the lusts of the flesh, for either we be certainly predestinated to be saved or damped. And to live an hard life here, will not help if we be appointed to be damned, and to follow the lusts of the flesh shall not hurt, if we be predestinated to be saved.  
But they have always in their hearts this humble confession. Lord we are the worckmanshyppe of thine hands, made to do the things, whereunto thou hast appointed us, by thy serrete will and purpose. Thy will be done in us. Thou hast revealed unto us the things that do please thee, & thou hast showed us also, the works that thou dost hate: but unless thou pull us back by thy grace Lord, we follow upon the worse, though our consciences allow the better.  
We confess Lord, that when we walk in thy ways, thou art our guide, and governest our foot steps.  
But when we go astray, thou leavest us to ourselves, that by our sore falls we may know what need we have of the. Thus for our profit dost thou suffer us to fall, yea and dost cast us down headeling, that we may fear the. And yet mencifull father thou leavest us not thus: but so soon as we call, thou hearest outcry. Thou settest thine holy Angels to go before us, and to lead us thorough the sea of this world even as by dry land.  
Thou feadest our bodies, and givest us clothing, and the hears of our head knowest thou by numbered. If we walk in thy paths thou art our leader, & though we go astray yet are we thine. Do with us Lord even what thy will is, & as thou hast appointed to mag ●ifie thy name, so be it.  
Thus do the elect of God confess their own inability & weakness, & Gods almighty power, putting themselves wholly into God's hand to do with them what shall please him, confessing also, that though he thrust them into the deep ●yt of hell: yet showeth he great mercy unto them in that he showeth not his might more upon them, which is to add yet an hundred fold to the pains of hell. As for the other sort that set up themselves against god, & say that they are in their own hands, as men that would not lose the hire of their works, but look to be rewarded for the good, as they are punished for the evil: they are divided in two. The one part justify themselves by their works and will be seen to have choose Christ, rather than that Christ hath choose them, affirmy●ge rather that Christ hangeth upon their ●●●ming, them they upon his calling, & that it is in them to refuse that, that God hath prepared for them, and to withstand that God hath appointed. These call themselves Gods worck●fellowes, but take upon them to be his work masters. For till they will, God can do nothing with them, though he would never so tayve. They will have him stand ●●ocky●ge at the door, till they shall vouchsufe to let him in.  
And when he is within he may take no work in hand, till he be set on work by them. Such is the arrogancy of these fremen, that to maintain their freedom, the giver of all freedom must be made bond unto them.  
The other part is far worse than these For they, though their conscience give them that they be free, yet they dissemble for a vantage, and say they be bound because they think that thereby they may justly charge God withal their wickedness. And this is their saying. If I be wicked, what can I do with all. I am but as God hath appointed me, I am not able to resist his will I must needs therefore do the thing that he hath ordained me to. And thus I believe God sent his so●ne to die for sinners, & I acknowledge myself a sinner, and I believe that though I do nothing else but sy●●e, yet shall Christ's death save me, for it is a sufficient ransom for the whole world.  
And as for the predestination to damnation or salvation, I think to be such that, we shall all be saved. For as by Adam all were condemned: so by Christ were all men saved.  
I hold it best therefore, to eat and drink and live after the senses, for that is most pleasant in this ly●e.  
For if there be any life after this: we are as sure of it so, as otherwise. As for the threateny●ges for the tra●●sgression of the commandments: serve but to keep the people in fear, that one should not rob, kill, and spoil an other, so that the world should decay. Thus they say. Bet let these counterfeit bondmen know, that God seeth their hearts, and beholdeth even their secret thoughts, so that they can not deceive him by their dissimulation. Let them know also, that at the day of judgement, their own consciences will not lie for them, but will give evidence against them that even when they feigned themselves most bound (that they might charge God with their wickedness) then did their consciences give them, that they might choose whether they would follow their wickedness or not▪ For it is not possible that the conscience of a man that con●●●teth himself to walk in wickedness▪ should acknowledge the bondage of his will, because such one is altogether flesh, and this knowledge cometh not otherwise then of the spirit, wherefore it reigneth only in them that be spiritual.  
As many therefore, as have mortified the slayeth and do sele that there is nothing living in them but Christ only ● so many do most humbly confess themselves to be in the hands of God, as the clay in the hands of the potter, & that God's council shall not be 
〈…〉  vain, but his whole will fulfilled. These are the bond men of god, & free men of jesus Christ.  
As for the other that will be so free from God and all his ordinances, that they may ●●●se & leave what they lust: are most bound ●●ē in those things wherein they think themselves most free. For even the very words that they speak, are by the testimony of the 
〈◊〉 vii  scripture bond to the decreed purpose of god so that though they think in their hearts to speak one thing, yet do they even of force speak oft times the clean contrary.  
I conclude therefore, that the will of man is bond and not free. And if any find themselves grened withal: I desire the same to write me the cause of their grief, and I trust (by Gods help) I shall be able 〈◊〉 them therein. If not, I shall with all readiness be glad to embrace such Godly knowledge as God shall 〈◊〉 to me by th●n as by his 〈…〉 thereto.   
FINIS.