¶ The con
feſſyon or knoweledgynge of the faythe of Doctor Marten Luther.
FOr as moche as I ſe, that ſectes & errours from day to day do more and more increaſe, and that Satā doth not ceaſſe from hys fury and Tyrannye: To thintent that not from hencefurthe, durynge my lyfe or after my deceaſſe, any myght come, & take holde of me, & falſely interpretate my writtynges, for to ſtablyſſhe theyr errours thereby, euen as the Sacramentaryes, and Anabaptiſtes began to do. So wyll I by thys writtynge before God, and all the worlde, knoweledge my fayth from pece to pece, whereby I intende to abyde and perſeuere vntyll my death, and therein (whiche God voucheſafe to graunte me) to departe out of thys world, and to come before the iudgement ſeate, of oure Lorde Ieſus Chriſte.
And yf any man after my deceaſſe ſhoulde ſaye, yf Luther were a lyue nowe, he woulde teache and take this or that article otherwyſe, for he hath not ſcanded & examyned it ſufficiently &c. To thys I anſwer nowe as then, and than as nowe, That I by the grace of God, haue mooſt diligently and mooſt earneſtly remembred, and poū
dered al theſe Articles, and haue examyned ſearched and often retracted them agayne and agayne throughout the ſcripture, and wil ſo ſurely & ſtedfaſtely fighte for them, as I haue all ready foughten for the Sacramente of the aulter,
I am not now dronken, nor vnaduiſed, I knowe right well what I ſaye: And alſo feele ryghtwel, what charge it is vnto me agaynſt the commynge of oure Lorde Ieſus Chriſt to the laſt iudgement. Therfore let no mā make a geſte or a trifelynge matter of it, For it is earneſt vnto me. For I knowe Satan, by Gods grace, a greate parte, Seyng he can peruerte and tangle the worde of God, and ſcripture, what woulde he not do with myne, or with other mennes wordes?
I Firſt I beleue with herte, the hygh Article of the godly maieſtye, That Father, Sonne, Holy Ghooſte, three ſeuerall perſons, is one ryghte onely, naturall, true God, maker of heauen and earthe, in all thynges contrary to the Arrianes, Macedoniens, Sabellines, and ſuche lyke hereſyes. Gene. i. accordyng as all that hath bē holden and kepte hitherto, bothe in the Romyſſhe Churche, and in all the worlde by the Chriſten Churches.
Second perſon in God.II Secondarely, I beleue, and knowe that the Scripture teacheth vs, that the ſeconde Perſon in God, namely the Sonne, is onely become very man, of the holy Ghooſt, conceyued withoute the helpe of man, and borne of the pure bleſſed virgyn Mary, as of a ryghte naturall mother, accordyng as al the ſame. S. Luke doth clearly deſcribe,Luc. i. and as the Prophetes haue declared, So that not the Father or the holy Ghooſt dyd become man, as certeyn heretykes haue taught.
Alſo that God the Sonne hath not onely taken vpon hym the body, withoute a Soule (as certeyn heretykes haue taught) But alſo the Soul that is, a whole perfecte manhode, And the ryght ſeede or Chylde, promyſed to Abraham and Dauid, and is borne a naturall ſonne of Mary, In euery condition and ſhape a ryght man, euen as I am my ſelfe and al other, excepte that he was borne without ſynne, onely of the virgyn by the holy Ghooſt.
And that theſame man is verye God, as an euerlaſtynge inſeparable perſon become of God and man, ſo that Mary the bleſſed virgyn is a very right mother, not onely of the man Chriſte,
Neſtorianes.as the Neſtorians teache, but of the ſonne of God, as ſaynt Lucas ſaythLuc. i That holy one, whiche ſhall be borne in thy ſhalbe called the Sonne of God. That is my Lorde, and the Lorde of all men, Ieſus Chriſte, the onely ryght natural ſonne of God, & Mary, very God and man.
The ſonne of God ſuffered for vs.Alſo I beleue, that the ſame ſonne of God and Mary, oure Lorde Ieſus Chriſte ſuffered for vs wretched ſynners, was crucifyed, dead and buried. Vvhereby he dyd delyuer vs from ſynne, death, and euerlaſtyng wrathe of God, through hys innocent bloude, and that he roſe agayne the thyrde daye from death, and aſcended into heauen, and ſitteth on the ryghthand of God the Father almightye, a Lord aboue all Lordes, Kynge ouer al Kynges, and aboue al creatures in heauē, earth, and vnder the earth, ouer death and lyfe, ouer ſynne, and ryghteouſnes.
Al men borne in ſynne.For I knowledge and can teſtifie by the ſcripture, that al mē cam of one man Adam, and of theſame thorough the byrthe brynge with them, and inherite, the fal, treſpas, & ſynne, whiche theſame Adam in Paradys,Gen. iij throughe the deuyls wickednes dyd perpetrate and ſo with hym are borne in ſynne, lyue and dye, and muſt be condemned to euerlaſtynge death: Yf not Ieſus Chriſte were come to ſuccour vs, and as an innocent lambe had taken vpon hym, al oure tranſgreſſyons and ſynnes, ſatiſfyed for vs by hys paſſyon, and yet dayly ſtandeth and maketh interceſſyon for vs, as a true mercyfull mediatour, Sauiour, and onely prieſt and Byſſhop of oure ſoules.Eſa. liij. Rom. ij Gal. iij. i. Tim. ij Heb, vij. ix. Io xvij. i. Ioh, ij
Hereby do I reiecte and condemne as for a mere errour, all ſuch doctrine as commendeth our free wyl, as that whih ſtryueth cleane againſt ſuch helpe and grace of oure ſauyour Ieſus Chriſte. For ſeynge without Chriſte, death and ſynne be oure Lordes. & the deuyl oure God and Prince, there can be no ſtrength nor power, no witte nor vnderſtandyng, whereby we be able to prepare oure ſelues or to thinke towardes the righteouſnes and lyfe. But muſt he blynded and captyue, at the deuyls and ſynnes owne commaundement, to do & to thinke, whatſoeuer pleaſeth him, and is contrary to God, and hys commaundementes.
Newe & olde PelagiansIn lyke maner do I alſo condemne bothe new & old Pelagianes,
Original ſynne.that wil not graunte the originall ſynne to be ſynne, but that it ſhould be a lacke or impedimēt. But for as much as death goeth ouer al men, muſt nedes the original ſynne, be no
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mal faulte, but an excedyng great ſynne, as ſ. Paul ſaithRom. vi i. Co. xv The reward of ſynne is death. And agayn ſynne is deathes ſtyng.Oſe. xiij So ſaith alſo Dauid Pſal. li.Pſal, li. Beholde I was ſhapen in wickednes, & in ſynne hath my mother cōceyued me. Be ſaith not My mother hath conceyued me with ſynnes, but I, I, I am ſhapen in wickednes, and my mother hath conceyned me in ſinne. That is, I am growē of ſinful ſeede in my mothers wōbe as may be gathered of the Ebrewe texte.
Furthermore, I do reiecte and condemne alſo, as mere deuelyſh ſectes & errours, al orders, rewels, cloyſters, mynſters, and al what ſoeuer of men, beſydes and without the ſcripture, is inuented and inſtituted, ſtablyſſhed with vowes & plightynges, notwithſtondyng that many great Saynctes haue lyued therein, and as the electes of God, at thys tyme thereby haue bē ſeduced, and yet at the laſt by the faith in Ieſu Chriſt were delyuered, & eſcaped. For ſeyng ſuch orders, inpuſters & ſectes, to that intent haue lyued, and are kepte, that by ſuche wayes & workes men wil and maye be ſaued, and eſcape from ſynne and death. So is it an open abhominable blaſpemy, and denyeng of the onely helpe and grace of
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ure onely Sauyour and Mediatour Ieſus Chriſte.Act. iiij. For there is none other name geuen vnto vs, whereby we maye be ſaued, but onely thys, whiche is called Ieſus Chriſte. And it is impoſſyble, that there ſhoulde be more Sauyours, wayes, or meanes to be ſaued, than through the onely righteouſnes, whiche is oure ſauyour Ieſus Chriſte, whiche is geuen vs freely and ſetforth of God, as oure onelye mercy ſeate. Rom. iij.Rom. iij
It were wel good, yf Cloyſters or inpyſters were kepte and mainteyned to thys yntent that yonge people therein myght be taught the worde of God, the Scripture and Godly nourtoure, whereby myght be educated brought vp and prepared, men of learnynge and diſcretion, apte for Byſſhoppes, Curates and all maner of myniſters of the churche, and alſo mē of learnynge and diſcretion, for the gouernaunce of the publyke weale, and honeſt diſcrete learned women whiche afterwarde myght knowe, howe to kepe houſe Chriſtenly, and to brynge vp childrē. But to ſeke there a waye of ſaluation, that is a deuelyſhe doctryne, and a fayth diabolical .i. Timot. iiij.i. tim. iiij
Holy orders of God inſtituted.But the holy orders, and ryghte Mynſters of God inſtituted are theſe three. Prieſthode, matrimony, and tēporall power.
Church miniſters.Al ſuche as are found in the cure or miniſtration of the word be in a holy, ryght good ordre and ſtate, acceptable vnto God, as they that preache, miniſter the Sacramentes, they that procure and further the cō
mon boxe, clarkes, boyes, or ſeruauntes, that ſerue ſuche perſons, &c. All theſe be pure holye workes before God.
Father & mother.In lyke maner, whoſoeuer is a Father and mother, and ruleth hys own houſe honeſtly, and bryngeth vp chyldren, in Goddes ſeruyce. Thys is alſo mere holynes, and a holy worke, and a holy order.
Childrē FamilieItem, where as the chyldren, or familye be obedyent to theyr parentes, or rulers, is alſo mere holynes, and whoſoeuer is founde therein, is a lyuynge ſayncte vpon earth.
In lyke maner alſo, Prynces, or ſuperiours, Iudges, Offycers, Chauncelers, Scrybes, ſeruauntes, maydēs, and al they that do ſerue ſuch, moreouer al ſuch as mekely obey, is al mere holynes, and a holy lyfe before God.
Superiours Subiectes.Becauſe that theſe three ſtates or orders are comprehended and eſtablyſhed in Gods worde, for whatſoeuer is grounded vpon Goddes worde, muſt nedes be holy, for Goddes worde is holy and ſanctifyeth althynges, that be of it, or in it.
Chriſtiā ChariteBeſydes theſe thre eſtates or Orders, is nowe the commune order of Chriſtian Charitie and loue, wherein mē do not onely ſerue the thre orders, but alſo euery nedy perſon in general in al maner of benefytes, as to refreſſhe the hungry, and the thurſty &c. to forg
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ue vnto the enemyes.Matth. xxv. To praye for all men vpon earthe, ſuffre al maner of wronge vpon earth.
Beholde, theſe are called good workes euery one. And yet is none of theſe Orders a waye to ſaluation. But the onely way remayneth aboue all theſe, namely, the ſayth in Ieſus Chriſt.
To be holy, & to be ſaued.For there is great difference, betwene to be holy, and to be ſaued. We are ſaued onely throughe Chriſt. But we be holy, bothe through ſuche fayth, and alſo by ſuche godly eſtates and orders. The vngodly maye alſo haue many holy thynges, and yet are they not ſaued thereby, for oure God will haue ſuche workes of vs, to hys prayſe and glorye, and all they that ſo are ſaued in the faythe of Chriſte, doo ſuche workes and kepe ſuche Orders.
The eſtate of wydowes and virgynsAnd whatſoeuer hath ben ſayde of the ſtate of matrimony, the ſame muſte alſo be vnderſtande of the eſtate of Wydowes and virgins, for they belonge alſo to the houſe, and to the houſe kepynge. Yf nowe theſe orders and godly eſtates do not worke ſaluation, what ſhoulde than the deuelyſh mynſters and cloyſters doo, which are come vp bare & naked without Goddes worde, and beſydes that ſtriue and rage furiouſly againſt the onely waye of fayth?
Holy GhooſtThyrdely, I beleue in the holye Gooſt, which with the father and the ſonne is very God, and from the Father and the ſonne euerlaſtingly procedeth. But a ſeueral perſon, in a Godly ſubſtaunce and nature. Through the which, as a lyuely, euerlaſtynge Godly gyfte, & grace, are al faythful people garnyſſhed with fayth and other ſpiritual gyftes, rayſed vp frō death, delyuered from ſynne, and made ioyful and confortable, bolde and ſure in conſcience For thys is oure reioyſing yf we do feele the witnes of thys ſpirite in oure hartes, that God wyll be oure father, forgeue oure ſynnes, and hathe geuen to vs euerlaſtynge lyfe, freely, And that al through the merites of Chriſte, whiche by hys death hath purchaſed for vs ſuche a ſpirite, and that we oure ſelues through oure workes can deſerue nothyng, but is geuen to al them that heare the worde of God, and embrace it.
Theſe are the three Perſons, and one God, whiche hath geuen hym ſelf whole and all vnto vs, with al that he is and hath.
FatherThe father geueth hym ſelfe vnto vs, with heauen and earth, and all creatures, that they muſt ſerue and be profitable vnto vs. Howe be it this gyfte was darkened through the fall of Adam, and become vnprofitable.
Sonne.Therfore dyd afterwarde the ſonne alſo geue hym ſelfe vnto vs, al hys workes, death, wyſedome, and ryghteouſnes, and reconcyled vs to the father, whereby we are quickened agayne and iuſtifyed, and alſo maye knowe and haue agayne, the Father with hys gyftes.
And becauſe that thys grace could profite no man, yf the were kept ſo cloſe and hydden, that ſhe coulde not come vnto vs.
Holy GhooſtTherfore cometh the holy Ghooſte and geueth hym ſelfe alſo, whole and al vnto vs, which teacheth vs to knoweledge ſuche benefytes of Chriſt ſhewed vnto vs, helpeth vs to receyue and kepe them, profitably to vſe and diſtribute them, to increaſſe & forther them. And doth euen theſame inwardely and outewardely. In wardely, through faithe, and other ſpiritual benefites. Outewardely through the Goſpell, through Baptiſme, & the Sacramente of the aulter, through the whiche as by thre meanes, or wayes, he cometh vnto vs, and putteth in our mynde the death, of Chriſt in vs, and maketh it profitable to oure ſaluation.
Baptiſme.Therfore do I holde and knowe, that lyke as there is but one Goſpell, and one Chriſte. Euen ſo is there alſo no more but one Baptiſme. And the Baptiſme in it ſelfe, is a Godly Ordinaunce, euen as his Goſpell is alſo. And lyke as the Goſpell, is not falſe or vntrewe, becauſe ſome doo falſely vſe, or teache or beleue the ſame. Euen ſo is not Baptiſme falſe, or vntrue, all though ſome did receyue it or geue it withoute faith, or did otherwyſe abuſe it.
Anabaptiſtes. Donatiſtes.Wherfore I do vtterly reiecte and condemne the doctrine of the Anabaptiſtes, and Donatiſtes, and whatſoeuer they be that Baptiſe agayne.
Euen ſo do I ſpeake & knoweledge
Supper of the Lordalſo of the Supper of the Lorde, that euen there by the very body and bloud in breade and wyne monthely is eaten and dronken. Allthough the Prieſte whiche dothe miniſter the ſame, or they that do receyue it, did not beleue, or did other wayes abuſe it. For it ſtandeth not in mannes beleue or vnbeleue. But in Goddes worde and ordeyninge. Excepte, that they before did alter & falſely interpretate Goddes worde and Ordinaunce, as the preſent enemies of the Sacramente do, whiche in dede haue nothinge but breade and wyne. Becauſe they haue not alſo, the wordes and ordinaunce inſtituted of God. But haue peruerted and altered the ſame after theyr owne fanthaſye.
One holy Catholike ChurchAfter this, I beleue, that there is one holy Catholike Churche vpon earth, that is the felloweſhippe and nomber, or congregation of all Chriſtians, through oute the whole worlde the onely Spouſe of Chriſte, and his miſticall body, whereof alſo he is the onely heade, and that the Biſſhoppes or curates are not heades, nor Lordes nor brydegromes of the ſame, but miniſters, frendes, and as that worde, Byſſhop ſygnifyeth, Ouerſeers, ſurueyours, and Purueyers.
Chriſtianite diſperſed in al the worlde.And theſame Chriſtianite is not onely vnder the Romyſſhe Churche, or Pope, but diſperſed throughoute the whole worlde, as the Prophetes haue ſhewed,Pſal. ij. Pſa. xix that the Goſpell of Chriſte ſhoulde come in al the worlde. Pſal. ij. Pſalm. xix. So that vnder the Pope, Turkes, Perſes, Tatters, and euery where the Chriſtianite is diſperſed bodely. But congregated ſpiritually in one Goſpel and faythe, vnder one heade whiche is Chriſte. For the Papacye is vndoubtedly, the ryght kyngdome of Antichriſte, or the ryght tyrannye agaynſt Chriſte, which ſitteth in the tempel of God, and ruleth with traditions of men, as Chriſte. Matth. xxiiij. and Paul .ij. Theſſa. ij. do declare,Matth. xxiiij. ij. theſſ ij Howe be it beſydes thys alſo, the Turke, and al here ſyes, whereſoeuer they be, belonge alſo to thys abhomynation, which is prophecyed to ſtande in the holy place. But nothynge lyke vnto the Pope.
Remiſſyon of ſynnes.In thys Chriſtianite, and whereas ſhe is, there is remiſſyon of ſynnes, that is a kyngedome of grace, and of the ryght Pardon, For euen there is the Goſpel, Baptiſme, the ſacrament of the aulter, wherein remiſſion of ſynnes is offered, geuen and receyued, & euen there is alſo Chriſte and his ſpirite and God.
And withoute thys Chriſtianite, is no ſaluation, nor remiſſyon of ſynnes. But euerlaſtynge death, and damnation. Although there be great apearaunce of holynes, and many good workes, yet all is in vayne. And thys remiſſyon of ſynnes, is not at one tyme, as in Baptiſme to be loked fore,
Nonates.as the Nonates do teache, but as oftē and many tymes, as man hath nede of the ſame vntyl the houre of death.
Popyſh PardonBut the Pardon which the Romyſhe Churche hath and geueth is a blaſphemous ſeduction, and deception, not onely becauſe that it is a ſeueral thing inuented, and ſet vp, ouer and beſides the cōmune remiſſion Which through oute the whole Chriſtianite, through the Goſpell and Sacramentes is geuen, and thereby the commune remiſſion is diſhonoured and fet at nought, but alſo becauſe it ſtablyſſheth and groundeth the Satiſfaction for ſynnes vpon mennes workes and merites of Saynctes. Notwithſtādinge that onely Chriſt can ſatiſfye for vs, and hath ſatiſfyed for vs.
To praye for the deade.For the deade, for as moche as the Scripture maketh no mention there of, holde I that of free intention it is no ſynne, thus or in lyke maner to praye, Lorde God yf the Soule be in ſuche caſe, that ſhe maye be helped, voucheſaf to be mercifull vnto her, &c. And whē that is done ones or twyſe, then lett it ſuffiſe. But the diriges, and Soule maſſes and yerely myndes, are not auayliable. And it is the deuills fayre or market.
Purgatorie.Vve haue alſo nothing in the Scriptur of Purgatorie, and it was ſurely brought vp by Robyn good fellowe, or by ſuche illuſiōs of the deuill. Therfore holde I that it be not neceſſary to beleue one, howe be it all thinges are poſſible vnto God. And he coulde punyſſhe the Soules well ynough after their departinge frō the body. But he hath not declared it by worde or writtinge, wherfor alſo he will not haue it beleued, how be it I know will a Purgatorie beſydes, but of that is not to be taught in the congregation, nor yet to be hādled agaynſt it with foundations and vigilies.
Vvorſhipping of ſaynctes.Of worſhipping of Saynctes, haue other taken in hand, before me. And it pleaſeth me, & I beleue it alſo, that onely Chriſte ought to be worſhipped as oure mediatour, this geueth the Scripture and it is ſure. Of worſhippinge of Saynctes is nothing in Scripture. Therfore muſt it nedes be vnſure, and not to be beleued.
Vnctiō
The vnctiō. Yf ſhe wer kepte according to the Goſpell. Mar. vi. & Iac. v. myght be ſuffered.Mar. vi Iaco. v. But to make a Sacramēt there of is in vayn For euē as in the place of diriges & Soul maſſes, well might be made a ſermō of death & euerlaſting lyfe, And ſo prayed by the
buryal, and rememberyng oure ende, (as it appeareth that the elders haue done) do were it alſo well done, that men wente to the ſpeke, prayng & geuynge good exhortacyons. And yf mē woulde anoynte hym with oyle beſydes, ſhoulde be free and at liberte in the name of God.
Confeſſyon.Of Confeſſion, holde I and knowe that ſhe oughte to be free withoute compulſyon, not bounde with lawes, to any tyme, perſon or faſſhyon, But for as muche the abſolutyon, whiche is ſpoken therein and receaued (which is none other but Goddes owne worde, and alſo ought to be receyued none otherwyſe then yf God dyd ſpeake it hym ſelfe) So do I take confeſſyon for ſuche Abſolutions ſake, to be a wholeſome confortable, profitable thynge wherein a ſorowful, miſerable conſcience, may ſeke and fynd conforte and helpe.
Reherſal of ſynnes.And whoſoeuer doth deſpyſe it that he deſpyſeth Goddes word, and is not worthy of the ſacrament, howe be it the reherſall of ſynnes is not neceſſary, but it is ſufficient, that a man notifye that thyng, which at that ſame tyme doth pricke or encombre his conſcience.
Matrimony Prieſthode.Euen ſo nede not men alſo to make a Sacrament of matrimony, & prieſthode. For they are neuertheles holye orders ynough in them ſelues. Therfore is penaunce nothing elles, but the exercyſe & power of baptiſme. That theſe two ſacramentes remayne baptiſme, and the ſupper of the Lorde beſydes the Goſpell, wherein the holye Ghooſt doth plenteouſly offer geue, and worde remiſſyon of ſynnes vnto vs.
MaſſeBut for al abhominatiōs do I hold the maſſe whiche is preached and ſold for an oblation or ſacrifyce, and good worke, wherevpon now all mynſters and cloyſters do ſtande, but God willynge ſhal ſhortly be layde. For although I haue ben a great ſhameful, abhominable ſynner, and haue ſpente, and loſte my youthe alſo damnably, yet are theſe my greateſt ſynnes, that I haue ben ſuche a holy freer, & with ſo many maſſes by the ſpace of xv.
yeres haue ſo abhominably offended, martyred and plaged my deare Lord. But thankes and prayſe be geuen vnto hys ineſtimable goodnes, for euer, that he hath brought me oute of ſuche abhomination, and yet dayly preſerueth me, (althoughe I am very vnthankeful) and ſtrengthened me in fayth.
Chaſtite. Pouertie. Obedience.Wherfore I haue perſwaded, and yet do perſwade, to leaue and forſake the mynſters, and cloyſters with their vowes & to geue themſelues abroade in the ryght order of Chriſte, to thintent that men may eſcape frō ſuch abhominatyon of maſſes, and blaſphemous holynes, as chaſtiſe, pouerte, obedience, whereby men intende to be ſaued, for as godly as it was in the primitiue churche, to kepe virgyns, ſo abhominable is it nowe that men thereby denye the helpe & grace of chriſt, For we cā lyue wel ynough virgyns, wydowes, and chaſte, withoute ſuche blaſphemous abhomination.
ImagesImages, belles, maſſe garmentes, dechynge and trymynge or Churches aulter lyghtes, and ſuche lyke, holde I indifferent, and at libertie. Howe be it, I take Images oute of the ſcripture, and of good hyſtoryes, very profitable, wherfore I holde not with the deſtroyers of al Images.
Reſurrection of the deade.Laſte of all I beleue the reſurrection of the deade at the laſt daye, bothe of the good and the badde, that euē there euery man maye receyue in his body, accordynge to hys deſeruinge, and that the good ſhal lyue perpetually with Chriſte, and the wicked dye euerlaſtingly with the deuyll, and hys Angels, For I holde not with them that teache. That the deuyls alſo ſhall at the laſte come to ſaluation.
Thys is my faythe, for thus beleue all true Chriſtians, and thus teacheth vs the holye Scripture. But what ſoeuer I haue here ſpoken to litle, ſhal my bokes ſufficiently teſtifie & declare.
Vvherfore I deſyre al faythful hartes to beare my recorde, & to praye for me, that in thys fayth I may perſeuere and make myne ende. For (whiche God forbidde) yf I ſhoulde throughe temptation perſecution or neceſſite of death ſaye any other thyng, It ſhould be falſe, and I will knoweledge openly by thys, that it is falſe and of the deuils inſpiratiō, whereunto helpe my, my Lorde, and Sauiour Ieſus Chriſt, bleſſed for euer and euer.
AMEN.
Of the right Olde Church, what, where and who ſhe is, and where by ſhe maye be knowen.
THe cauſe, wher fore the papiſtes do cal vs heretykes, is thys. They ſaye, that we be fallē frō the holy churche, & haue ſet vp another newe churche. Here vpon is to be anſwered. For as muche as they boaſte thēſelues, that they be the ryght churche, ſo ought thei to proue the ſame, yf thei by any ground (for we deſyre not much groūd) proue the ſame, then will we yelde oure ſelues, come and ſaye: Peccauimus, miſerere noſtri. But yf they cā not proue it, thē muſt thei nedes confeſſe (be it willyngly or vnwillyngly) that they be not the churche, & that we cā not be heretikes, for falling frō that vyle church. Yea whyleſt there is no mediation, ſo muſte we be the church of Chriſt, & they the churche of the deuil, or cōtrariwiſe. Therfore lyeth very much on this poynt, that mē proue, which is the tru church. As lōg as that profe is not there, it is in vayn that the one part boaſte thē ſelues the church, & cal the other heretykes, The one partie muſt nedes be falſe & wrōg.
Two maner of churches.But there be two maner of churches, frō the beginnyng of the world vntill the end the which ſ. Anguſtyn calleth Cayn, & Abel, And the Lorde Chriſte cōmaundeth vs, that we ſhould not receyue the falſe church & diſcerueth him ſelfe two churches one true, another falſe Math. vij. Beware of falſe Prophetes which come vnto you is ſhepes clothynge &c.mat. vij. Vvheras Prophetes be, euē there be churches, wherein thei teache. Yf the Prophetes be falſe, thā be the churches falſe alſo, which beleue & follow the prophetes. Now could we neuer as yet hitherto obtayn of the papiſtes, that they would ſhew, wherfore that they are the right church, but they ſtande onely vpon the ſaynge of Mat .xviii. That men muſte heare the churche, or elles they muſt be loſt.Matth. xviij. And yet in the ſame place Chriſt ſaith not, who, where, or what the church is: but whereſoeuer the church is, euen there ſhould mē heare her. Euē thatſame do we cōfeſſe & ſay alſo. but we aſke, where, & who is the church of chriſt, not of the name, but of the beyng do we aſke
Lyke as yf I ſhould aſke a dronken man beyng halfſtepyng half wakyng, or a foole I praye the tell me, who, or where is the Church? And he ſhoulde anſwer me, tenne tymes one after another, nothing elles but thus, mē ought to heare the Churche. Howe ſhoulde I heare the church not knowing, who or where ſhe is? Yea ſaye they we Papiſtes, haue abydē in the firſt old church frō the Apoſtles time hitherto, therfore be we rightly deſcēded frō the olde churche, & remayne hitherto, but ye be fallē frō vs, & are become a new churche agaynſt vs. Anſwer, But howe then yf I ſhould proue, that we abyde by the right old church: yea that we be the right old church? and that ye be fallē from vs, that is frō the old church, & haue reared a newe church againſte the old church: that ſame let vs heare.
Baptiſme.Fyrſte, wil nor can no man denye this, that we as wel as the papiſtes came out of the holy baptiſme, & are called chriſtians of the ſame. Now is baptiſme no newe thinge, nor yet of vs at this tyme inuented, but it is euē the ſame olde baptiſme, that Chriſte hath inſtituted, wherein the Apoſtles and the primitiue church, and all chriſtians thereafter, hitherto are baptiſed. Haue we nowe theſame baptiſme, & the firſt olde (and as in Simbole ſtandeth Catholice, that is the hole chriſten) church and are euen baptiſed in the ſame, then belonge we ſurely in theſame old and hole chriſten church, which with vs together, & we with her together come of one maner of baptiſme, & is concernyng baptiſme, no difference. Baptiſme is the chiefe & firſt ſacramēt, without the which al other be nothinge, as thei muſt cōfeſſe thē ſelues. Therfore cā not the papiſtes, with the trueth cal vs a new church or heretikes, ſence we be children of the old baptiſme, as wel as the Apoſtles thē ſelues, & the hole Chriſtianite.Eph. iiij One maner of baptiſme.
Supper of the Lorde.Secondarely, wil nomā denye this, That we haue the bleſſed Supper of the Lorde, lyke and euen, as Chriſte hym ſelf hath inſtituted. And the Apoſtles there after, and the hole Chriſtianite hath vſed, So that we eate and drynke with the vniuerſall Chriſtianite, of on borde, and receyue with them one maner of olde ſacrament, and haue therein nothing renewed nor channged. Wherefore we be with them one maner of Church, or as S. Paull ſaith i. Cor
.xi. one body, whiche eate of one breade, & drynke of one drynk.i. Cor. xi Vvherfore the Papiſtes can not call vs heretikes or newe Churche, excepte they muſte call Chriſte, the Apoſtles and the vniuerſall Chriſtianite heretykes before, euen as they do in dede. For we be with the olde Churche, one Church in one Sacrament.
Kayes.Thyrdely, can noman denye. That we haue the right olde kayes, and vſe them none otherwyſe, then to bynde & to loſe ſynnes that be all agaynſte Goddes commaundement, as Chriſte hath inſtituted them, & as the Apoſtles and the vniuerſall Chriſtianite haue vſed them hetherto. And haue alſo one kaye & vſe with the olde Church, wherfore we be the ſame olde Church, or at the leaſt in it. For we make no newe keye, nether make we newe lawes, nether do we there with, exclude kynges & Princes and their tēporall powers. But onely ſhutte the ſynners out & into the kyngdome of heauen like as the olde Churche hath done (by the commaundement of the Lord) where in the Papiſtes do falſely belye vs, yea blaſpheme the olde churche, the Apoſtles and Chriſte hym ſelfe in vs.
Office of preachynge.Fourthely, can noman denye, That we haue the office of Preachinge, & the word of God ſyncerely & rychely, earneſtly teachinge & dryuynge the ſame, without any maner of addiciōs of new propre mānes tradiciōs. Euē as Chriſt hath cōmaunded. And as the Apoſtles & the vniuerſal chriſtianite haue done: we inuēte no newelties. But we hold vs & abyde by the olde worde of God, as the old church hath hadde it. Therfore be we with the ſame, the right old Churche, as one Church that teacheth & beleueth one Goddes word. Vvherfore the Papiſtes agayne blaſpheme Chriſt hym ſelf, the Apoſtles. And the vniuerſal Chriſtianite, whē they calle vs new & heretikes. For they fynd nothinge by vs, but the olde faſſhion, of the olde Church, that we be lyke vnto the ſame, and be with her one Church.
Symbolum or Cred of thapoſtles.Fyfthely, cā nomā denye, That we hold, beleue, ſyng, & cōfeſſe. The Crede or Symbolum of the Apoſtles, the old faith of the olde Church, in al thinges lyke with her not makyng or addynge any new thinge there vnto. Vvherby we perteyne in the old Church and be one with her. Therfore let not this pece alſo be imputed vnto vs of the Papiſtes with the trueth, as hereſie and newe Church. For he that beleueh and holdeth with the old Church the ſame is of the olde Church.
Praye
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Sixtely, nomā can denye this, That we haue one lyke prayer, with the old church & the ſame Pater noſter, not inuentinge any new or other. And ſynge euē the ſame Pſalmes with one accord of mouthe, & hart: laudinge & thākyng God, lyke as Chriſte hath taught the ſame, and as the Apoſtles and the old Church haue vſed the ſame, And commaunded vs to followe the ſame exā
ple. So that the Papiſtes agayne for this can not call vs heretikes or newe Church, but they muſt fyrſt of all blaſpheme Chriſt hym ſelfe, with his deare olde Churche.
Worldly power.Seuently, can noman denye, That we with the olde Church bothe teache and affirme. That men ought to honoure the temporall Powers, and not to curſe them, nor yet compell them to kyſſe the fete of the byſſhoppe of Rome. Whiche alſo we haue not inuented of newe. For S. Peter .ij. Pet. ij. curſeth thoſe that ſhould newly inuēte and cra
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tely do ſuche thinges.ij. Pet. ij And S. Paull. Roma. xiij. is on oure ſyde.Ro. xiij. And alſo the olde and vninerſall Chriſtianite. So that in this thynge alſo, we may not be called newe, as the Papiſtes blaſpheme God hym ſelfe in vs, But we be, & perteyne in the olde holy Apoſtolike Churche as the right chyldrē and membres of the ſame. For we haue taught tru obediēce allwayes to be done vnto oure hyer powers, whether it be to Emperour or Prince, whiche alſo we haue done oureſelues, and haue prayed for them hartely.
Matrimony.Eyghtely, can noman denye. That we
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aude and pr
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yſe Matrimony, as a Godly bleſſed, and acceptable creation and ordinaunce, for the frute of the body, and agaynſt the fylthynes of the fleſſhe. And haue not of newe inuetēted the ſame by oure ſelues, neither is the vſe there of newly by vs imagined, muche leſſe, as of newe teathers forbidden. But euen as God from the beginnynge hath created and Chriſte confirmed. The Apoſtles and the olde Churche, haue honoured and taught the ſame euen in the ſame olde rule of Goddes inſtitutynge haue we abyden. And be therein agreable with the olde Churche, yea and right kynd membres of the ſame. So that men may ſee howe the Papiſtes agayn carnally, laye vnto vs ne we fanglednes.
Perſecution for the wordes ſake.Nynthly, can noman denye. That we haue euen the ſame ſufferinge, (as S. Peter ſayeth) whiche oure brethren haue in the worlde, we be perſecuted in al parties, yea ſlayne, drowned, hā
ged, & all maner of tormentes is layde vnto vs for the wordes ſake, & it gothe with vs euen as with the olde church. And be in this point aboue meaſure lyke vnto the ſame. So that we may well ſaye. Vve be the right old church or at the leaſt her comparteners & lyke fellowes in ſufferinge. For we do not inuente ſuche thinges of newe, but we fele it well ynough. Yea we be euē (as the olde churche is alſo) lyke vnto the Lord Chriſt hym ſelf vppon the croſſe.
There ſtād before the croſſe, Annas and Caiphas, with the Prieſtes, and blaſpheme the Lord. Alſo beſydes that they haue crucified hym. Euen lyke as the byſſhoppe of Rome, Cardinalles, and monkes, haue iudged, condemned and murthered vs, and haue ſhed our bloude, and ſclaunder vs yet beſydes that. There ſtād the ſouldiours, that is The worldly powers partely & ſclaunder vs alſo. Moreouer the vnthrif
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the murtherer on the left hād. H M. with his conſortes, whome god hath iudged and hanged in chaynes in hell, muſt alſo there vnto adde his ſclaundering. In ſo moche that this pere as an olde ſigne of the olde churche, aboundantly maye be ſene on vs.
The churche vſeth no vēgaunce.Tenthly, can nomā denye, That we alſo do not ſhede bloude agayn, nether murther, hange, & reuenge oure ſelues as we oftentymes myght & yet coulde do. But euē as Chriſt, the Apoſtles, & the old church hath done. So we ſuffre exhorte, and pray for thē. Alſo opēly in the church, in the letany & ſermōs, lyke as chriſt our Lord hath done & taught, & the olde churche alſo. So that here in alſo we behaue our ſelues cōformable to the olde faſſhion of the olde church.
For as muche nowe as the papiſtes knowe that we in all ſuche poyntes, an whatſoeuer there be more of them be conformable vnto the olde churche, and maye lawfully be called the olde churche (for ſo much as ſuch poyntes be not nowe, nor of vs inuented) It is a merueylous caſe, howe they may be ſo bolde, ſo ſhameles to belye & to condēne vs, as though we were fallē frō the churche, & hadde begonne a newe church. Notwithſtonding, that they cā
not fynde, any newelties by vs, that was not vſed in the olde and righte Churche, in the Apoſtles tyme. In ſo muche that I thinke verely. This be the tyme, Wherof Daniel .vij. ſayeth.Dan. vij. The olde aged ſat hym doune, after that the lifte horne had ended his blaſphemynge and the iudgement geuen. For the primitiue olde Churche breketh forth agayne (lyke as the ſonne after the cloudes, behynde the whiche cloudes the ſame ſonne was, but not ſo bryght ſhyninge) And that preſumptuous horne ſhall periſſhe. And all ſhall haue an ende, as euen there is cō
teyned, and the worke it ſelfe declareth where of to diſpute, is no tyme here.
But myght any man ſaye. There is yet a faute in one thynge, namely in faſtynge for ye heretikes faſte not (ſay they) Oh Lorde God, yf faſtynge be a poynt belonginge to vs of the olde Churche then is it a piteous caſe, yf it be a pece perteynynge to the Papiſtes of the newe Churche, ſo is it that they faſte not. And lyue ryotouſly alſo upon the faſtynge daye, more than vpon the holy daye. Yea we do not onely faſte. But ſuffer (with S. Paul) hunger,i. Cor. ij which we maye eaſely perceyue by oure pore Curates their wines and chyldrē dayly, and by many other pore folkes more, oute of whole eyes the hunger doth appeare, & haue ſkāte breade and water, & beſydes that they go fynger naked, hauynge nothing of their owne. The huſbandman and the Citezen geueth nothing. The nobilite taketh, ſo that there be fewe of vs that haue ought, and yet can not helpe enery man. Thereto ſhoulde mynſters & cloyſters ſerue. But the other he dro
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ued in couetouſnes.
Laza
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dyeth hungryIn ſo much that Lazarus muſt dye for hunger. Wherfore the Papiſtes laugh, howe be it, they declare therby, that we be the old thurch, which ſuffer the ſkornes of the deuills children to oure hynderaunce.
Hereby haue we nowe declared, and ſhewed, that we be the righte olde Churche, and with the vniuerſall Catholyke Churche one body, and one communion of Saynctes. Declare nowe alſo ye Papiſtes. That ye be the
right olde Churche, or lyke vnto it. But that be ye not able to do. But I will proue, that ye be the newe falſe Churche, whiche euer is fallynge awaye from the right olde Churche, and becometh the harlotte and ſcoele of the deuill.
Of the newe falſe Church, what, where, and who ſhe is, and whereby men ſhall knowe her.
New baptiſme & holynes in Poperye.
Fyrſt ye do not abyde by the fyrſt old baptiſme, for ye haue of newe inuented many other baptiſmes. And teache that the fyrſt baptiſme, through ſynne be loſt, and that man muſt make ſatiſfaction by his owne workes. And ſpecially, that by mōkery a mā becometh as pure, as yf he come oute of the baptiſme of Chriſte. Vvhereby ye haue filled the worlde with Churches and Cloyſters.
Satiſfaction.And thie poynt, Satiſfaction is the begynnynge and occaſion, dore and entraunce into all abhomination of Popery, lyke as in the Churche, Baptiſme is the begynnynge and entraunce to all grace and remiſſion of ſynnes. For where as baptiſme is not, there helpeth nothinge Sacrament, keyes nor any other thinge, yf the Satiſfaction had not ben enterpryſed, than ſhould not, Pardō, Pilgrymage, Fraternite, Maſſe, Purgatory, monkerye, Mynſters, and the mooſt parte of all abhomination, haue ben inuented, and the Papacye ſhoulde not haue ben ſo large and fatte. Therefore haue they wel named the ſame a Baptiſme in their Churche, that hath wrought ſo many Baptiſmes, Sacramentes and remiſſions of ſynnes, yea alſo hygh holynes, that is the ſame theire owne righteouſnes, and worke holynes, wherof we haue writtē not a lyttell. Vvho hath cōmaunded you or where is it written? Where do ye fynde in the olde Churche, that ye maye inuente ſuche baptiſmes and holyneſſes? Who is here an heretike and newe churche.
Pardō.Secondarely, haue ye dryuen your Pardons throughout all the whole world as a baptiſme, yea as a floud that waſſheth awaye ſynnes. In ſo muche that ther is no corner in the world wherein your Pardons haue not ben ſolde & geuen. And all the worlde is full of Bulles & writtynges. Vvho hath cō
maunded you? or where is it written? Vvhere do ye fynd it in the old church that ye maye ſtablyſſhe ſuche a newe baptiſme and waſſhinge away of ſynnes? who is here the hereticall newe church. Are ye not it euē the hooryſhe church of the deuill.
Holy water and
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aſt.Thyrdely, haue ye drynen the holywater &
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, not onely in all churches but alſo in euery corner as a clenſynge (or baptiſme) of ſynne, and haue alſo taught great witchecrafte therein. As diſt
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uam ſale ſheweth: Vvho hath comaunded you this. Vvher is it writtē. Vvher do ye fynd it in the old church, or inſtitutiōs of the Apoſtles. Vvho is here the new affallig church.
Pilgremages.Fourthely haue ye inſtituted Pilgremages for to merite Pardō, or fergeuenes of ſynnes, which for as much it is done withoute the office of the keyes, through your owne merites, is alſo a newe other Baptiſme, or clenſyng of ſynnes. Vvho hath cōmaunded you wher is it writtē. Vvhere do ye fynde it in the olde church, that ye ſhould inſtitute ſuch new remiſſiō or bapti
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me. Vvho is here the newe runne awaye Churche.
Fraternitie.Fyftely, haue ye erected fraternities innumerable. In ſo much that ye haue alſo filled the worlde with Bulles and lettres, & all for Pardon & remiſſion of ſynnes, & deſeruynges. Vvhich onely is the office of the holy Baptiſme and ſacrament. Vvho hath commaunded you. Vvhere is it written? Vvhere do ye fynde it in the olde Church, that ye haue authorite to induce ſuche newe remiſſions or merite? And who can reherſe, howe many maners of newe
faſſhions ye haue inuented, to forgeue ſynne for money or propre deſeruynges. Vvho is here the newe Churche, with newe doctrines and Sacramentes, whereof neyther Chriſt, Apoſtles, Scripture, nor yet the old church haue any thinge knowen.
Sacrament of the aulter of the vniuerſall Church robbed.Sixthely, who will reherſe al the abhominable newellies which ye haue inuented in the hygh worthy holy Sacramēt of the body & bloude of Chriſt. Vvho hath cōmaunded you. Vvhere is it written, where do ye fynde it in the olde church. That fyrſte maye take and robbe this Sacrament from the vniuerſall church, and leaue onely the one kynde, & appropriate the hole onely to the Prieſtes.
Secondarely, alſo the ſame onely kynde, not to teache and increaſe faith but to chaunge it into a worke of obedience of the Churche.
Thyrdly. The ho
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e ſacrament (yf it elles as than be a ſacramēt) not in the remēbraunce of Chriſte, of hym openly to preache, and to geue hym thankes for his paſſion. But to ſelle it vnto the other for a Prieſt offer, and propre deſeruinge of a wicked perſon, and to make the ſoules in purgatory partakers thereof, and to alter it mooſt abhominably and blaſphemouſly for all temporall neceſſities, euen as a heathē ſeruice of Idolles yea as a ſhamefull iuglynge, Vvhereby ye haue ſtilled & defaced, the remembraunce of Chriſte (for the whiche Chriſt did inſtitute it)
And notwithſtādinge that ye were elles, ſo pure a church, as the Apoſtles church, & yet much purer. Neuertheles doth this onely abhominable, horrible pece whiche by the counſayll of the deuil ye haue inuēted of new, make you a new of falling hereticall church, yea an earthy whoor of the deuil, & a ſcoole of hell. For this parte is ſo abhominable, groundeles & euill, that in this lyfe, no tonge can expreſſe, nor no harte cōprehende it, vntil the later daye appeare.
Reade, gather and heape all the miſchief to gether. Vvhatſoeuer the deuil with you all agaynſt vs cā imagine & lye a thouſande tymes as muche intre to it, yet for all that will it not be a
ſmal chippe in cōparyſon of this great beam
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, where on not one, but douteles all the deuills, with all the Craftyeſt k
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aues, in ſixe hundreth yeres haue buylded. This is one of the right poyntes:
Abhominatiō in holy place.Vvhiche Chriſt calleth an abhominatiō to the holy place. Vvherfor not onely we ſhould & muſt flee frō you, as frō the great wrath of God. But alſo heauē & earth trēbleth, & abhorret ſuch a denne of theues, for this pece doth not onely cauſe no church to remayn. But alſo maketh thereof the fouleſt doug
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hill of the deuil, that is in earth.
The Turke, Tatterues and Iewes be nothing lyke, ſo euill a dēne of murtherers, as the Popyſhe churche is in this one point. For they onely denye Chriſt, & tourne their backe towardes hym. But theſe take hym here before the, ſpitte at hym, ſcorne hym, blaſpheme ſlaunder, defame & marter hym, & playe a more horrible paſſiō with hym then was done vnto hym corporaly by the Iewes. He go your wayes nowe boaſte your ſelues the holy church frō the which we be fallē. The deuil abyde
with you in ſuch a church, & all ſuche as hold w
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h you in that trade, God ſaue vs frō it, euen as he hath graciouſely pluckte vs away from it, wherfore be laude and prayſe vnto hym for euer.
Seuently, who hath commaunded you to make this neweltie? That ye haue made new keyes and wrought two falſe warthes, wherewith ye do not forgeue ſynne, nor yet withhold it, as the olde keyes do with vs, And in the vniuerſal olde churche. But ye do inſtitute of newe ſynne, and murther, whereas elles be none in your runne awaye, and murtheryſſhe church, whereby with importable and innumerable lawes, ye entangle and bynde the Chriſten conſciences, ye treathen and kyll, for eatynge, drynkyng, clothyng places, dayes, and ſuch lyke outwarde thynges, whiche Chriſte hath geuen free. Colloſſ. ij. and the olde Churche hath kepte without any ſynne or feare.Collo. ij Beſydes thys, ye put downe Kynges and Prynces, as though ye were God youre ſelues. Howe is here fallynge awaye, or newe churche? The deuyll abyde with you in thys blaſphemous, murtheryſhe, ſynful, and dā
nable peace we be come agayne to the olde church, lauded & prayſed be god.
Eyghtly, who hath commaunded you, ouer and aboue the maner of the olde Churche, and contrary to the cō
maundemēt of chriſt, to preache other wyſe thā he hath cōmaunded? Matth. xxviij. Go & teache thē to obſerue what ſoeuer I cōmaūdeth you.Matth. xxviij. He ſayth not whatſoeuer ſemeth to you right & good Iohā. xiiij. The holy gooſt ſhall teache you al thynges, & bring to your remē
braūce, whatſoeuer I haue tolde you.Ioh. xiiij
Mens tradicyons, & lyes in the Papacye.But ye haue filled al churches and ſchooles ſo ful of your dregges & dōg that is mannes doctrine & lyes, and arayed al places ſo foul with your vomite & filthynes, that (as Eſay ſayeth) no more roume is lefte, and yet ye will be called the churche.
Priuate maſſe.And this point is beſydes the priuate maſſe, alſo one of the worſte abhominations, whoſe hurt & plage cā not be grounded nor expreſſed, whereby ye haue edifyed a newe church for the deuyl, & haue ſerued hym with the ſame, In ſo much that it is nothyng but ſoule murther, and the very Molech, deuourer of chyldren, whiche ſuffreth not (as yonder Molech did) the ſoules of the chyldren to be ſaued, although they were burned corporally, but contrarywyſe ſuffereth the bodye to lyue a ſhort ſpace, but the ſoul burneth perpetually.Molech Leuit. xviij. Leui. xx Hiere. xxxij. I can not for tremblynge recyte muche of the calamitie of the innumerable falſe Idolatrous murtheryſſhe doctryne in Poperye, thys is, our newe goodly Churche.
Bodely head of the Romyſhe ChurchNynthly, who hath cōmaunded you thys froward newe fang lednes in the Churche, which is a ſpirituall kyngedome, that ye ſet vp a bodely heade, namynge hym the mooſt holyeſt: for as muche as there can be none other, but a ſpiritual h
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ade, which is Chriſt? Thys is the thy
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e abhominatiō moſt damnable, in youre moſte holye, yea mooſte hellyſh
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we church. For the olde churche knoweth nothyng there of, for ſhe
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bydeth by her head, euen as we out ſhe knoweth that it is the deuils owne creation, and ſhoulde come, euen for ſynnes ſake, accordynge as ſhe hathe declared it .ij. Theſſal. ii. The man of ſynne, and chylde of perdicion ſhall ſette hymſelfe in the tempell of God, and ſhewe hym ſelfe as God.ij. Th. ij. Euen ſo hath Daniel ſayd alſo, that he ſhould deſpyſe the olde church and the God of hys fathers, and ſette vp another newe God, & newe churche (that maye helpe hym to ſtablyſſhe hys newe God).Da. xij.
Vvho hath nowe the newe offallynge Churche, haue it the olde, & we, whiche do abyde by the ryght old heade, and abhorre the newe deuelyſſhe heade: Or haue they it, That worſhippe the newe deuelyſſhe heade, kyſſe hys fete, and recey
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e bleſſyng of hys two fyngers, that exalte hys doctrine aboue the worde of God, and honoure not the old ryght he
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de with one knelyng, yea alſo not o
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es remēbre hym, and hys bleſſynge, vhich he hath purchaſed for vs with
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ys hole body and bloude?
But thys deſolation is ſo
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homynable and horryble,
Abhomination in Poperythat to ſpeake of it a littel, helpeth nothynge, And yet no Angels longe is able to declare it ſufficiently. That thynge which Goddes owne monthe nameth abhomination, muſt nedes be a greater abhomination, than all tonges can expreſſe.
Vvorſhyppyng of ſainctesTenthly, who hathe commaunded you to ſette vp thys newe Idolatryer? That ye do inſtitute worſhippyng of ſaynctes, Canonyſe ſaynctes, ordeyne faſtynges and holy dayes, to honoure them, euen as though they were goddes themſelues, that men do put theyr truſt and confidence in their merites, more then in Chriſt hymſelfe, and in hys bloude and merites, whome you haue ſet forth and declared vnto vs, as a iudge, whome we muſt pacifye & obteyne grace of hym, by hys mother, and by the interceſſion and merites of all ſaynctes, with our holy ſeruice.
Churches of the heathen.In ſo muche that youre churche in thys article is become nothynge elles, then the churches of the heathen, whiche worſhypped, Iupiter, Iuno, Venus, Diatra, and other dead perſons, And lyke as the Romayns in theyr citie of Rome dyd edificate a Pantheon, Euen ſo haue ye alſo buylded a Pantheon, that is a churche of al the deuyls. Thys ſhal ye not fynde in the writtynges of the Apoſtles, nor in the yonge Churches after them, which in tymes paſt alſo would not ſuffer the Images of fayncies, ſo that muche bloude was ſhed for it, I omitte that they ſhoulde worſhyppe & pray to the ſaynctes, which onely is dew to god,
Matrimony cō
dēned.Eleuently, who hathe cōmaunded you to make hys newe ioye. That ye condemne and ſclaunder matrimony, and iudge it vncleane & vncomely, for goddes ſeruice, haue ye that of the Apoſtles or of the primatiue old church? Yes truely, for S. Paul ſaith .i. tim. iiij That ye ſhould come vnder hypocriſye and departe and ſteppe a ſyde frō the faith, & old church, as a very harlot of the deuyl, whiche ſhoulde receyue ſuche doctryne of the deuyl, and preache agaynſt matrimony, and yet lyue youre ſelues in diſſemblyng chaſtite, that is in al maner of vnclenlynes.i. tim. iiij
Thys neweltie ſewe with her noble frutes, that the grounde wyl beare you no longer. And God with hys iudgement hath begōne to preaſſe into it, & to hallowe thys newe holy church euen into hel fyre, And wil not be intreated to the contrary. Thys knowe we, Thanked be God.
Abuſe of the tēporall ſwoord in the papacyeTwelftly, who hath commaunded you to make this newnes? That ye rule and warre with the worldly ſweard and vſe the ſame for the mooſte parte, for to ſhede innocent bloude? Haue ye ſene ye ſharp eyed flitter myſe, that the Apoſtles or old churche ſubdued the worlde with the ſworde, or augmēted the churche by battayl? whence come ye then I praye you, that boaſte your ſelues ſucceſſours of the old church, & cal vs the newe waueryng Churche, which notwithſtandyng holde with the olde churche, and came of the ſame But ye came of that runne away the deuyls harlott your new murtheryſh and lyenge Church.
Purgatorye reliques.There are yet many more of thoſe newe knackes, as purgatory, reliques hallowynge of churches, and of ſuche ſwarmynges, the hole decrees and decretall with other innumerable bokes full of cleane newe inuentions, whereof the olde Churche, and the Apoſtles neuer knewe. But who is able to recyte al the multitude of this fond or duſte, yea poyſon and deuelyſſhe lyes: Thys ſhal ſuffiſe at thys preſēt, to ſhewe, howe ſhamefully the Papipiſtes, by theyr. H. M. lye, when they cal vs to newe, runne away. Heretical churche. But that theyr broken edged ſworde, gothe throught theyr owne harte, & appeareth euidētly, that they haue forſaken theyr olde Church, and her olde brydegrome, and are runne away from her, as an archedeuils harlot, whiche is not onely heretycal, (for that worde is to littel and to honeſte for ſuche ſhameful knauerye) but the Antichriſtiſhe harlot, and goddes enemye, yea that exalteth her ſelfe aboue God (euen as her brydegrome would do alſo in heauen) the deupls laſte and moſt ſhamefull ſpouuſe.ij. Th. ij
But we, for as much as we eſchewe and abhorre ſuche deuelyſſhenes and newnes, and holde oure ſelues agayn to the ryghte olde churche the virgyn and pure ſpoūſe of Chriſt. Are we vndoubtedly the very old Church, withoute all hooredome, and newnes, whiche remayneth hitherto vnto vs, and we come of the ſame, yea be regenerate of her, as the Galathians were of S. Paul. For we dyd alſo of late ſticke earneſtly in the hynder part of the hellyſſhe hoore the Popes newe churche, which we lamente that we haue ſo ſhamefully ſpente ſo muche tyme & paynes in the ſame denne. But thankes and prayſe be to God, whiche of that reade blaſphemous harlot hath delyuered vs.
Yf yet ſuche newnes in the Papacye were but ſlyghte newne or coulde be, then were they after ſome forte for tranquillities ſake to be ſuffered, lyke as one weareth and ſuffereth his newe coate. But nowe cleaueth this deuelyſſhe poyſon and infernall murther ther on.
The byſſhop of Rome wyl haue his mennes tradicyons to be taken for goddes ſeruice, &c.That the cōmaundement of the churche, muſte be called holye Goddes ſeruice, good lyfe, ſpirituall conuerſatiō, wherein a man deſerueth grace and lyfe (yf he obſerue it) either wrath and death (yf he do not obſerue it). This is of lyes to make trueth of the deuyl God, and of hel to make heauen, And contrary wyſe.
Therfore is the popyſſhe church ſo ful of lyes, deuyls Idolatrye, hel, murther, and of all miſchief that it ſwarmeth. And it is here tyme to heare the voyce of the Angel. Apo. xviij. Come away from Babylon my people, that ye be not partakers in her ſynnes, that ye receaue not of her plages, for her ſynnes are gone vp to heauen &c.Apocal. xviij.
Image of the later iugement.In tymes paſt, where as the paynters paynted the later iudgement:
Payntyng of the popyſhe churchethei fayned hel a great dragōs heade with a very wyde mouth, wherein in the myddes of the flame ſtode the Pope, Cardinals, Byſſhoppes, prieſtes, mō
kes, Emperour, Kynges, Prynces, & all maner of men and women, but no yonge chyldren. I coulde not deuyſe of a trueth howe the Popyſſhe church
myght or coulde be more goodly, compendiouſly and playnelyer paynted or deſcrybed, for doubteles ſhe is the deuourynge of hel, where vnto ſhe abydeth the Pope hymſelf, and deuoureth al the world in the botomeles pit of hel, through the deuils mouthe, that is through her deuilyſh preachynge & teachynge. Surely it hath not bē inuē
ted of a foolyſſhe fellowe, bylyke oute of Eſay. v, where as he ſayth,Eſay.
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hel gapeth & openeth her mouth maruelous wyde, that their pride and boaſtynge bothe her rychemē & welthe with ſuch as reioyce therein, may deſcende into it. But yf it did chaunce to be made ſo vnaduiſedly or vnwarely, truely then is it an Image very wel happened, to ſet oute to the ſymple man the popyſh church, to thintent that he may be ware of it, and flee from it, whiche hathe deuoured al, ſaue the yonge chriſtened chyldrē, wherof we ſhal intreate more here after.
Here wil and may they ſaye, why doſt thou reuile vs ſo ſhamefully, as a newe runne awaye Churche, ſeynge we haue alſo the Baptiſme. Sacrament, keyes, Crede, and Goſpell, as well as the olde churche, of the which we dyd deſcende. And thou thy ſelfe aboue haſt graunted, that euen we as well as ye, procede from the Olde Churche.
I make anſwer, It is true, I graunte that the churche wherein ye ſitte, cometh from the olde Churche, as well, as we, and hath alſo euen the ſame Baptiſme, Sacrament, keyes, and texte of the Byble, and the Goſpell, And I wyl prayſe you yet hyer, and knowledge that we, of the Churche vnder you (not of you) haue all thynges receyued, what wyl ye more? Are we not honeſte ynough? Wyll ye not from hencefurth leaue vs vncherked, by the name of heretykes. Vve cānot take you for Turkes nor Iewes (as is aboue ſpecifyed) whiche be oute of the Churche.
But thys ſaye we, that ye do not abyde by it, and become the runne awaye, departynge houryſh churche, (as the Prophetes vſe to cal it) which abydeth not in the Churche, whereof ſhe is borne and nouryſſhed, ye runne oute of the ſame Churche, and from the ryght huſbande or bridegrome (as Hoſeas ſayth of the people of Iſrael) to the deuyll Baall, Molech, Aſtaroth, vnderſtande ye not thys. I wyll tell it you.
Departynge frō the ryghte churche vnto the falſe.Ye are all vndoubtedly baptiſed in the ryght baptiſme of the olde church as we ſpecially in chyldhode, and whatſoeuer ſo baptiſed, liueth and dyeth, vntyl in the ſeuenthe or eyghte yere, before it haue vnderſtandynge of the hooryſſhe Churche, of the Romyſhe Byſſhop, that is ſurely ſaued, whereof we doubte nothinge, but wha
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it cometh to age, and heareth your lyenge preachynges, of youre deuelyſh newelties, beleueth and followeth the ſame, Than becometh it a deuelyſſhe harlot with you, and falleth awaye from hys baptiſme and brydegrome (as hath chaunched vnto me wyth other) buyldeth and truſteth vpon hys owne workes, euen as ye hooremongera, in your hoorehouſes and deuils Churches preache, notwithſtondyng that it was baptiſed, to truſt & buylde onely vpon hys onely deare brydegrome, and
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ure Lorde Ieſus Chriſte, whiche hath geuen hym ſelues for vs.
And it goeth euen lyke, as yf an honeſt yonge fellowe, ſhoulde bryng vp a poore youge, beggeryſſhe, comfortles mayde, for to be his ſpounſe in tyme to come, & make hymſelf ſure with her, and ſhe ſhould kepe her ſelfe chaſt and honeſt, vntylſhe were man able. And as then tourne her eyes, and behelde other fellowes, that ſhould lyke her better, waxe hoote and be ſet on fyre vpon them, and forſake her hertely beloued & true brydegrome, whiche had delyuered, nouryſſhed, kepte, brought vp, clothed, decked, trymed, & kepte her gaye, and ſuffre her ſelfe of euery man to be made an harlot.
Thys harlot whiche before was a pure virgyn, & deare ſpouuſe, is nowe adeuorced runne awaye aduontreſſe, a houſe whore, a chāber whore, a kepe whore, whiche in the houſe in mayſtres, and hath the keyes, beddes, kytchen, celler, and al thynges in her power ſo abhominable, that in comparyſon of her, the cōmune free harloties heggehoores, feldwhoores, landwhores, campwhores, be in a maner holy. For thys is the right archewhore, and properly a deuils whore.
Of ſuche whores ſpeaketh Oſeas,Oſe. i and yet more roughly, and almoſte to rough, the Prophet Ezech. Cap. xxiii. whiche ye may reade,Ezech. xxiij. yf ye wyl know what maner of harlot your churche is For ſuche a whore do I meane, when I name you an offallyng, runne away harlot, whiche in youre youthe were baptiſed right Chriſtians, in our deare Lorde, and dyd lyue certen yeres, as the olde Churche. Afterwardes whā ye waxed great, and came to vnderſtandyng (euen as I my ſelfe with all other dyd alſo) ye ſawe and hearde the goodly ceremonies of the Popyſh churche, beſydes that, the auauntage, honour, & authorite, which ſhine & glyſter therin, yea the ſuperſticious, holynes, and ſolempne Gods ſeruyce, and
counterfaicte kyngdome of heauen, forgettynge your catholyke faythe, baptiſme and Sacrament, and became the carnal Scolers and yonge harlotts of that Leua the Archewhore (as the Comedyes ſay, vntyl ye old whores make agayne yong harlottes, and ſo furth increaſe and augmente the Popes ye the deuyls churche, and ſeduce many of the ryghte virgyns of Chriſte, ſo borne by baptiſme, making them alſo in proces of time to Archewhores. This I ſuppoſe beſpokē plaine ynough that ye & euery mā may vnderſtād, what we meane. For though ye counte ſuche newelties amonge you for tryfles, ye which haue no god, nor regard him, neuertheles is it afore god, horryble, abhominable, Idolatry, murther, hell, and al myſchyef, which God can not abyde, wherfore he wyll condēpne that Archeharlot for euer.
Thereof prophecyed Peter,ij. Pet. ij where as he ſpeaketh of you ſuch newe Prophetes & churches .ij. Pet. ij. They ſpeake ſwelling wordes of vanitie, & thei entyſe through luſtes in the voluptuouſnes of the fleſhe, thē that were cleane eſcaped, but nowe are wrapped in errours, They promiſe thē liberte, remiſſion & Pardon, where as they them ſelues are the bonde ſeruauntes of corruption.
Item, They were eſcaped from the fylthines of the worlde, through the knowlege of the Lorde and of the ſauyor Ieſu Chriſt. And are yet tangled agayne therin and ouercome. And ſo is the later ende worſe with them then the beginnynge. It were better for them, not to haue knowen the waye of rightuouſnes, then after they haue knowne it to turne from the holy commaundement, that was geuen vnto them. It is happened vnto them according to the true Prouerbe. The dogge is turned to his owne vomet agayne. The ſowe that was waſſhed in her ſwymmynge is turned agayne to her wallowinge in the myre.
This are ye, and ſo haue I ben alſo. There haue ye youre newe, of fallinge & runne awaye church playne ynough deſcribed, and cleare ynough ſet oute before your eyes. For we knowlegs not onely. That ye with vs are come oute of the right Churche, and haue ſwymmed with vs in bapfiſme and are waſſhed through the Bloude of oure Lorde and Sauioure Ieſu Chriſt as S. Peter here ſayeth. But ſaye alſo that ye are in the Churche, and alſo abyde therin. Yea verely, that ye therin ſitte and rule as ſaynete Paule prophecieth.ii. Theſ. ij. That the curſed Antichriſte ſhall ſitte in the Tempell of God (and not in a horſe ſtable) &c.
But of the Churche, or membres of the Churche, are ye no more. But in that holy Churche of God, do ye execte this youre newe of fallinge Churche, the whorehouſe of the deuill and innumerable whore domes and Idolatryes or Newelties, whereby ye ſeduce, the Chriſtened and redemed ſoules with you. And deuoure them through helles mouthe in the botomles pytte of hell, with innumerable flockes. To the harrible pitiefulnes and diſquietnes of harte, of all them that with ſpirituall eyes ſee and
knowe the ſame.
But it is God, that through his wō
derfull allmightie power, by you amonge ſo many abhominatiōs, & deuelyſhe whoredomes yet ſaueth the yōge babes, through baptiſme and ſome old folkes, but very few that in theyr ende haue turned agayne to Chriſte, of whiche ſorte I haue knowen a greate nombre myſelfe. So that for all this: The righte olde Churche with her Baptiſme, and Gods worde dothe ſtill remayne amonge you. And youre God the deuil through ſo many newe Idolatries with all youre deuelyſſhe whoredome was neuer able to deſtroy it cleane.
Church in Elias tyme .iij. Reg. xvij.Euen as in the tyme of Elias, whē all (howe be it they were all Goddes people, that is, ſuche as were called the holy Churche, and boaſted that God whiche had broughte them oute of Egypte) was full of Baall, Idolatrye and whoredome in all the whole lande, that there was not one aulter left for God. And yet for all that were reſerued ſeuen frō thouſand men, of all the multitude of thouſandes, among the which were the Chyefeſt and the beſt, which went all to the deuill. And in the wildernes vnder Moſes al dyede ſauinge theſe two Ioſua and Caleb.
Goddes worke is called, Conſummans and abbreuians, that he ſaueth a certein fewe by his grace. When the whole multitude in his wrath periſſheth whereof S. Paule Rom. x. plenteouſly writteth.Rom. x.
Euē ſo did Daniel alſo propbecye longe before.Da xij. That vnder Anthechriſt ſhoulde be a tyme of wrath, and ſuche trouble as neuer was vpō earth. And S. Paull whiche taketh his prophecye out of Daniel euen there ſayeth alſo.ij. Theſ. ij. That God ſhalbe diſpleaſed, & ſuffce to come mightye erroures, becauſe mē receyued not the loue of truethe that they might be ſaued.
Heretikes arrianes.I pray you, let vs behold oure owne hittories, that is, The hiſtories of the Chriſtianite. Vnder Conſtantius the ſonne of Conſtantyn was the indignatiō of God ſo great, that the heretikes of the Arrians, had taken in all the churches of the world, excepte twa
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n. And notwithſtondinge at that tyme were the Byſſhoppes, and alſo the Arrians them ſelues learned, wyſe, honeſt, honourable, & earneſt men before the world. Vvhat ſhoulde than be vnder the Byſſhoppe of Rome. Vvhere as no Byſſhoppe knoweth nor exercy ſeth his office. But lyueth Epicuryſhly and hoggyſſhly. There muſt nedes be the very deuill.
Vvherefore the miſerable, blynde, hardened Popyſhe aſſhes, muche leſſe vnderſtande, Vvhat Churche or God is then a Cowe or Sowe vnderſtandeth. The church is a hygh, depe, hydden thinge, that noman may know her nor ſee. But onely, muſt be taken & beleued by the Baptiſme, Sacramente, and worde, Mans doctrine, Ceremonies, Shauen Crounes, longe gounes Byſſhops battes, & the hole popyſhe rablement doth leade farre wyde from it, euē into the very holl. I omitte that it ſhoulde ſignifie the Churche. For to the churche pertayne alſo naked Children,
man, woman, Ploweman & Citegen, whiche haue neither ſhauen crounes Byſſhoppes hattes, nor yet maſſe garmentes vpon them.
Diſtinction / betwene the right and the falſe Churche.
Papiſtes ſett as much by mās doctrine as by Gods worde.
HEre myght the papyſtes paraduēture deſyre, yea they will haue it by compulſion. That ſuche newe Articles of their newe Churche, ſhoulde beſydes the olde Articles of the olde Churche be obſerued or ſuffered, yf not they woulde haue vs to be heretikes, and tyd out of the waye. For the Popyſſhe Aſſe, is ſuche a dull Aſſe, that he neither can nor will learne to diſcerne betwene Goddes worde and mans traditions. But kepeth bothe lyke.
This do they declare thereby. That they nowe often haue intended, to make with vs an accorde or agreemēt and made as thoughe they woulde ſomethinge abate, and that we ſhoulde alſo abate ſom what, to thintēt that bothe to gether mighte be ſtablyſſhed ſhowe be it they neuer mynded the ſame earneſtly. But onely to rente vs away and to trouble vs.)
Papiſtes.Neuertheles men may ſee ſo muche therin howe that they haue ſette them ſelues aboue God as the Antichriſtifſhe blaſphemours, Thinkynge that that the doctrine ſhoulde be right as longe as they will. And when they will no more that then it ſhoulde no more be right. For they woulde haue the authorite, ſomwhat to abate thereof or not, at their pleaſures. And euen as they geue it or take it, euen ſo ſhoulde we receyue it. Offringe vs ſuche an abhominable filthnes, ſhameles, with oute any ſemblaunce, very openly. Whereby they them ſelues declare, that they haue no more a ſubtill deuill, that rydeth them as they had a certein hundreth yares a goue. But the cōprehēſible Tulpyn, Clubbyſhe deuill, that can couloure hym ſelfe no more for iniquitie.
Goddes worde to abate or chaungeFor, ſeynge they offer them ſelues ſomthinge to abate, deſyring the ſame alſo of vs, they do teſtifie: That they regarde as muche, Mannes doctrine, as Gods worde. It lyeth not in God hym ſelfe to abate or chaunge his own worde. For he can not denye and alter hym ſelfe. And his worde abydeth for euer. Vvherfore whoſoeuer ſhoulde vndertake to abate or alter it, the ſame muſte nedes haue a hyer Power and authorite then God hym ſelfe. For he would not haue altered Moſes lawe, yf he had not before by his worde promyſed to alter it. Vvherfore alſo noman will entrepriſe the ſame then the Antichriſte, as Daniel. xij. & S. Paule do ſaye.Da. xij. Vvhiche exalteth hym ſelfe aboue God, namely the Papacye.
What ſhoulde men nowe handle with ſuche people, yea with ſuche dull and groſſe aſſes, whiche ſuppoſe, that Goddes worde is a reede whiche is moued with euery blaſte of wynde hither and thither, whereof they haue the rule. Or (as they do rather thinke) that it is a counter, whiche after their damnable frowardnes muſte ſignifie accordinge as they caſte or laye it vpō the rule. Euen ſo pretely do they vnderſtande, what the church is, yea euen therewith ſhew they aboundātly, that they deſpiſe God and his word highly and moreouer ſette them ſelues aboue God and can not be his Church.
The holy Chriſten Churche. (I talke nowe with oure owne fellowes. For with the Popyſhe aſſes. Clutters and ſtones, is no vnderſtandinge) ſeynge nor hearing, is not a reede nor Counter. No, ſhe wauereth not, nor geueth backe, as the deuills harlott the Popyſhe church, which lyke an aduou treſſe, thynketh that ſhe ought not to cleaue vnto her wedded huſbāde. But that ſhe may lawfully ſwarue, geue backe, & admitte, euen as the whoremō
ger will haue it. But ſhe is (ſayeth S. Paul)i. Ti. iij. a pyller & ground of the trueth. She ſtandeth ſure (ſayth he) & is a ſure grounde. And not a falſe or deceyuable grounde. But a grounde of trueth which neither lyeth nor deceyueth, neither gothe aboute with any lyes. But whatſoeuer wauereth or doubteth, the ſame can not be truth.
And whereto were a Churche of God profitable and neceſſary in the worlde, yf ſhe woulde wauer, and be vnſtable of her wordes? Or inſtitute euery daye ſome newe knacke, & nowe geue this, and nowe take awaye that, yea where vnto were ſuch a God profitable, that woulde teache vs ſo to wayuer and to doubte?
Theologyes of the Papiſtes.as the Theologie of the Papiſtes teachet, that men muſte doubte of mercy. Vvhereof is writtē ynough beſydes. For all though the Papiſtes in all other cauſes had ouercome, yet be they condēned in this Chyef Article, that they teache. That we muſte doubte of the grace of God yf we be not worthy ynough before, through oure oune ſatiſfaction, or merites, & interceſſion of ſaynctes. There be their Bookes, writtinges & ſeales Cloyſters, Mynſters, & alſo yet their bayly ſhauen Crounes and maſſes to beare witnes.
And for as muche as they teache this Article, that they ſtoude vpon their owne workes and doubtes, as they can none other. So is it euident, that they muſte nedes be the Churche of the deuill.
Wayes vnto ſaluation.For there can be no more wayes, than theſe two. The one, whiche truſteth vnto Goddes mercy. The other that buyldeth vpon oure owne merites and workes. The fyrſt is the waye of the olde Churche, and of all the Patriarkes, Prophetes, and Apoſtles as the ſcripture witneſſeth. The other is the waye of the Roomyſhe Byſſhop, and of his Churche. This can noman denye, no, not H.M. and all the deuills them ſelues. There ſtandeth (as often hath ben ſayde) recorde, Bookes, Bullus, Sealles, Vvrittinges, Mynſters, Cloyſters, ſo that it may be teſtifyed by all the worlde.
And there is S. Pet. Act. iiij. There is none other name geuē, whereby we may be ſaued, but onely Ieſus Chriſt.Act. iiij.
Agaynſt this ſayeth the kyng of Rattes at Rome, No not ſo. But there are many other names wherby the people muſte be ſaued, ſpecially. Myne name after that, all ſuch as I will S. Frauncys, Dominyke, and all propre workes that bryng in mony vnto me. And lay kyng & Emperour vnder fote. Here is holynes & ſaluation, Chriſt is no more neceſſarye nor profitable, &c.
Church of chriſt ſuffereth no lyes nor falſe doctrine.But to come agayn to oure matter. That the Churche of Chriſt dothe not lye nor deceyue, muſt they confeſſe them ſelues in deſpite of their hartes. Where woulde they elles become? They muſt ſaye: That ſhe is a rocke Matth xvi. agaynſt the which hell gates can not preuayle.Math. xvi. Or as S. Paule gloſeth the ſame, a piller and grounde of truth.i. Ti. iij. This (I ſaye) to graunte, we thanke them not. Euen ſo ſayeth alſo the Crede of the children that ſhe is a holy Catholyke church. And S. Paull i. Cor. iij. The tempel of God is holy whiche ye are.i. Co. iij But whoſoeuer defyleth the temple of God, hym ſhal God deſtroye. Therfore can & may the holy church a byde no lyes, nor falſe doctrine. But ſhe muſt teache nothinge but mere holynes and truthe, that is onely the worde of God. And yf ſhe teache any lye, then is ſhe cleane Idolatriouſe and the whorys church of the deuill.
Goddes ſeruice of the kynges of Iſrael.What did it profite vnto the kynges of Iſrael, to boaſte that they ſerued the God of Iſrael, whiche had brought them oute of Egypte. There with named and meaned they. The very God of their fathers. And did alſo obſerue the whole lawe of Moyſes. But for as much as they beſydes that, did alſo honour Calues or Baal, or at the leaſt there with, of mannes imagination. Did inſtitute newe Goddes ſeruice, to the honour of the very true God So was it all loſt. For agaynſte the ſame was Goddes cōmaundemēt. Thou ſhalt haue none other God beſydes me.
And Moyſes Deu. iiij. and xij. had cōmaunded,Deut. iiij. xij. that they ſhoulde not pretende any newenes or alteration, or of their owne imaginatiō, ſayeng: What
ſoeuer I commaunde the that ſhalt thou do. Thou ſhalt take nothinge from it, nor put any thinge there vnto. Thou ſhalt not tourne from it to the lefte hande nor to the righte hand, That is. Thou ſhalt neither make it better nor worſe, neither diminyſhe nor alter any thinge. Vvhereof we reade in the Prophetes in dyuers places, howe that they rebuked kynges. Prieſtes and the people becauſe they inuented dayly newe wayes, and did not abyde in the righte waye and onely pathe.
Onely the way vnto ſaluatiō is the word of GodFor whatſoeuer ſteppeth a ſyde frō the worde of God (whiche onely is the waye) as he ſayeth, I am the waye, the truthe and the lyfe,Io. xiiij. appeare it as good and fayre as it maye. So is it notwhitſtanding doubtles, errour, lyes, and death. For it is without the word of God, that is withoute the waye, truthe and lyfe. And what nede ſhoulde we haue of the worde, yf we withoute the ſame coulde fynde wayes for oure ſelues?Pſal. xxix. For the worde is onely the lanterne of oure fete, and the lyght of oure pathes, which lighteth in the darke places of the worde, as S. Peter ſayeth.ij. Pet. i As that kepeth not the ſame alwayes before his eyes whither can he go elles, than in darkenes. So that light is in darkenes to thintent that we ſhoulde guyde oure ſelues therafter in darkenes.
New articles in the new papiſticall churcheNowe let vs behold the newe Articles one after another, which are come vp in the newe church of the Romyſhe Byſſhop. So do we fynde, that they be al withoute Goddes worde, that is withoute waye, truthe and lyfe, onely of mannes deuotion or good ſemynge or of the Popes iniquite inuēted. Therfore as the Papiſticall churche is full of Pardons, propre merites. Fraternities, worſhippinges of ſaynctes, monkerye, maſſes, ſatiſfaction, and ſuche lyke of the aboue named percelles, as Goddes ſeruices. Euen ſo is ſhe therwith, full of Errours, lyes, Idolatrye, vnbeleue, Murther, and ſumma full of all deuils churches. For they can not ſaye that, the worde of God teacheth ſuche pointes.
Church can not erre.But nowe that they muſte confeſſe, that the holy Catholyke Church muſte be holy and a grounde of truthe, withoute errour and lyes. Quia Eccleſia non poteſt errare. So muſte they lykewyſe confeſſe, that they are not, nor yet cā be the ſame holy church ſeynge they be full of ſuche abhominable errours, lyes and Idolatrye. But they are the very runne awaye, depa
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tinge, wycked harlott of the deuill, whome ſhe followeth and ſerueth in ſuche horrible lyes.
But myght ſome ſimple harted ſoule (as men calle them) ſaye: What myght it hurte, that men kept the worde of God, and did ſuffre beſydes that, all theſe peeces, or at the leaſte ſome of them that myght be ſuffered, lykewyſe alſo to remayne. To this I make anſwer. They maye be called goodherted people. But they be euill harted, and deceyuable hartes, or people. For thou heareſt that it can not be. To teache any other thinge beſydes the worde of God. To ſerue any other beſydes God, beſydes the lyght of God ordeyned in darkenes, to lyght another, It is doubteles and erronious wyſſhe, and an errour, yea although it were but one clauſe only.
For the church ſhoulde nor can not teache any lye or erroure, No, not in any poynte. Yf ſhe teache one lye, then is it al falſe, as Chriſte ſayeth.Luce. xi. Luc. xi. Take hede therfore that the lyght be not darkenes in the, yf nowe thy body be thorouly lyghte, ſo that it haue no part of darkenes, than ſhal it be whole lyghte, that is, it muſt be lyght altogether, and no part of darkenes there remayuynge. Onely Goddes worde or trueth, and no errour, nor lye, muſt the Churche teache, and howe were it alſo poſſible to be otherwyſe? ſey
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ge Goddes mouth is the Churches mouthe, And agayne, God can not lye, no more can the churche alſo.
❧ Diſtinction betwene the doctryne, and the lyfe.
TRuth it is, to ſpeake after the lyfe, that the holy church is not withoute ſynne, accordyng as ſhe knowelegeth in the Pater noſter, forgene vs our treſpaſſes.Mat. vi And i. Iohn. i. yf we ſaye, that we haue no ſynne, we lye, and make God a lyar, whiche calleth vs all ſynners.i. Ion. i Roma. iij. Pſalm .xiiij. and .li. But the doctryne may not be ſynne, nor repronable, neyther is ſhe comprehended in the Pater noſter, where we ſaye: forgeue vs oure treſpaſſes, for ſhe is not of oure doynge, but euen Gods owne word, which can not ſynne, nor do vnryghtuouſely.Rom. iij pſa. xiiij Pſal. li.
For a preacher ought not to praye the Pater noſter, nor to ſeke forgeuenes of ſynnes, when he hath preached (yf he be a ryghte preacher) But he oughte to ſaye and boaſte with Ieremye, Lorde thou knoweſt, that whatſoeuer is gone oute of my mouthe, is ryghte and pleaſaunt vnto the.Ier. xvij Yea he muſte boldely ſaye with Saynte Paul and with all the Apoſtles and Prophetes, Hec dixit dominus,
Hec dixit Dominus.Thys hath God ſpoken hym ſelfe, Et iterū, I haue ben an Apoſtle and a prophete of Ieſu Chriſte in thys ſermon.
Here is it not neceſſary, yea not good, to aſke forgeuenes of ſynnes, as though he had taught vntrewely, For it is Gods word, & not my worde which God may or can not forgeue me, but muſt cōfirme it, laude it, croun it, & ſaye: Thou haſt taught the truth, for I haue ſpokē by the, and the word is myne. Whoſoeuer can not boaſte thys of hys preachyng, let hym ceaſſe from preachyng, for he lyeth vndoubtedly and blaſphemeth God.
Yf the word ſhould be ſyn or vntrew where after ſhould or could thē the lyfe be directed? there ſhould ſurely the one blynd leade the other, & fal bothe in the pitte, yf the leadlyne or ſquare rule ſhoulde be falſe, what ſhoulde or coulde the mayſter then frame thereafter? There ſhoulde the one croked make the other, without ende or meaſure. Euen ſo here alſo, can the lyfe wel be ſynne and vnryghteous, yea alas it is to vnryghteous, but the doctryne muſt be lyue ryght and ſure withoute al ſynne.
Church teacheth onely Gods worde.Therfore muſte in the churche, nothynge but onely the ſure, pure, and onely worde of God be preached. Yf theſame fayle, then is it no more the church, but the ſcoolehouſe of the deuyl. Lyke as an honeſt womā (as the Prophetes vſe ſuche illuſyons euermore) ought to heare no more, but her huſbandes word within the houſe and to be dwarde, for yf ſhe heare any other mannes worde, whiche perteyneth not to her huſbandes bedde, then is ſhe ſurely a harlot.
Al theſe thinges are ſpoken to that ende, that the church muſt onely teache Goddes worde, and be ſure of theſame, whereby ſhe is called the grounde and piller of trueth, and buylded vpō the rocke, holy and vnrebukeable,
Church can not erre.that is, as we ſaye ryght and truely, The church can not erre, for Goddes word whiche ſhe teacheth, can not erre. But whatſo
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uer is taught otherwyſe, or doubted, whether it be Goddes word or not, thatſame can not be the churches doctryne, but muſte be the deuils doctryne, lyes, and Idolatrye. For the deuyl can not ſaye (ſeyng he is a lyar) and the father of lyes, thys ſayth the Lorde. But as Chriſt Ioh. viij. ſayeth.Iohn. viij. Er proprijs, Oute and of hym ſelfe muſt he ſpeake, that is lye. Euen ſo muſt alſo al hys chyldren, withoute Goddes worde, ſpeake of them ſelues that is lye.
Nowe beholde my deare frende, what a wonderful thyng is it, that we ſo ſurely teache Goddes worde, & yet be ſo weake and for great humilite ſo fearful, that we do not gladly boaſte oure ſelues, That we be the churche, witneſſes, miniſters, and preachers of God, and that God ſpeaketh through vs &c. Notwithſtandyng that we be the ſame vndoubtedly, for ſo muche as we ſurely haue and teache hys word. Thys lowelynes and fearfulnes cometh thereby, that we do earneſtly beleue, Gods worde to be ſuche a glorious and excellent thyng, that we knowelege oure ſelues to vnworthy, that throughe vs ſuche a greate thynge ſhoulde be ſpoken and done, which lyue yet in fleſſhe and bloude.
Nature of falſe Prophetes.But oure aduerſaryes, deuyl, Papiltes, ſeetes, and al the worlde, they be bolde and vnſhamefaſt, and dare folyſhely proclayme, for great holynes, here is God, we are Gods church Miniſters, Prophetes, and Apoſtles, lyke as al falſe Prophetes haue done alwayes. But lowlynes and feare in Goddes worde hath alwayes ben the ryght token of true holy church, boldnes & preſumptuouſnes in mās imagnation hath ben the ryght token of the deuyl, as it may alſo playnely be perceyued in the papiſtical decrees.
Thys is ſpokē of the doctryne, whithe muſt be pure & ſyncere, namely the deare bleſſed, holy, and onely word of God, withoute any addition. But the lyfe, which dayly muſt frame purifye & ſanctifyed it ſelfe, after the doctrine is not yet al pure or holy, whileſt this wormes, bagge fleſſhe and bloude lyueth.
Samaritane. Luce. xNeuertheles, whileſt he is a purifyenge or ſanctifyeng and ſtil furth ſuffereth hymſelfe to be healed, by the Samaritane, and dothe not deſtroye hymſelfe further more and more in vnclenlynes, It ſhalbe graciouſly, for the wordes ſake, through the whiche he ſuffereth hym ſelfe to be clenſed, remitted, freely and clearly forgeuen, and not imputed vnto hym, and muſte be called cleane. For thereby becommeth not the holy catholyke churche a harlot or vnholy, whyleſt ſhe cleaueth purely and ſurely to the word (which is her holynes) and abydeth in theſame. Ye are cleane ſaith Chriſt. Ioh. xv. not for your ſake. But for the wordes ſake, whiche I haue ſpoken vnto you.Ioh. xv.
Holines of the worde & purenes of the doctrineFor the holynes of the worde, and the ſynceryte of the doctryne is of ſuch efficacye and ſurenes, that yf alſo Iudas, Caiphas, Pilate, Pope, & the deuyll hym ſelfe ſhoulde preache theſame,
or truely baptiſe (without addition purely and vprightly) yet neuertheles the ryghte pure worde, and the ryghte holy Baptiſme ſhoulde be receyued, for as muche as there muſte alwayes be hipocrytes, and falſe chriſtians in the churche, and one Iudas amonge the Apoſtles.
Impurite of doctrineContrariwyſe, is the impuritie of the doctryne, yf it be not Gods word, or withoute Gods worde, ſuch an euil poiſoned thynge, that through S. Peter, yea an Angel from heauen ſhould preache it, yet is it accurſed. Galat. i.
Falſe teachers abyde not in the churche.Therfore, falſe teachers, and baptiſers, or falſe Sacramentaryes can not be, nor abyde in the church, as the Pſalm .i. ſayth.Pſal. i For they do not onely contrary to the lyfe, whiche the church muſt ſuffre, ſpecially, whā it is ſecrete. But alſo cōtrary to the doctrine, whiche muſt lyght and ſhyne openly, for to frame the lyfe thereafter.
Thys hath ben taught from the beginnynge, as S. Iohn ſayeth.i. Ioh. ij. They are from vs, but not of vs. And in eccleſia ſunt, ſed non de eccleſia. Item, Numerus, Sed non merito. And ſuch lyke. Whereout we haue thys diſtinctyon.
They are not al Chriſtians that haue the name.They be not al Chriſtians, that profeſſe the name of a Chriſtian. But when it cometh to paſſe that there happeneth variaunce in the doctrine, then parteth the one from the other, and then appeareth, who be the right chriſtians, namely they that haue Goddes worde ſyncerely and purely. Let thys ſuffiſe at this tyme, of the ryght churche.
¶ Of reſtitu
cion of the churches Goodes.
YF nowe the Papiſtes ſhall or can proue, that they are the ryghte holy Church, & that they haue taught none of the aboue mencyoned whoryſh Churches articles and inuentions, or haue none of them, or that oure Articles are not the ryght old churches articles, which we haue not inuented nor imagyned, Then muſt we nedes knowelege oure ſelues to be heretykes and ſteppers a ſyde. Yf they can not proue thys▪ Then muſt they contrariwyſe knowledge themſelues to be the very whoryſſhe churche of the deuyl, which frō Chriſte her Lorde is runne awaye, & hath ſuffred her ſelfe of the deuyll, through newe and other doctryne, to be abhomynably defyled. Thys after my iudgement muſt be ſure, although Iewes and Heathen, or whatſoeuer hath yet mannes witte, ſhould be iudges betwene vs.
Yf they be not the Church, but the deuyls harlot, which continued not in Chriſt. So is it groundely and myghtely concluded, That they oughte not to poſſeſſe the churche Goodes. Muche leſſe to moue thys ſtryfe (wherewith hitherto they trouble and diſeaſe Emperour & kyng) that thei ſhould be put in agayne by vs, & the goodes reſtored agayn vnto thē. For that is euē as muche, as yf the deuyls ſhould deſyre of the Aungels, that they mighte be ſet agayne in heauen, notwithſtandyng, that they knowe & confeſſe, that they dyd not continue Gods aungels but became Goddes enemyes, whiche belōg to hel fyre. Or that I ſpeake of men, It is euē as much, as yf a thefe or murtherer would demaunde reſtitution of ſuche money and goodes as he had ſtolen and robbed, whiche beynge taken frō hym, were layed vnder iudgement, or were reſtored agayn to the ryghte owners, yf not, then would he threaten to become a H. M.
But for ſo muche as in earthe in thys matter is no iudge, for they are become parcyal and becauſe the chief iudges haue made themſelues, is their iudgement of no valoure, accordynge to al lawes, and euen ſo littell alowable, as the iudgement of vs, which are the contrary part, is accepted of them, therfore muſt we let it paſſe, & abyde the ryght iudge, But yf there were a iudge in thys matter in earth, ſhoulde thys iudgement fynde it ſelfe, That they (of the one partie) not only haue no lawfull cauſe to demaunde reſtitution. But were worthy to be expelled out of the worlde, and to be ſerued, as the Kynge I
•
hn ſerued the Baalites, and as Kynge Ioſi
•
dyd ſerue the prieſtes at Samaria, and Bethel.iiii. Reg x. xxiij. For thei are (as aboue is declared) before God accordynge to the iugement of holye Scripture, the ryghte denne of murtherers, and the deuyls harlot whereout followeth, that they, the Goodes of the Churche, that is, of the poore Chriſtianite (as robbers of archechurches, and Goddes theues) haue pulled vnto them, and vniuſtly kepe them in poſſeſſyon, wherfore yet to theyr hynderaunce they follow, bothe in body and honoure, temporall and eternal deſtruction.
For thys can a chyld of ſeuen yeares olde, yea a nyged foull, tel and reken vpō hys fyngers (howe be it, that the groſſe Popyſſhe aſſe, with hys dā
nable confederates, kan vnderſtande nothyng) That the laudable olde, Emperours, Prynces, Lordes, and good people, doubteles, haue not bē of that mynde, & wyl to geue theyr Goodes, to that intent, that therewith ſhoulde nothyng but deuils harlottes, an Idolatrie, be inſtituted, decked, & honoured Much leſſe, that thei there with ſhould brynge vp and mainteyne, Soulmurtherers, church robbers, & Gods theues, But the deare churches and ſcooles, that is the holy word of God, the offyce of preachyng, & other ſeruice of the churche, Theologiens, Curates, preachers, beſydes that alſo poore folkes, wydowes, the cōfortles & ſicke to maintayn, to the prayſe & honoure of god.
Churches goodes.For thei are not called the goods of harlots, murtherers, blaſphemous of god H. M. nor goodes of the deuil, but the goodes of the church, whiche euen nowe, not onely of the ſpirituall deuils whores in the popyſſhe denne of murtherers, in mooſt abhominable wyſe, by Symonye and all manner of blaſphemye be bought, ſolde, ſtelē, robbed, and conſumed, but alſo of the corporal whores & knaues, in mooſt vnſhameſt wyſe be conſumed and expended, much worſe then was done at Sodoma and Gomorra. In ſo muche that they geue not one halfpenny towardes the mayntenaunce of a poore Prieſte, Scholler or poore man, for they be not worthy alſo for to do ſuche a ſmal good dede, But in ſtede thereof, as the foolyſhe Epicuriens, thei do mocke and laugh to ſcorne, bothe God hym ſelfe, and the worde of hys Churche. Yea thys is the goodly holy churche, whiche yet dare boaſte them ſelues holy, Counte the churches goodes for their owne, and demaunde reſtitution, but he ſhal not tarye longe that ſhall geue the righte reſtitution, vnto ſuche deſperate, ſelfe willed ſcorners, and tyrannous murtherers.
i. But for as muche as we haue no iudge vpon earth, So wil we beſydes that, that we haue the iudgemente of God the hygheſt iudge in hys holye Scripture, alſo vſe theyr own iudgement and witneſſe of the Papiſtes, in the meane whyle for vs againſt them. For thus ſayde Duke George of vnworthy memorye. That he knewe very well, that there is muche abuſyon crepte into the Churche, But that a lowſy freer oute of a Caue ſhoulde take in hande ſuche reformation, were not to be ſuffered, wel he confeſſeth (& doubtles not he alone) that your churche is ful of abuſes, that is as muche, as it is not the pure ryghte Churche, For that ſhoulde be holye and pure withoute al additions, I omitte, withoute any abuſe, as the Crede ſayeth, I beleue one holy Catholyke Church.
ij. So haue ye for your part, altogether, in the conuocation at Auſpurgh deſyred the Emperour, to handle with the Romyſhe Byſſhoppe, that he woulde ſende no more Pardons in Douchelande, ſeynge it is deſpyſed.
PardonHere do ye confeſſe your ſelues, that youre Pardon is a deſpyſed thynge, that is, an abuſe, and Idolatrye, for yf ye dyd counte it ryght and good, as a pure Goddes ſeruyce, ye coulde not with good cōſcience deſpiſe it, & deſpre to haue it aboliſhed. There witneſſeth your conſcience by your owne worde, That youre church be an Idols houſe and vnpure, whiche hath ſerued, and yet doth ſerue the deuil, and not God, with falſe vyle and beggerlye Pardons.
iij. Thyrdly, dyd euen there the Cardinal of Ment
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ſay, what wyl we muche diſpute, They haue one Article, whiche we knowe, and can not denye, but that it is ryghte, namely Matrimony, and yet we can not accept the-ſame. And though he of Mētz ſhould neuer ſaye it, yet are ye youre ſelues more ſo ouercome in it, that many of you, which wyl be the beſte, ſuch thinges openly confeſſe. Nowe tel me: Thinkeſt thou that it is a ſmal deuyls whore, that hathe kepte, inſtituted taught, honoured, and maynteyned, ſuche a terryble Article, that is Idolatrye in her Churche, that men ſhoulde counte Gods creatiō, work, ordinaunce, and bleſſynge, damnable, accurſed, and the greateſt ſynne. What euyll more abhominable coulde the deuyll
Goddes enemy hym ſelfe inſtitute, yf he woulde inſtitute any thing agaynſt God?
Howe coulde youre Church be holy by ſuche abhomination, yea, though ye alltogether hadd lyued chaſte virgyns, and yet hadd ſerued ſuche Idoles. For God did forbidde it you, as a doctrine of the deuill .i. Timo. iiij.i. Ti. iiij And what frute and holynes, ſuch Idol and his Idoll ſeruice hath wrought in your Churches, muſt ye your ſelues lament For there is Rome, the Byſſhoprykes, the hole ſpiritualtie, which beare witneſſe, yea theyr ſynnes haue filled heauen and earthe with abhomination and bloude ſhedinge. Vvhere is here your holy Churche. Vvhich with ſuch abhomination ſo deteſtably is made a whore by the deuill?
Conſilium.And what haue ye done your ſelues, that nowe ye deſyre a Counſayll nowe promyſe it, nowe delaye it, and nowe agayne ſaye it? Is your Church holy. Vvhy is the then afrayde for a Coūſayll? Vvhat nedeth ſhe a reformation or Counſayll? hath ſhe nede of a Counſayll why is ſhe holy? Will ye alſo refourme youre holynes.
We for oure parte did neuer deſyre a Counſayll for to refourme oure Churche. For God the holy Ghooſt hath by his huly worde halowed oure Churche Longe a god, yea rather ſwepte away from it all Popyſſhe whoredome and Idolatrie, that we haue all thinges (prayſed be God) pure and holy, The worde pure, the Baptiſme pure, the Sacrament pure, the
•
eyes pure, and all what ſoeuer belongeth to the church haue we pure and holy, without all mans tradition, addition, and fylthynes. The lyfe (as aboue declared) goeth not fully thereafter, as we would fayne ſee and wyſ ſhe, where vpon the Prophetes and Apoſtles them ſelues alſo complayne. But that perteyneth yonder wher, as we ſhall be lyke vnto the Aungels.
How be it we deſyre a counſayll for this intent. That our Churche myght be hearde, & that oure doctrine myght come abroad freely to the light, wherwith your whoredome in the Papacye myght be ſpyed and condemned, and that euery man that there by is ſeduced, myght be with vs conuerted to the holy Churche, and increaſed with vs in the ſame. But here haue, ye not the poſe wyth your God the deuill. But ye Flyttermyſe, Molles, Nightrauens, and nyght Owles, whiche can not abyde the lyght, lette & defende with al power & crafte, that it come not there to, that the truth myght come to light, be heard and handled.
Notwithſtanding, God goeth forwarde ſtill and bryngeth the light as broade, yea to more ye lette it, to more it doth increaſe. That at the laſte ye ſhal be fayne to ſuffer it with al ſhame and damage. And howe muche that ſuch your fugitiue, aſtonyed deſperat, eſchewinge of the light, doth feare vs or animate you, let your owne cōſciēce and hert declare vnto you:
For as much now, I ſaye, ye knowledge your ſelfe & muſt confeſſe, what a fylthy Churche ye haue. I ſpeake not nowe of the lyfe. But of the doctrine, that ye haue ſo manye horrible lyes, and falſe doctrines, and beſydes that ye wil not leaue it. So muſt ye conſequently confeſſe alſo, that ye are not the holy Churche. But the deuills Curche, ſpecially ſuche as holde there on, and compelle there to. For they worſhippe the deuil willingly in his lyes, whyleſt they know, that they be falſe Articles. But ſuche thinges do ye euen frō the hyeſt, the Romyſhe Byſſhopp, downe vnto the loweſte Prieſte, or freer. This is the right kernel of the beſt ſorte, whiche ye in eſpeciall call youre Church, and what ſoeuer is more of your adherentes amōge the layte. For ſuche as be ſory for it, perteyne not in youre deuelyſſhe church But in our, that is: In the olde right holy churche.
Furthermore, for ſo moche as we haue ſuch your owne witneſſe & iudgement, ſo can ye not calle vs heretikes or fugitiues. But muſt geue vs right, as vnto the right church whiche forſaketh ſuche youre knowen abhominatiō & falſe articles. And agayne knowledge youre ſelues, as the right deuills church, for ſo muche as of youre ſelfe ye fortifie and kepe, knowen abhominable, and falſe Articles, and compelle there vnto. That ye ought not to clay me the churches Goodes to be rēdred vnto you as a ſpoyle. But that ye are bounde, all ſuch goodes a
•
ye yet haue in your cuſtodye, as Goddes theues and church robbers, to forſake. And to reſtore and rēdre them vnto the right churche. And thoughe youre forehead were neuer ſo harde and ſhameles, as the Prophetes ſaye, which can not be aſhamed, muſte ye neuertheles ſaye youre ſelues here in, that ſuch iugemēt is right. For at the laſt ſhoulde alſo, woode, ſtones, myre, and donge crye oute agaynſt you. Whyleſt it can be none otherwyſe. But that an arraunt whore, can not be on honeſt vertuous virgyn. Therfore ought ſhe alſo to be no churche, rule no churche, and haue no churches goodes. This is the ſumme thereof.
That which is Goddes, maye not be ge
geuen vnto Themperour.
THat they more our do cal vs diſobedient and cauſers of inſurrections, becauſe that oure Prynces do not obeye, Thēperours Edicte or cōmaundemēt, where in oure Churches and doctrines are condemned. There do we boaſte and thanke God, whiche gratiouſely hath kept vs, that we are not founde with you in ſuch damnable obedience. For there ſtandeth God, which forbiddeth vs, ſaynge: Eeue vnto Ceſare that which is Ceſares, and geue vnto God that which is goddes. Pſal .cxv. he hath geuen the heauen vnto the Lorde. But the earthe vnto the Chyldren of men, heauē or the kyngdom of heauē goeth not to loue of the Emperour. And god can not be themperours lo
•
e mā. But themperour ought and muſt be called goddes lonemā. And as Sprach ſayth alſo. God hath ordeyned to the laudes Dominions. But in Iſrael is he Lord hym ſelfe: God will alone, & hym ſelfe rule in the church. Suche rule did he neuer geue frō hym, or oute of his hād as the, lx. Pſal. witneſſeth. God ſpeaketh in his holynes.
Therfore muſt ye Papiſtes fyghte oute this Article of Obedience, with God hym ſelfe, and not with vs, and make vs certeyn and ſure before, that we (as ye do) maye geue vnto themperour that which is Goddes. Or elles we will not do it. But take youre ſklaundrynge & lyenge, for great ioye where with ye beare vs witnes, and knowledge that we take not frō God that which is his, and geue it to themperour, and ſo ye helpe vs with youre peſtiferous lyes, to boaſte this trueth that we lyue not in youre accurſed obedience.
For God hath cōmaūded thēperour ye all his augels and creatures, that they ſhall teache none other worde in his kyngdome, that is in his church as S. Paul Gal. i. ſhuteth a terrible thonderbolt, ſayinge yf an Angell frō heauen teache you any other thinge, thē that ye haue receyued, hold hym accurſed.Galat. i Nowe haue we aboue recyted retteyn of the innumerable newelties of other doctrine (that is, as S. Paull dothe here cal it, Anathema, accurſing damnation, malediction) wherewith youre Popyſſhe newe whore, and deuills church is filled. Therfore can not the Emperour nor any other creatur compell vs to ſuche accurſed obedience, yea he ought to kepe hym ſelfe with vs from it, yf he will not with S. Paules thunderbolt, be accurſed and ſtrykē into the pitte of hell.
God hath committed vnto themperour ynough, more than he is able to execute namely, the kyngedome of the earthe, that is body and Goodes, ther hath his office an ende. Yf he aboue that, layeth hande on the kyngdome of God, then dothe he robbe God of his owne, whiche is called, Sacrelegium, Sacrilege, or Goddes thefte. Or as S. Paul Phil ij. doth name it.Phil. ij. Rapinā diuinitatis. Yf a mā be lyke vnto God whiche he can not be the ſame, muſt he intēde to robbe it. For it can not be geuen vnto hym, here to is an onely heyr alone, he hath not robbed it, nor willed to robbe it (as the deuill in heauen and Adā did in Paradys). But it is geuen vnto hym frō the father euerlaſtingly and borne vnto hym by nature.
They that now do entice the good Emperour Charlles to this, or do ſuch thinge vnder his Seall, be euen as holy Creatures as the Serpent in Paradys. The Emperour ſhoulde continue vnder God. And attende to the office vnto hym appoynted (as wel as all Creatures) For God will here, that is in the churche ſpeake alone, and ſuffer none other.
Lyke (that I may declare it playnely) as a maryed man, or a brydegrome may, wil diſtribute many maner of offices in his houſe, he maye call the one ſeruaunte Emperoure, and the other kynge, and committe vnto them al his goodes, to this his landes, to the other his vynearde, Cattell, fyſſhes, raymēt money, and Goodes. But in the Chā
ber or in the Brydes bedde, maye no ſeruaūt be found, whether he be called Emperour or kynge. For that is death (ſayeth Salo. Prouer. vi.) for that perteyneth onely to the brydegrom. And here ought the bryde to hear nor know none other worde but onely her Brydegromes As Iohn the Baptiſt ſayeth he that hath the bryde, the ſame is the Brydegrome.Iohn. iij Euen ſo can & wil God ſuffer none other beſydes hym in the church. There ſhould nothinge, but he hym ſelfe or his worde be hearde, or elles ſhoulde ſhe be a whore and not his Bryde.
By this may men will vnderſtande what ye Popyſſhe aſſhes make, whan ye calle vs Stirrers of Sedition, becauſe we doo not obeye with you, the Emperours commaundementes. Namely this doo ye make, ye knowledge, that we leaue the ſpouſe of Chriſte, immaculate to her Lorde Chriſte, and alſo his bedde vndefiled
〈…〉
trewe obedient Ioſephes,Gene. xxxix. and miniſter beſydes in oure appointed Offices, Contrary wyſe, that ye as the burnynge whoremongers and aduoutrers, that is damnable robbers of God, or heuenly Sedicioners, do breake into the Lordes Bryde chamber, & will make of his ſpouſe a harlott. But he ſtryketh you with blyndnes, euen as the Sodomites, that ye can not fynd the dore, and permitteth you therfore, to fynd whores and Aduoutrers lyke vnto your ſelues. Whiche obeye vnto you, and goo to the deuill with you.
And Sūma, as is aforeſayd? Fyght it oute before with God, that we may heare and learne, ſomwhat elles in the Churche contrary to Goddes worde, Item, that youre aboue reherſerd new percels, be Goddes worde. And that ye are the holy Churche. Then ſhall ye haue righte and we ſhall gladly be obedient, what doth it preuayle. I praye you: That ye crye the Conſequente ſo loude, and lette the Antecedente alone? For the ſtry
•…
is not aboute the Conſequente, as ye
madde foules do crye. But aboute the Antecedent, Ponatur, Eccleſia cer to, et obedientia ſequetur neceſſario. E contra, Non poſita Eccleſia. Nulla ſequitur obedientia. Ex natura relatiuorum. Yf there be elles yet a ſparkle of logyke with in you. This be at this time ſayde of the Churche agaynſte the ſclaunderous mouthe of the Papiſtes.
❧ A ſingular and fruteful maner of pra
yeng, vſed by the famous clarke Do
ctour Marten Luther, and compple
•…
at the deſyre and inſtaunce of a ſpecial frende of hys, vpon the Lordes prayer, the tenne commaun
dementes, and the xij. Ar
ticles of the Chriſten fayth, no leſſe neceſ
ſary, then profi
table.
FYrſt whan I fele, that through ſtraung dedes or thoughtes, I am be come colde, and vnluſty to prayer, euen as the fleſhe, and the deuyl are alwaies ready to lette and hynder prayer. I take my boke of Pſalmes, get me into my chābre, or yf the day & time ſo requyre into the churche to the congregation, and begynne mouthely by my ſelfe,
to ſaye the Tenne commaundementes, the Crede, and after as the tyme doth ſerue me, certayne ſayenges of Chriſte, Paule, or Pſalmes, euen as the chyldren do.
Therfore is it good, that the prayer be vſed for the fyrſte worke in the mornynge, and for the laſt in the euenynge. And that a man beware with all diligence of theſe falſe deceyuable thoughtes, whiche ſaye, Tarye a littel within thys houre wyl I pray, I muſt do thys or that before, for by ſuche cogitations and thoughtes, commeth a man from prayer vpon workes, whiche do holde and compaſſe hym in ſuch wyſe, that nothynge is done in prayer that daye.
And albeit that ſome workes may be fall, whiche be as good as prayer, or better, ſpecyally whan neceſſitye doth requyre them, as there goeth a Prouerbe vnder the name of Saynte Ierome, Euery worke of the faythful is a prayer. And another Prouerbe, he that laboureth or worketh truely, prayeth double. Whiche muſt be ſpoken out of thys ground, That a faithful man in hys labour doth feare and honour God, and thynketh on his cō
maundementes, ſo that he wyll do wronge to no man, nor ſteale, nor circumuent or deceyue any man, And ſuche cogitations make doubteles of hys worke a prayer, and beſydes that a ſacrifyce of prayſe.
To the contrary wherof it muſte alſo be true, that the worke of an infidel is a mere curſyng, and he that worketh vnfaythfully, curſeth double, for the cogitacyons and thoughtes of hys harte are ſuche that he deſpyſeth God and thynketh to tranſgreſſe hys commaundemētes, to do hys neighboure wrong, to ſteale, and to deceyue ſuche cogitatiōs, what are they elles but mere curſynges agaynſt God & man, by the whiche hys worke & labour becō
meth alſo a double curſe? whereby he curſeth hym ſelf, & ſuche men do alſo remayne at the laſt beggers and of no reputation. Of thys continual prayer doth Chriſt ſpeake vndoubtedly Luc. xi.Luce. xi. that we oughte to praye withoute ceaſyng, for we muſt be ware of ſynne and wrong withoute ceaſyng, whiche can not be done, yf we do not feare God, and haue his commaundemētes before oure eyes, as the firſt Pſalme ſaith: Bleſſed is that man, which thinketh on the lawe of god nyght & day.Pſal. i.
Howe be it, we muſt alſo beware that we do not vſe oure ſelues from the ryght prayer, and preſcribe vnto our ſelues at the laſte, neceſſary workes, which notwithſtandynge are not to the purpoſe, & are therby at the laſt made ſlouthful and vnluſty, cold and yrkeſome or lothſome to prayer, for the deuil is not ſlouthful nor vnluſty or ydel aboute vs, Alſo our fleſſhe is yet to quicke and iocunde inclyned and proued to ſynne, and agaynſt the ſpirite of prayer.Iob .i. i. Pet. v
Nowe whan the harte is warmed thorough ſuch ſpeakyng of the mouth & is come to it ſelf, Then knele doune, or ſtande with thy handes folden, and thyne eyes erected into heauen, and ſaye or thynke in the ſhorteſt maner, that thou canſt. Oh God oure heauē
ly father, I am an vnworthy pore ſynner,Lu. xviij not worthy to lyft vp myne eyes or handes towardes the, or to praye, notwithſtandyng foraſmuch as thou haſt cōmaunded vs al to praye, & alſo haſt promyſed to heare vs, and beſydes that haſt taught vs thy ſelf, bothe wordes and maner, through thy dearly beloued ſonne oure Lorde Ieſus Chriſte, I come vpon thys, thy commaundement, to be obedyent vnto the truſtyng to thy gracyous promyſe, & in the name of my Lord Ieſus Chriſt, I praye with all thy holy Chriſtians in earth, as he hath taught me.Mat vij Luc. xi. Ioh. xiiij xv. xvi. Mat. vi Luc. xi.
Our father whiche arte in heauen &c. Hole oute from worde to worde.
The fyrſt Peticyon.
After that repete one pece, or as much as thou wilte, namely the fyrſte peticyō. Halowed be thy name and ſaye. Oh Lorde God & mercyfull
Father, voucheſafe I beſeche the to ſanctifye thy name, bothe in oure ſelues, and in al the worlde deſtroye, and put doune al abhominacyon, Idolatrye, and hereſye of the Turke, of the Pope, and of al falſe doctryne, and erronyous ſpirites, whiche falſely beare thy name, and ſo ſhamefully abuſe it, and ſo abhominably blaſpheme it, ſaynge and boaſtyng, that it is thy word and the churches cōmaundement, notwithſtandynge that it is the lye and deceyt of the deuyll, whereby they ſeduce ſo many poore ſoules in all the worlde vnder thy name, and beſydes that alſo kyl, ſhede innocent bloude, & perſecute, thynkyng thereby to do the a hygh ſeruyce.
O Lorde God, here conuerte and lette, Conuerte them, that yet ſhall be conuerted, that they with vs and we with them maye ſanctifye and prayſe thy name, bothe with pure and true doctryne, and alſo with a good holye lyfe and conuerſation, And reſiſte, or let them, that wyll not be conuerted, that they maye ceaſe to abuſe, blaſpheme, and dyſhonour thy holye name, and to ſeduce the poore people, Amen.
The ſeconde Peticyon.
(Thy kyngedome come)
ſayenge.
Oh Lord God, mercyful father, thou ſeeſt that not onely the wiſedome and diſcretion of the worlde blaſphemeth thy name, and geueth thyne honoure to the lye, and to the deuyl, But alſo al theyr power, myght, rycheſſe, and honoure, which thou haſt geuen them vpon earth, to rule in the worlde, and to ſerue the with theſame, is ſet and ſtryueth agaynſt thy kyngdome, they are great, mighty, and many thicke fatte and full, and plage, hynder, and deſtroye the ſmall heape of thy kyngdome, Thoſe that be weake deſpyſed and feawe, wyl they not ſuffre vpon earthe, and thynke neuertheles thereby to do thy a hyghe Goddes ſeruice. O Lorde God father almightye here conuerte & reſiſte, Conuerte them that yet ſhall be chyldren and membres of thy kyngdome, that they with vs, and we with them, maye ſerue the in thy kyngdome in true fayth, and perfecte loue, and maye come oute of thys kyngdome into euerlaſtyng kyngedome. And reſiſte them that wyll not ſuffre theyr power, and myght to be tourned away, from the deſtructiō of thy kyngedome, that they beynge depoſed from theyr ſeate, and beyng humbled maye ceaſſe. Amen.
The thyrde peticion.
(Thy wyl be done in earth as it is in heauen)
ſayenge.
Oh Lorde GOD father almighty, thou knoweſt that the worlde, yf ſhe can not brynge thy name to noughte,
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deſtroy thy kyngedome, imagineth wickednes night & daye, vſyng many crafty Imaginations and dyuers ſubtill deuices, counſaylynge and whyſperynge together, they conſorte and ſtrengthen them ſelues, threatenynge and curſynge, beinge full of all euill will agaynſte thy name, worde, kyngedome and Children, howe they maye deſtroye the ſame. Therfore oh Lorde God and Father, conuerte and withſtande. Conuerte thoſe, that ſhall yet know thy good wil, that they with vs, and we with them, maye be obediēt vnto thy will, and vpon the ſame, willingly, paciently and gladly ſuffre, all euill, croſſe and aduerſitie, and maye herein knowe, proue and vnderſtande thy bountifull gracious, and perfect will. And withſtande them that will not deſiſte and ceaſſe from their furye and ragynge, hatynge, threatenynge, and euill will to do miſchiefe. And diſſipate and confounde their counſayll their wicked imaginations and deuices, that they fall vpon their owne heades, as the.vij. Pſalme ſyngeth.Pſal. vij Amen.
The fourth Peticion.
(Geue vs this daye oure dayly breade,)
and ſaye.
Oh Lorde God Father euerlaſtinge, graunte vs alſo thy bleſſynge in this temporall & bodely lyfe, geue vs gratiouſly thy peace, defend vs frō warre and enemitie. Geue vnto our ſouetain Lord the Kyng & Protector proſperitie and healthe agaynſte his enemies geue them wyſedome and vnderſtanding, that the maye gouerne his terreſtriall kyngedome quietly and healthfully. Geue to al kynges, Princes and Lordes good counſayll, and will to entretayne their laude and ſubiectes in tranquillite and good iuſtice, ſpecially help and further oure ſouereigne Lord the Kyng vnder whoſe protection and defence thou doeſt preſerue vs, that he beynge preſerued from all euill, falſe from falſe tonges and vntru ſubiectes maye rule godly and bleffully. Geue to all ſubiectes grace truely and faithfully to ſerue and to obeye, Geue vnto all eſtates citezens and huſbandemen that they maye be good, & deale louingly and faithfully one with another. Geue gracious wether, and frutes of the felde. I commende alſo vnto the houſe, farme, wyfe & childe, helpe that I may will rule them, and Godly educate an brynge them vp. Withſtande and hynder the deſtroyer, & all wicked Angelles that do hurte and hynderaunce herein, Amen.
The fyfte peticion.
(Forgeue vs our treſpaſſes as we forgeue thē that treſpaſſe againſt vs,)
and ſaye.
Pſalm, cxliij.O Lorde God Father almightie, enter not into iudgement with vs, for in thy ſyghte is no man lyuinge righteous. Oh counte it not vnto vs for ſynne that we (alas) are ſo vnthankefull for thyne ineſtimable benefites ghooſtly and bodely, and that we do dayly ſtumble and ſynne many tymes, more than we knowe and can perceyue.
Pſalm. xviij.Pſal.xviij. But regarde not good Lorde howe good or wicked we are. But haue reſpecte to thyne ineſtimable mercy geuen vs frely in Chriſt thy dearely beloued ſonne. Forgeue alſo al oure enemyes, and al them that do vs diſpleaſure or wronge, euen as we alſo forgeue them withall our hartes. For they do thereby vnto them ſelues the greateſt diſpleaſure, in that they offende the in vs. And we haue no pleaſure in their deſtruction. But woulde rather ſe them ſaued with vs Amen. And whoſoeuer feleth hym ſelfe here, that he is not redy and willynge to forgeue, maye call for grace, that he may be willing to forgeue. But this belongeth to the Sermon.
The ſyxth petition.
(And leade vs not into temptation,)
and ſaye.
O good Lorde, God Father almightie, kepe vs wakyng
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and luſty, feruēt and diligent in thy worde and ſeruice, that we do not waxe ydell ſlouthfull & vnluſty, as though we had nowe all thinges, that the rompinge deuill do not begyle and ouertake vs, and ſpoyl vs agayne of thy mooſt holy worde, or ſtirre vp diſcorde and Sectes amonge vs, or leade vs otherwyſe into ſynne & ſhame, both ſpiritually and corporally, but geue vs trough thy Spirite, wiſedome & power, that we maye valiauntely withſtande hym, and gette the vpper hande of hym, Amen.
The ſeuenth peticion.
(But delyuer vs from euill,)
and ſaye.
O Lord God Father almightie. This miſerable lyfe is ſo full of Calamities and wretchednes, ſo full of periculoſitie & vnſtablenes, ſo full of infidelitie and iniquitie (as S. Paule ſayeth. The dayes are euill)Phil. i. Gal. ij. vi. that we ſhould by reaſon, be wery of this lyfe and deſyrous of death. But thou O Father knoweſt our weakenes. Therfore helpe vs to go ſafe thorough ſuch manyfolde euilles and iniquities, and whan the tyme cometh geue vs a gracious houre, and a bleſſed departinge out of this valley of wretchednes, that we do not feare death nor be faynt harted, but maye commende oure ſoules into thy handes with a ſure and ſtedfaſte faythe, Amen.
Laſt of all marke that thou muſt alwayes make the Amē, ſtrong, & doubt nothinge. But that God is thyne vndoutedly with all his graces, and ſaye yea to thy prayer. And thynke that thou doeſt not knele and ſtande there alone. But the vniuerſall Chriſtianite or all righteous Chriſtians with the, & thou among them in an vniforme prayer, whiche God can not deſpiſe. And go not frō thy prayer before that thou haſt ſayde or thought. This prayer is hearde in the ſyght of God. This do I knowe ſurely and vndoubtedly. That is, Amen.
Alſo thou ſhalt knowe, that I will not haue all theſe wordes ſpoken in the prayer. For thereof ſhoulde at the laſt growe babbling and a vayne mō
belinge, beynge reade out of the boke after the letters, euen as oure Ladyes Pſalter hath ben among the laye people, and the prayers of Prieſtes and Monkes. But I will thereby haue the harte ſtirred and inſtructed, what cogitations or thoughtes it oughte to vſe in the Lordes prayer. But ſuche thoughtes or cogitations can the harte (whan it is through warme and luſty to praye) expreſſe well ynough with farre other wordes, yea alſo with fewer or more wordes. For I my ſelfe alſo, will not be bounde to ſuche wordes and ſillables, but ſpeake the wordes to daye thus, to morowe otherwyſe, accordinge as I am warme and luſty, howe be it as uere as I can, I abyde by the ſame ſence and meanynge. It commeth alſo often to paſſe that I come in one pointe or peticion, into ſo plenteous digreſſions and thoughtes, that I leaue all the other ſyxe. And alſo when ſuche riche and plentyfull cogitation, come we ought to let the other prayers alone and to geue place to ſuche cognitations and to heare them gentely, and not to hynder them in any wyſe. For there preacheth the holy Ghooſt hym ſelfe. And one worde of his preachinge is farre better than a thouſande of oure Prayers. And I haue alſo oftentimes learned more in one prayer, than I coulde haue gotten by much readinge, and enditynge.
Therfore lyeth the greateſte vtilite in this, that the harte be made voyde and luſty to prayer. As alſo Eccleſ
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. ſayeth.Eccli. xviij. Before thou prayeſte, prepare thy ſoule that thou be not as one that tempteth God. What is it elles but to tēpte God, whā the mouth babbleth & the hart is ſcatered elles were?Eſa. xxix. As one Prieſte prayed, whiche prayed on this wyſe.Mat xv Deus in adiutorium meum intende, ſeruaunt haſt thou, made ready the carte? Domine ad adiuuandum me feſtina. Mayde go thy wayes, and mylke the cowe. Gloria patri & filio & ſpiritui ſancto. Runne hoerſon that a
miſchief on the &c. Of whiche kynde of prayers. I haue hearde and knowen many in my dayes in the Papacye, & all their prayers for the mooſt parte be after that ſorte. Thereby is god but mocked, and it were better that they did playe in ſteade of ſuche a prayer. Yf they woulde or coulde do no better thynge. For I my ſelfe haue Prayed many ſuche horas Canonicas in my dayes (whiche nowe I Lamente) that the Pſalme or houres was at an ende, or euer I was were, whether I was in the begynnynge or in the myddeſte of it.
And although they do not all come out with it ſo rudely myng lynge their buſynes with theirprayers by mouthe as the aboue named prieſt, did yet do they ſo in their thoughtes, caſtynge the hundreth amonge the thouſande, and whan it is oute, they knowe not what they haue done, or howe they are come to the ende, they beginne at Laudate, and by and by theyr myndes run at rouers, ſo that I thynke, that no ingling can come before any man, which ſhoulde moue him more to laugh, than yf he might ſe the thoughtes, which a colde, vndeuoute harte, choppeth together in prayer. But nowe I ſee well ynough thankes be to God, that it is not wel prayed, yf a mā forgette what he hath ſayde For a right prayer thinketh on all the wordes and thoughtes from the beginnynge, vnto the ende of the prayer.
Lyke as a good diligente barber muſt haue his mynde and eyes very ſharpely fixed, and attendaunt vpon the raſoure and vpon the heares and forgette not, where he is in ſhauinge or cuttynge. For yf he ſhoulde be full of wordes and bablinges, or thinke and loke ſome other waye he myghte cutte awaye a mannes mouthe and noſe, yea alſo his throte. So hole will euery thinge haue a man, yf it ſhall be done as it oughte to be done, with all his wittes and membres, as men vſe to ſaye. Pluribus intentus minor eſt ad ſingula ſenſus. He that thynketh many maner of wayes, thynketh nothinge at all, neither dothe he any good. Howe muche more will prayer haue the harte alone, hole, and onely, yf elles it be a good prayer.
This is brefely ſpoken of the Pater noſter or prayer, as I am wont to praye my ſelfe. For euen yet at this daye I ſucke on the Pater noſter, as a Chylde, eate and drynke as an olde man, and can not be ſatiſfied of it, and it is alſo to me the beſte prayer, euē aboue the Pſalter (whome not withſtandinge I loue not a littel). Truely, it appeareth that the righte mayſter hath ordeyned and taughte it. And it is pitie, and greate pitie, that ſuche a prayer of ſuche a Mayſter, ſhoulde be ſo babbled and blabberede, withoute all deuotion in all the worlde. Many men praye paraduenture euery yere certayne thouſandes of Pater noſter. And though they ſhoulde praye ſo a thouſande yeres, yet haue they not taſted nor prayed oue lettre or tittel therof. Summa, the Pater noſter is the greateſt martyre (as well as the name & worde of God) in earth. For euery man doth plage and miſvſe it, fewe there be that do conſorte it in the right vſe.
But whan I haue time and place before the Pater noſter. I do alſo in lyke maner weth the Tenne cōmaundementes, and reherſe one pece after another, that I maye be made apte. (As muche as is poſſible) to prayer. Makinge of euery commaundement foure partes, or a fourefolde garlande As I take euery commaundement, fyrſt as a doctrine, euen as it is in hym ſelfe, remembringe. What oure Lorde God therin ſo earneſtly requireth of me. Secondely do I make a thankes geuinge therof. Thirdely, a confeſſion. Fourthly, a prayer, namely thus, or with ſuche lyke thoughtes or wordes.
I am the Lorde thy God, which haue brought the out of the Lande of Egipte, out of the houſe of bondage.
The fyrſt commaundement.
Thou ſhalt haue none other Goddes but me. Thou ſhalt make thy no grauen Image, neither any ſimilitude that is in heauē aboue either in the earth beneth, or in the water, vnder the earth. Thou ſhalte not worſhip thē neither ſerue thē &c.
Here do I thynke, Fyrſte that God requyreth of me, and teachet a hartty confidence in hym, in all thinges, and it is his great earneſt, that he will be my God, and ſo muſte I take hym vpon payne of damnation. And that my harte ſhoulde not truſt nor buyld vpō any thinge elles, whether it be goodes honour, wyſedome, power, holynes or any creature. Secōdarely, I do thanke his infinite mercy, that he ſo fatherly geueth hym ſelfe to me damned creature, here benethe, and offereth hym ſelfe to me vndeſyred, vnſought for and vndeſerued, to be my God to care for me, and wil be my conforte, defence helpe and ſtrength. Notwithſtanding that we pore blynde creatures haue ſought ſo many maner of Goddes, & yet ſhoulde be fayne to ſeke, yf he did not cauſe hym ſelf ſo opēly to be heard and did not offer hym ſelfe vnto vs in our humayne language, that he would be oure God. Who is euer able ſufficiently to thanke hym for this? Thirdely do I confeſſe and knowledge my great ſynne and vnthankefulnes, that I ſo ſhamefully throughout al my lyfe haue deſpiſed, and littel regarded this hoo
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ſome doctrine & excellent gyfte, & haue ſo abhominably with innumerable Idolatries prouoked his wrath & indignation, wherfore I am ſory, & cry for mercy. Fourthly do I praye, ſayēg: Oh my God & Lord helpe me through thy grace, that I mai daily better learn and vnderſtande this thy commaundement, & do therafter with a harty confidēce, kepe my herte, that I be no more ſo forgetfull and vnthankefull, that I ſeke neither truſte nor conforte in any other Goddes, nor in any Creature. But that I maye continue onely, ſyncerely and purely by the myne onely Lorde God and Father, Amen.
After this (yf I haue tyme and ſpace) the ſeconde commaundement, alſo digeſted into foure partes, on this wyſe.
The ſeconde commaun
dement.
Thou ſhalt not take the name of the Lorde thy God in vayne. For the Lorde will not hold hym gylteleſſe that taketh his name in vayne.
Fyrſt, I do learne, that I muſt kepe the name of God Glorious, Holy and cleane that I ſhall not ſweare, curſe or lye thereby, that I ſhall not be proude ſekynge myne owne honour & name, but that I ſhall humbly worſhip adore, prayſe and boaſt hys name. And let all this be myne honour and reioyſinge, that he is my God, and that I am his poore creature, and vnworthy ſeruaunte. Secondarely, I do thanke hym of his glorious gyft, that he hath reueled and geuen me his name, that I may boaſt of his name, and be called a ſeruaunt or Creature of God, &c. That his name is my refuge, as a ſure hold (as Salomon ſayeth) to the which the Righteous doth flye, and is ſaued and defended. Thyrdely, I do cōfeſſe & knoweledge myne abhominable & greuous ſynnes, which I haue committed againſt this cōmaūdemēt, frō my youth wher as I haue not onely left worſhipping, boaſtinge and honouringe of his name, but alſo haue ben vnthākeful for ſuche giftes, & haue abuſed the ſame to al maner of vngraciouſnes, with ſwearing lyeng, deceyuing. &c. Wherfore I am ſory, and deſyre grace and mercy &c. Fourthly, I do praye for helpe and ſtrength, that I may from hence furth learne thys commaundement, and kepe my ſelfe from ſuche ſhamefull vnthankefulnes, abuſe & ſynnes, agaynſt hys holy name, but that I maye be founde thākeful, and in the true feare and honour of hys name.
And as I haue ſayde before in the Pater noſter, ſo do I admonyſſhe agayne, that in caſe the holy Ghooſte ſhoulde come amonge ſuche thoughtes, & begynne to preache in thy harte with rychely illumyned cogitations, Then geue hym the honour, let theſe cogitacyons go, whiche thou haſt takē in hande, be ſtyl, and heare hym, that can do it better than thou, And whatſoeuer he preacheth, the ſame marke, and note it, then ſhalt thou ſe marueylous thynges (as Dauid ſayth) in the lawes of God.
The thyrde commaundeme
̄t
Remember the Sabboth daye, that thou ſanctifye it.
Herein do I learne fyrſte, that the Sabboth is iuſtituted, not for to go ydell, nor for carnal pleaſures, but that he ſhoulde of vs be ſanctifyed, but through oure workes and doynges is he not ſanctifyed, for our worhes are not holy, but through the word of GOD, whiche onely is
〈◊〉
hole pure and holy, & ſanctifyeth all whatſoeuer is accompanyed with it, whether it be tyme, place, perſon, worke, reſt. &c. For throughe the worde are oure workes alſo made holy, as Paul ſaith.i. thi. iiij. i. Thi. iiij. That alſo al creatures are ſanctifyed through the worde and prayer, Therfore do I knowledge herein, that at the furtheſt vpon the holy daye, I ought to heare and to remembre the worde of God, and after that to thanke hym in the ſame worde, and lande hym for al hys benefytes, and to pray for my ſelfe and al the world, whoſoeuer doeth thus vſe hym ſelfe vpon the holy day, doeth ſauctifye the Sabboth daye, he that doeth it not, doeth worſe than they that laboure or worke vpon it.
Secondarely I do geue thankes in thys commaundement, for this greate fayre bene fyte and grace of God, that he hath geuē vs his word & preaching, and commaunded vs ſpecially to vſe it vpon the Sabboth daye, which treaſure no mans harte is able ſufficiently to remembre, for hys worde is the onelye lyghte in the darkenes of thys lyfe, and the worde of lyfe, of conforte and of al ſaluation, And whereſoeuer thys ſwete and holeſome worde is not, there is nothynge, but fearfull and horryble darkenes, errour, corruption, death, all euyll, and the Deuyls owne Tyrannye, as we ſee dayely before oure owne eyes.
Thyrdely, I do confeſſe and knoweledge my greuous ſynnes, and my ſhameful vnthankefulnes, that I haue ſo lewdely ſpent the holye dayes in my tyme, and ſo contemptuouſely deſpyſed hys holy worde, and haue ben ſo ſtouthful, vnluſty & lothſome to heare theſame. I omitte that I ſhould haue deſyred it mooſte hartely, or that
euer I ſhoulde haue geuen hym thankes for it, & ſo haue ſuffered my deare Lorde and God to preache vnto me in vayn, not regardyng this noble treaſure, but treadynge it vnder my fete, which he hath ſuffered of me with mere godly pacience and bountyfulnes, and hath not therfore ceaſſed frō preachyng vnto me ſtilfurth, and from callynge me to the ſaluacyon of my ſoul with al fatherly and Godly loue and faythfulnes, wherfore I am ſory, and crye for mercy and forgeuenes.
Fourthly, I do praye for my ſelfe, and for al the worlde, that our heauē
ly father voucheſafe to kepe vs by his holy worde, and not to take theſame from vs, becauſe of oure ſynnes, vnthankefulnes and ſlouthfulnes, That he wyll preſerue vs from all ſectyſſhe and erronyous ſpirites, and falſe doetrynes, and ſende vs faythfull & true labourers in hys harueſt, that is, true and good curates & preachers, Geue vs grace alſo, that we maye humbly heare, receyue and honour the wordes of them, as his owne worde, and beſydes that maye hartely thanke & laube hym for it.
The fourth commaun
dement.
Thou ſhalt honour thy father and thy mother.
Fyrſt do I learne here to knowe God my creatour, howe wonderfully he hath ſhapen me with body and ſoule, and geuen me lyfe through my pareutes, and hath geuen them the mynd that they as the fruyie of theyr body haue ſerued me, with all theyr power, brought me into the worlde, educated me, tēded me, gouerned me, & brought me vp with great diligence, care daunger, labour, and trauayle, and hath preſerued me hys creation vnto this houre in body and ſoule from innumerable daungers, and neceſſities, and hath alſo oftentymes delyuered me from them, as though he created me a newe euery houre. For the deuyll woulde not haue vs lyue the ſpace of one moment.
Secondarely, I do thanke our ryche and bountyful creatour for me ſelf and for al the worlde, that in thys cō
maundement he hath inſtituted and preſerued the increaſe, multiplication and entretaynement of mankynd, that is, houſe and Towne, beynge or oeconomyam, and Politiam, for withoute theſe two beynges or regimentes, the worlde were not able to continue one yere, ſeyng withoure worldely gouernaunce, there can be no peace, where no peace is, there can be no houſe holde, where no houſholde is, there can neyther chyldren be broughte furthe nor educated, And the eſtate of fatherhode and motherhode ſhoulde altogether ceaſſe, But therfore is thys cō
maundement ordeyned, which kepeth and entretayneth bothe houſekepyng and Townekepynge, and commaundeth the chyldren, and the ſubiectes obedience. It doth alſo loke to it, that it be done, or yf it be not done, it leaueth not the tranſgreſſours vnpunyſſhed,
If thys were not the children through theyr diſobediēce would haue deſtroyed and made waſte the houſekepynge long a goo, and the ſubiectes through theyr ſediciou in lyke maner the Towneſhyp or Townekepyng, for ſo much as the numbre of them doth farre excede the numbre of parentes & rulers, Therfor is this benefite alſo inexplicable. Thyrdely, I do confeſſe & knoweledge myne execrable diſobedience & ſynne, that I cōtrary to thys cōmaundement of my God, haue not honoured nor obeyed my parentes, that I haue oftentymes angred & troubled them, & haue taken theyr fatherly correction vnpacientely, murmured and grudged agaynſt them, deſpiſed theyr true exhortacions & admonicions, and haue rather followed wicked perſons and euyl companye, notwithſtandyng that God hymſelfe curſeth ſuche diſobedyent chyldren,Exo. xx and denyeth them longe lyfe, euen as we ſe very manye that therfore do peryſſhe before they attayne to mannes ſtate, for whoſoeuer wyll not obeye hys father and hys mother, muſt obeye the hangeman, or elles otherwyſe loſt hys lyfe wickedly through Goddes indignation. &c. For al theſe thynges am I ſory and I praye for grace and mercy.
Fourthely I do praye for my ſelfe, and for all the world, that God wyll geue hys grace, & poure out hys bleſſyng plenteouſly, bothe ouer the houſkepynge, and ouer the Townekeping that we from hencefurth maye waxe good, kepe our Parentes in honour be obedyent to the rulers, withſtande the deuyl, and followe not hys entyſynge to diſobedience and diſcorde, & ſo helpe with the dede to amēde houſe and lande, and to entretayne the peace to the laude and prayſe of God, and to the vtilite and profite of oure ſelues, and that we maye knoweledge theſe hys benefytes, and thanke hym for them. Here ought alſo ſupplicatiō to be made for oure parentes and magiſtrates, that God wyl geue them vnderſtandynge and wyſedome peaceably and godly to defende, and to gouerne vs, That he wyl preſerue them from Tyrannye, furye, and vntragyouſnes, that they may ſeke the honour of Goddes worde, and not perſecute it, nor do any man wronge, for ſuche greate gyftes muſte be obtayned by prayer, as Saynt Paule teacheth, or elles is the deuyll the hyeſt Abbot in the courte, and it goeth euyl and wyldely to worke.
And whan thou arte alſo father & mother, than is it here tyme that thou forgette not thy ſelfe, nor thy chyldren and familye, but that thou praye earneſtly, that our mercyful father, whiche hath ſet the in the honour of hys name and offyce, and wyl haue the alſo called father, and honoured, wil geue the grace and bleſſynge, godly, and chriſtenly to rule and to educate thy wyfe, chyldren and familye, geue the wyſedome and power, well to brynge them vp, and geue them a good harte and wyll, to followe and to obeye thy doctryne. For the gyftes of God are bothe chyldren, and the good profe of them, bothe the well chaunſynge, and the continuynge of them in goodnes, elles ſhoulde a houſe be none other, but a hogges ſtye, yea a ſcoolehouſe of vnthriftes, as we maye ſe by the vngodly rude people.
The fyfthe commaun
dement.
Thou ſhalt not kylle.
Here do I learne fyrſte, that God requyreth of me, that I ſhoulde loue my neyghboure, ſo that I ſhoulde not hurte hym in hys body, neyther with wordes, nor with dedes, nor reuenge me ſelfe vpon him, or endamage hym, through anger, impacience, enuye, hatred or any malyce, but ſhould knowe that I am bounde to help, and to counſayll hym in al the neceſſities of hys body, for he hath commaunded me by thys commaundement, to kepe my neyghbours body, and contrarywyſe commaunded my neyghboure to kepe my body, And as Syrach ſayeth, he hath committed vnto euery one of
vs hys neyghbour.
Secondely, I do here thanke the vnſpeakeable loue care and faythfulnes towardes me, that he hath ordeyned ſuche a great, ſtronge, defence and wael about my body,Pſalm, xxxiiij. that al men are bounde to fauoure and to defende me, and contrarywyſe I alſo towardes al mē in like maner, he doth alſo ſtraightely commaunde it to be done, and if it be not done, he hath commaunded the ſwearde to be vſed for the punyſſhement of them that do it not,Ro. xiij. elles yf this hys commaundement and ordinaunce were not, the deuil would make ſuche a murther amonge men, that noman ſhoulde be one houre in ſanegarde of hys lyfe, euen as we ſe, it come to paſſe, whan GOD is diſpleaſed, and punyſſheth the diſobedyent and vnthankeful worlde.
Thyrdely I do here Confeſſe, and lamente myne and the worldes iniquitie, that we are not onely ſo vnthankefull for theſe hys fatherly loue, and care for vs, but alſo that (whiche is to ſhamefull) we knowe not theſe commaundementes and doctryne, neyther wyl learne them, but deſpyſe them, as though they pertayned not to vs, or as though we had no thynge to do with them, beynge alſo careleſſe, and makynge no conſcience of it, that we do ſo deſpyſe, forſake, yet alſo perſecute and hynder our neyghboure, contrary to thys commaundemente, or alſo kyl hym in oure hartes, followynge oure anger fearſnes and al iniquitye, as though we dyd well in it. Truely here is it tyme to lament and to wepe ouer vs wicked perſonnes, and blynde, wylde, vngracyous people, which treade, puſſhe, ſcratche, rente, byte and eate oure ſelues one amonge another, as the vnreaſonable and feare beaſtes, not fearynge thys earneſt commaundement of GOD. &c.
Fourthely, do I pray, that our mercyfull father wil teache vs to knowe thys hys holy commaundement, and helpe, that we may alſo guyde oure ſelues to lyue thereafter, Saue vs all together from the murtherer, whiche is mayſter of all murther and deſtruction, and geue hys plenteous grace, that the people (and we with them) one with another maye be frendelye meke and gentyll, and that one maye hartely forgeue another, and that the one do Chriſtenly and brotherlye beare the others faute and burthen, and ſo lyue in true peace and vnite, as this commaundement teacheth and requyreth.
The ſixte commaunde
ment.
Thou ſhalt not breake wedlocke.
Here do I learne agayne what god requyreth of me, and what he wil haue of me, namely, that I ſhould lyue chaſtely, honeſtly and meaſurably, bothe in thoughte, worde and dede, & leaue euery mās wyfe, doughter and mayde vndefyled, but help, delyuer, defende, and do al whatſoeuer partayneth to the preſeruation of theyr honour and honeſtie. Alſo helpe to ſtoppe the vngracyous monthes, that do cut awaye or ſteale theyr honour or honeſtye. For al this I am bounde to do, and God requyreth of me, that I ſhal not onely leaue my neyghbours wyfe, and hys vndefyled, but alſo ſhal be bounde to helpe, to kepe, and to ſaue hys honour and honeſtye, euen as I woulde that my neyghbour ſhoulde do to me in lyke caſe, and vſe thys commaundemēt towardes me and myne.
Secondarely I do thanke the heauenly father for this his grace & benefyte, that with this commaundement he taketh in hys tuition, protection & defence, my huſbande, ſonne, ſeruaunt wyfe, daughter, mayde, & cōmaundeth ſo earneſtly and ſtrayghtly, that they ſhal not be defyled, for he geueth me ſafe conduyt, He doth alſo execute it, and leaueth it not vnpunyſſhed, although he ſhoulde do it hym ſelfe, noman eſcapeth hym, he muſte eyther paye it here, or elles at the laſte receyue hys rewarde for ſuche pleaſures in hell fyre. For he wyl haue chaſtite, and wyll not ſuffre adulterye, euen as we ſe dayly in al impenitent and ryotous people, that at the laſt they are ouertakē by the wrath of GOD and ſhamefully deſtroyed, or elles it were not poſſyble to any man to kepe hys wyfe, chyld or familie one houre in honeſtye and clenlynes, for the vncleane ſpirite, for they woulde vſe mere dogges feaſtes, and beſtyal a cō
uerſacion, euen as it commeth to paſſe whan God in his diſpleaſure withdraweth hys hande, and letteth all thynges go at large.
Thyrdely, I do confeſſe and knowledge my ſynnes (and the ſynnes of al the worlde) whiche I haue done agaynſt thys commaundement, all the dayes of my lyfe, whether it be in thoughte, worde, and dede, and haue not onely ben vnthankeful for thys hys goodly doctryne & gyfte, but alſo haue murmured and grudged againſt god, that he cōmaunded this clenlines
and chaſtite, and hath not left all maner of vnclenlynes and vngraciouſenes at libertie and vnpunyſſhed, haue alſo deſpyſed and condemned wedlock &c. Euen as the ſynnes of thys commaundemēt are of al other the rudeſt and mooſt knowen, which are not hydden nor couered. Wherfore I am ſory &c.
Fourthely, I do praye for my ſelfe and for al the world, that God wil geue vs grace, to kepe thys commaundement with luſte and loue, that not onely we maye lyue chaſtely oure ſelues, but alſo helpe and counſayl other therto.
Euen ſo do I procede with the other commaundementes, yf I haue tyme and ſpace, or yf I amluſty, for as I haue ſayde, I wyl haue nomā bound to theſe my wordes or thoughtes, but onely haue ſhewed myne exāple, whiche may followe, whoſoeuer wil, or amende it whoſoeuer can, & take afore hym at one tyme all the cōmaundemē
tes, or as many as he wil, for the ſoule whan ſhe deſyreth a thinge, be it good or bad, yf it be earneſt vnto her, can thynke more in the twynkelinge of an eye, than the tonge is able to ſpeake in tenne houres, and the penne to write in tenne dayes, ſuche a ſwyfte ſubtill and mightie thinge is the ſoule or ſpirite, therefore can ſhe ſoone execute the tenne commaundementes throughout all the foure partes whan ſhe wil, and is earneſtly diſpoſed.
The ſeuenth Com
maundement.
Thou ſhalt not ſteale.
Fyrſte do I learne here, that I ſhall not take my neighbours goodes, nor haue them againſt his wil, neither preuely nor apearily, that I ſhall not be vntrue nor falſe, in occupyenge, ſeruinge or labouringe, whereby I might gette my goodes theuyſſhely, but ſhall lyue & earne my lyuinge in the ſweate of my browes, and eate myne owne bread with al trueth.Gen. iij Itē, that I ſhould helpe, that my neyghbours goodes through the aboue named poynctes be not taken awaye from hym. I do learne alſo, that God by this cōmaundement doth, aſſure and defende me my goodes, of Fatherly care, & greate earneſt, for ſo muche as he commaundeth, that nothinge ſhalbe ſtolen from me. And yf it be not obeyed, he hath ordeyned a punyſſhement for it, and hath committed the gallowes, & corde to maiſter Iohn, or yf he can not, than doth he punyſſhe hym ſelfe, that at the laſt they muſt become beggers. Accordinge to the common prouerbe, he that loueth to ſteale in his youth goeth a begginge in his age. Item, wrongfully gotten goodes do not proſpere. And euill gotten, euill ſpent.
Secondarely, I do thanke his truthe and goodnes, that he hath geuen to me and to all the worlde ſuche a good doctrine, and therwith alſo protection and defence. For yf he did not defende, noman were able to kepe one peny, or a morſell of breade in his houſe.
Thirdely, I do cōfeſſe al my ſynnes and vnthākefulnes, how ſoeuer I haue done any man wronge or falſehode, all the dayes of my lyfe. &c.
Fourthely, I do praye that he will geue grace, that I and all the worlde maye learne and remembre this his cō
maundement, & alſo take amendement therof, that there may be leſſe ſtealing robbinge, ſpoylinge, falſehode, & wrōg and briefely, that through the later day (to which ende the prayers of all ſayntes and Creatures are directed Rom. viij.) an ende may be made of al. Amē.
The eyght co
̄maundement.
Thou ſhalt beare no falſe witnes agaynſte thy neighbour.
This teache vs Fyrſt, to be true one to another, and to eſchue all maner of lyes and ſchlaunders, gladly to ſpeak and to heare the beſte of other. And hereby is a wall and defence ordeyned for oure good name and innocēcye agaynſte the euill mouthes and falſe tonges, which alſo God ſuffereth not vnpunyſſhed, as hath ben ſayd of other Commaundementes.
Therefore ought we to thanke hym bothe for the doctrine & for the defence whiche he geueth, is ſo graciouſly by this commaundement.
Thirdely ought we to confeſſe & to deſire mercy that we haue ſo vnthākefully and ſynfully ſpent all the dayes of our lyfe, with lyenge, with falſe and euill tonges agaynſte our neighbour. Whome notwithſtanding we owe delyueraunce and preſeruation of all his honour & innocēcye, euen as we would be done to oure ſelues.
Fourthly, we pray for helpe to kepe this cōmaundement from hencefurth and for a holſome tonge, &c.
The nynth and tenth commaundementes.
Thou ſhalt not deſyre thy neyghbours houſe, nor his wyfe, &c.
This teacheth vs fyrſte, howe that we by no coloure of right or Iuſtice, ſhall put our neighbour beſydes his goodes or whatſoeuer is his, but helpe, that he maye kepe it, euen as we oure ſelues woulde, that other men ſhoulde do to vs. And it is alſo a defence againſt the ſpiteful inuentions and prankes of the wittye men of the world which neuertheles at the laſte haue alſo theire punyſſhement.
Secondarely ought we to geue thā
kes for it.
Thirdly, to cōfeſſe our ſynnes with ſorowe and repentaunce.
Fourthly to pray for helpe & ſtrēgth that we maye waxe good, & kepe theſe commaundementes of God.
Whoſoeuer nowe hath tyme ſuperfluous, or elles is Luſty, maye do in lyke maner with the Crede or beleue, and make a fourefolde garlande therof. But the Crede hath thre greate Principall partes or Articles, according to the thre perſonnes of the Godly Maieſtie, euen as they are deuyded before, and alſo in the Catechiſmus.
The fyrſt Article of the Creation.
I beleue in God the Father almightie, maker of heauen and earth.
Here ſhyneth fyrſt a great lighte in thy harte. Yf thou wilte haue it. And teacheth the with fewe wordes that, whiche can not be expreſſed with all tonges, nor written with many bokes, Namely what thou arte, whence thou comeſt, and whence heauen and earth do come. For thou arte the creatiō, makynge, Creature and handy worke of God. That is, of thy ſelfe, and in thy ſelfe, arte thou nothing, canſt nothing knoweſt nothinge, and arte able to do nothinge. For what waſt thou a thouſande yeres a gone? Vvhat was heauē and earth ſixe thouſande yere agone? Euen ſo hole nothing, as the thing is nothinge, whiche neuer ſhall be made. But whatſoeuer thou arte knoweſte, canſt or mayeſt, the ſame is the creatiō of God, euen as thou doeſt here confeſſe with thy mouthe, wherefore thou haſt nothing to reioyce of before God but that thou arte nothinge at all, and that he is thy maker and creatour, and can tourne the to nothinge euery momente. Of this light knoweth the imagination of man nothinge at all. Many highe learned men haue ſought and ſearched, what heauen and earth. Man and creature might be, but they haue not founde it. But here ſayth oure belefe, that God made all thinges of nought. Here is the pleaſaunt garden of the ſoule to walke in, in the workes of God, howe be it, it is to longe to writte of it at this tyme.
Secondarely, ought we here to geue thankes, that we through the goodnes of God are made of nought, and are dayly preſerued of nought ſuche a goodly creation, whiche hath body and ſoule, diſcretion and the fyne wittes, &c. and ordeyned Lordes and rulers ouer the earth, fyſſhes, foules & cattel. Hither belongeth the .i.ij. and .iij. chapiter of Gene.
Thirdely ought we to confeſſe & to lamente our vnbeleue and vnthankefulnes, that we haue not regarded beleued, remēbred nor knowledgede theſame, worſe then the vnreaſonable cattell. &c.
Fourthely, to praye for a true and ſure faith, that we maye from hence-furth earneſtly beleue & take the true God for our Creatour, accordinge to the ſayenge of this Article.
The ſeconde Article of the redemption.
And in Ieſu Chriſte his onely ſonne our Lord. &c.
Here ſhyneth agayne as greate a lighte, and teacheth vs: Howe we are redemed through Chriſt the Sonne of God from death wherein we are fallē after our creation through the ſynne of Adam, and muſt eternally peryſſhe. And here is it tyme, lyke as in the fyrſt Article thou muſt alſo counte thy ſelf for one amonge the creatures of God and doubte nothinge therein. Euen ſo muſte thou counte thy ſelfe alſo for oure amonge them, that are redemed and doubte nothinge at all. And ſet by euery worde the fyrſte worde (oure) as Ieſus Chriſte oure Lorde, euen ſo lyke wyſe, oure ſuffered Oure dead, oure ryſen, that he be all hole oures. And that thon arte alſo vnder the ſame oure, euen as the worde it ſelfe doth geue it.
Secondarely we ought hartely to geue thankes for this great grace and be glad of this redemption.
Thirdely, bitterly to Lamente and to confeſſe oure ſhamefull vnbeleue & doubtefulnes, concerninge this grace, Oh what a heape ſhalte thou fynde here for to remembre, howe muche Idolatrye thou haſte vſed contrary to this, with ſo many ſeruynges of ſaynctes, and innumerable workes of thyne owne, whiche haue ben quite and cleane againſt this redemption.
Fourthely muſte thou praye that God wil kepe the by the true and ſyncere faith in Chriſt thy Lord, frō hence furth vnto the ende.
The thyrde Article of the Sanctification.
I beleue in the holy Ghooſt, &c.
This is the thyrde greate lighte, whiche teacheth vs. Where this Creatour and redemer in earthe externally is to be founde and to be taken, and where al thinges ſhall become at the laſt, whereof there were muche to ſay: And briefly this is the ſumme. Wherſoeuer the holy Catholyke Churche is, there is founde God the Creatour, God the redemer, and God the holy Ghooſt, that is to ſaye: whiche dayly ſanctified through forgeuenes of ſynnes, &c. And the Churche is, wherſoeuer Goddes worde is truely preached and knowledged of this faythe. Here haſte thou agayne many thinges to remembre of all that the holy Ghooſt doeth dayly exercyſe in the churche. &c.
Therfore geue here thankes, that thou arte alſo come and called into this Church.
Confeſſe and Lamente thyne vnbeleue and vnthankefulnes, that thou haſt not regarded all this. And praye for a righte ſure faythe, whiche maye continue and abyde, vntill thou comeſt where as all thing ſhall continue for euer, that is, after the reſurrection of the deade in the lyfe euerlaſtinge.
AMEN.
A prayer a
gaynſte the Pope & the Tur
kes, the Mortall enemies of Chriſt and of his Churche.
HEuēly Father, ful well haue we deſerued, to be corrected of the.
But correcte vs Lorde thy ſelfe accordinge to thy mercy, and not after thy fury. It is better for vs to geue oure ſelues into the correctiō of thy handes, than in the handes of men or of the enemy, as Dauid prayed alſo. For great is thy mercy. We haue ſynned agaynſte the, and haue tranſgreſſed thy commaundementes.
But thou God almightie Father knoweſt, that we haue not ſynned agaynſt the deuill, Pope, or Turkes. And that they alſo haue no authorite nor power vs to correcte. Howe be it thou canſt and mayeſt vſe them, as thy fearful ſcourge, agaynſt vs, which agaynſt the haue offended, and deſerued all myſchief.
Yea deare God, heuenly father, we haue done no ſynne againſt thē, wherfore they might lawfully punyſſh vs. But muche rather would they, that we with thē moſt abhominably ſhoulde ſynne againſt the. For they regard it not, yf we to the were diſobedient, blaſphemed the, vſed al maner of Idolatry (as they do) & went aboute with falſe doctryne, falſe fayth, and with lyes, and committed agaynſt the aduoutry, vnclenlynes, murther, thefte, robbery, Sorcery, and al maner of enyl. But this is our treſpaſſe againſt them, that we preache, beleue, & knowledge the, God the father to be the onely true God, and thy welbeloued ſonne, our Lord Ieſus Chriſt, and the holy ghooſt, to be one onely God, yea thys is the ſynne that we committe agaynſt them, but yf we ſhoulde denye the, then ſhoulde the deuil, world, pope and turcke fulwel leaue vs in reſt, accordynge to the ſaynge of thy deare Sonne, yf ye were of the worlde, the worlde woulde loue her owne. &c.
Here ſhewe thy mercy, O merciful father ouer vs, and earneſt iudge ouer oure enemyes, for they are more thyne enemyes then oures. Becauſe that when they perſecute and ſtryke vs, then do they perſecute and ſtryke thy for the world, which we preache, beleue and knowledge, is not oures, but thyne, and the work of thy holy ghoſt in vs.
The deuil wil not ſuffre ſuch thynges, but in ſteade of the he wyl be our god, in ſtede of thy word he wil ſtabliſ ſhe lyes in vs. The Turke wil ſet hys Machometh in the rowme of thy deare ſonne Ieſus Chriſt. For he ſpeaketh euyl of hym, and ſayth: That he is no ryght God, and that hys Machomet is hyer and better then he.
Yf it be ſynne, that we holde, knoweledge and boaſte the father, and the Sonne and the holy Ghooſt, for the true onely God, Then arte thou the ſynner thy ſelfe, whiche workeſt thys in vs, and commaundeſt vs to do it. Therfore do they hate, ſtryke, and correcte thy ſelfe, whē they for ſuch matters, do hate ſtryke or punyſſhe vs.
Wherfore awake O Lorde God, & ſanctifye thy name, whome they blaſpheme, ſtrengthen thy kingdom, whiche they diſtourbe in vs, & let thy wyl be done, whiche they will quenche in vs, and ſuffer not thy ſelf ſo to be troaden vnder fete for our ſynnes ſake, of them, that do not correcte our ſynnes in vs, but woulde quenche in vs thy holy worde, name, and worke, to thintent, that thou ſhouldeſt be no God, & haue no people to preache, beleue, and knoweledge the. Voucheſafe o Lorde gracyouſly to heare this oure petitiō, and do accordynge to oure beleue and truſte, By the deare Sonne oure Lorde Ieſus Chriſte, whiche lyneth and raygneth, with the and the holye Ghooſte worlde without ende.
AMEN.