The answere of. Ph. Me. to the Interim.
THe Prologe newly made to the boke Interim, was not brought vnto vs, & therefore can we make no mencyon thereof at this time: but we perceiue that it is a very greuous, heuy and perlouse wrytyng, yf this be the meanyng thereof, that they condempne our Churches, and that the receauing of this booke shoulde be an acknoweledgyng as it were, y t our churches haue hitherto taught wrongfully, and begonne a selfwilly dissencion and deuision. Therfore is it nedefull that all the men of vnderstandyng in our Churches answere therto, for if we should now oure selues denye the knowen and acknowledged trueth, & bynde our selues to the persecucion of the same trueth, that were a blaspheming of [Page] God, whiche shoulde neuer be forgeuen, from which God graciousely defende vs. And although warre and destruccion be thretned vs, yet must we set more by Gods worde, and not denie the knowen trueth.
SECONDARELy the learning of the sōne of God and of the forgeuenes of sinnes, is also the specyall Counsel of God, whiche God of his vnspeakable mercy hathe declared and opened, and wyll that all men helpe to vpholde the same learning, to thintent that they may pray vnto him aright & obtaine saluaciō.
Now hath the deuell alwayes sought many craftes and wyles frō Adams time hitherto, to quenche out this learning, or to darcken it, as thensamples fearefully declare.
Therefore ought we dylygently to take hede, that we be not drawen from true & right learning, as God [Page] often warneth and exorteth vs.
THIRDLy let men also consider, if false learnyng and Idolalatrye shoulde be agayne brought in and be gonne in oure Churches, how greate an offence and sclaunder should be occasioned therin: for there would many Godly men and wemen fall into great heauynes & griefe, and the true prayer and callyng vpon God should be hindred.
For these great and weightie causes, must we take good hede, what we conclude in this matter.
We striue not of our owne frowardnesse, heeddynesse or pryde, as some men laye to our charges. God whiche knoweth all mennes hertes, wotteth howe gladlye we woulde se and haue peace oureselues with all our hertes:
But this earnest and strong cō maundement, that we shall not forsake [Page] nor persecute the knowen learning of the trueth, driueth and thrus [...]heth vs to the defence of the true learnyng whiche is preached in our Churhes: And as for the perill we will put & commit to God.
AND in asmuche as we nowe se and fele by the very dede it selfe that the Bushoppes and their partakers wyll receaue no agreemēt: and that the discord of the learning and certen ceremonies will neuerthelesse abyde, and that they wyll make or ordre no priestes for vs: it were better that we in dede kepe caulmnesse, quietnesse, and peace, in oure churches, and begyn not vnquietnesse, discorde, debate and offfence among our selues.
For this * booke wyll surelye not be receaued in manye Countreyes [...]nder [...], Inte [...] and Cyties.
[Page] But for as muche as the articles in the Boke be diuers, some be right and some be vnrighte, some speake of the chiefe articles of the belefe which all men muste knowe and vnderstand, and some of other matters whiche are not so nedeful to be knowen: we will orderly declare our obedient meaning, and that that is right wyll we not casū niose & sophistice striue against, but plainely and singely acknowlege it, and agayne that that is vnright wyll we not allowe.
THE begynning of the boke, as touchyng the creacion and fall of man, the originall or byrthsinne, and the redempcion or raunsoming through Christe, is righte and vnfautye. But afterwarde in the fourth leafe, in the title of Justificacion or rightwessemakyng is this faute, that the Booke [Page] plainly saith: that we be iustified or made rightwesse through loue, and the same meaning is also afterward reherced and declared that it maye suerly be vnderstanded therby, that that booke is not agreable with the true learnig which is through gods grace preached in our Churches, y t a man is made rightwesse before God, and pleaseth him, for ourlorde Christes sake through belefe.
And althoughe the boke saye in some places, that a man cometh to rightwesenes through belefe, yet is this the meaning of the boke, that the belefe is but a makyng readye before, and that afterwarde a man is made rightwesse throughe loue, as the boke also playnely sayeth, y t a man is afterwarde verely made rightwesse throughe loue.
And to declare it selfe playnelyer it saithe, that there is yet a true [Page] belefe in a mā, although he liue with an euell cōscience, and haue not loue: And also that a man is an inheriter of euerlasting life, throughe loue.
So that this is in very dede the whol meaning, y t a mā is rightwesse, that is, pleaseth God, throughe loue and worckes, as the monckes and freers taught longe a gone. And the neadfull learnyng of belefe is not spoken of, whiche is this, althoughe loue and a good conscience muste be in vs, yet are we before God rightwesse, y t is, we please hym throughe our Sauiour christ and for his sake, through y e trust y t we haue in him & not because of our purenesse or cleannes. This Article is throughe Gods grace so declared expounded and set out in our churches, that we doubte not, but there are very many men whiche vnderstand it right well, and can also well iudge the boke.
[Page] We acknowledge and teache also and that diligently and truly, that repentaunce & sorowfulnes or grefe of herte, conuersion or turning again to God; loue, a good purpose to amend, and a good conscience, muste be in the hert, and that this saying muste abyde true. ‘Qui non diligit, manet in morte.’ He that loueth not, abideth in death.
There must many neadefull vertues be together, belefe, loue, hope, a good conscience, a good purpose. &c: as thys thyng is throughe Gods grace plenteously preached in our churches.
But yet ouer & aboue these vertues must the trust in y e sōne of God be there, as is afore saied, & it must alwaise ouershadow thother vertues for almaner of vertues be weake in vs, & there abideth yet much vncleā nes in mannes herte in this lyfe
[Page] Therefore muste we cleaue and sticke to the mediatour, and seke grace and fauour through him, for so speaketh the psalme, Before the is no man liuing rightwes. And Da. 9. saieth, heare vs not because of our rightwesnes, but because of thy mercy, for the Lordes sake.
And so shall we come before God and bryng thys truste in the sonne of God with vs, and knowe, that althoughe loue and other vertues be, and muste be in vs: that they yet be to weake, and that the truste in, to, and vpon the sonne of God, muste stande suer, vnstirrable and vnouerthrowable, and do that that is done to our rightwesmakyng.
And if we speake of the rightwesnes poured into vs of God (as they calle it) we maye not leaue out this belefe and liuing trust, for it is one of the highe and neadfull vertues: [Page] Yee this truste wakeneth vp counforth, loue, prayer or callyng vpon God, and life in the herte, as is written. Gall. 2. That I nowe liue, I lyue throughe the belefe in the sonne of God: And loue and counforth cānot be or abyde in the hert, yf this belefe and this truste go not before.
So that this is spoken without cōsideracion in the boke, y e we befirst made ryghtwesse indede throughe loue, wheras yet this rightwesnes, y t God is merciful vnto vs for y e mediatours sake, and that the mediatoure couereth & hideth our weaknes, ought moche more and highlyet to be loked to and esteamed, then our owne loue.
And when we be in nede, and in earnest prayer or callyng vpon God, we seke not loue and oure owne cleannes, but be muche more affearde and shrynke for our wretchednesse [Page] and synnes: and muste seke coumforte at the onely peacemaker, whiche God of his greate mercy and wonderfull wisedome hath apoynted vs. Thereof speaketh Paule. Justificati fide pacem habemus, after we be made rightwesse throughe belefe, we haue peace or are at peace.
And that this is the vnchaungeable voyce & meanyng of the gospell in the Churche of god from Adams tyme hitherto, that is plaine in the holy Scripture, and s. Paule setteth Abrahams example before our eies, and declareth this saying: Abraham beleued God, and that was counted vnto hym for rightwesnes. That is, although Abraham had great and highe vertues yet was this his rightwesnesse before God, and he pleased him, because he beleued that God woulde [Page] be graciouse and fauourable to him according as his promes sounded.
And althoughe this vnderstanding of the promes be ofte at all ages and tymes darkened, yet hath it abyden and abydeth among the vnderstandyng and perceauyng christen alwayes, as euery godlye christen mannes owne experience that hath vnderstanding, sheweth.
Therfore is this one fawte in the Booke, that it sayeth, loue is true rightwesnes, and fayneth y t belefe is but a knowledge, suche a one as is in the deuels.
And saith further, that a man is an inheritour of euerlastyng life, because he hath loue, and so sedeth vs to our owne workes and speaketh nothyng of this comfort, that we shall beleue, that God suerly receaueth all those to euerlastyng lyfe that turne agayne and amend, and [Page] trust vpon the sōne of god, through suche belefe.
But that some saie, that we vnderstand not the boke, this we lette them iudge, that wyll hereafter largelier write thervpon, if it come abroade and shewe his head.
And althoughe menne woulde suttely and wylily excuse it, and gether the poyntes therin contayned here and there together, so is it yet agaynst it selfe.
For as muche then as this Article, howe a man is rightwes before god and pleaseth god, must be knowen to all men, that the righte honour maye be geuen to the sonne of God, and that men maye haue right true coumforte, must all men both the learned and the vnlearned helpe to kepe the godly learnyng of the gospell pure cleane and vndarkned. [Page] Therfore can we not councell that anye man receaue the booke in this poynte.
And in asmuche as it is playne that no creature neither in heauen or earth oughte to chaunge the vnchaungeable councell of God opened in the gospell: we will through Gods grace, also from henceforthe truly teache the learnyng of belefe & good workes, as we haue nowe many yeres preached and taught it in these churches, for it is so set out in the scripture of God.
OF THE CHVRCHE and Busshops.
FROM the leuenth leafe vntyll the eightenth is saide, what y e Churche of God is, & of the order and power of the Bushops, & there be many pointes patched in, which wyll and rightfully maye be spokē [Page] against and withstanded of godly and learned men.
But in as moche as these sayeinges, almoste to the ende of the article, be general, moche contaynyng, doubtfull and hastie sayinges, we wyll not counsell y t our most gracyous Unde [...] stande, b [...] cause y • la [...] mē can n [...] so well a [...] swer to these ma [...] ters of B [...] shops powers whi [...] be craftel set out in boke: He must be b [...] ter learne thē y • lord [...] cōmenly [...] y • shall sto [...] theyr mo [...] thes. Prynce meddle moche in this Article. It is truthe that the churche is a congregacion or company gatherd together of the right beleuing, and that no man shal deuide and disseuer him selfe from the Churche. But than is this the question, which be those right beleuing?
And because the disseueryng and parting from the church is made an heuy and highe faute (to our dispise and shame, be ye suer) is this our answere for neade theragaynst, which the boke it self acknowledgeth, that the teachers muste fynde faute with false learning, and false Godsseruyces. [Page] Nowe yf the withstanders of y e trueth wyll not geue place, and y t so discorde and debate folowe therevppon, so be the pesecuters of the trueth, & specially in needy weighty matters, fauty before God, and not the poare Godly people that preach or receyue the trueth. This is plain, and the saying of S. Paul is knowen to many. If an Aungell in heauen preache any other ghospell, holde hym accursed. But that there be many great erroures and mysvses defended of the Rome bushop and his, nowe at this tyme, that is playne: And the boke it selfe hath foūde fawte at some erroures, whiche yet the Counsels holden at Trident and Bono [...]y haue strengthened.
Let this be ynoughe for the excuse of our churches at this tyme
[Page] We beseche also our moste graciouse Prynce and his prayse worthy lande, that yf the Byshoppes wil haue vs to be obedient to them, that that maye be done with thys condycyon and after this facion, that they persecute not the trueth, and sette not vp agayne vngodly ceremonyes in the lande.
Furthermore, thys muste also be shewed, neede dryuyng vs therto: Although we wyll charge no manne to take in hande all these dispuracions whiche stycke in this Artycle, for they be not all a lyke nedefull, and some thynges there be whereto the suer and stedfaste wytnesses of the olde churche be neadefull, whiche euery man can not seake out, and we kepe this laboure for our self & some other: y e euery mā make his owne christen & [Page] profitabe acknowledgyng & declaraciō for himself vpōhis owne ieoꝑdy as touchīg these & other matters: for that y t the boke saith in this point of the Councels and de potestate Interpretationis, that is, of the power to expound y e Scripture, there are many thynges to be spoken of.
God hath gracyously opened hys mynde and wil, those must we heare and receiue, and not, as in worldly kyngdomes, geue one certen person power to make exposicions at hys pleasure.
Of the sacramentes.
OF Chrystenyng there is no strife, and our churches haue christenly and with profet striuen as touchyng the chrystenyng of chyldren, and other articles belongyng thereto: and shewed good and sure [Page] ground agaynst many errours of the Anabaptistes or Againechristeners or twisechristeners, & this our labour hath profitably holpen to the declaring of manye Artycles.
Of Confirmacion and anoyn▪ tyng.
OF these thynges I councell also that we stryue not, but so muche as belongeth to the callyng vpō or praying vnto saintes, wherof we will hereafter speake. And although it displease vs that men so praise both these workes, Confirmaciō, & anoynting, that they make them like thother Sacramentes, & bynde the working of y e holy ghost therto, wheras it is yet plaine, that thei be so paīted out but for a shew: yet wyl we not at this time dispute therof, and commyt it also to euery [Page] mans owne acknowledgyng.
But we cannot agree vnto this blasphemyng of God, y t mē should charge our priestes to receaue and reache out suche Anoyntinges and vngodly consecraciōs, wherof they falsly crake and boast in Póntificalibꝭ & Agenden, y e the holy ghost, forgeuenes of sinnes, & other giftes of god and defence agaynst the deuell, is geuen therby, and that they should serue for the helthe of bodye and soule. &c.
Of Repentaunce.
ALL menne of vnderstandyng knowe that before these our dayes the Monkes & Freers learning in this Article of Repētaunce was full of great errours & blyndnesse. They could shew no sure coū forth, [Page] yee they taught rather theragaynst, that we shoulde alwayes abyde in doubte of the forgeuenes of synnes. They haue also loaded the conscyences with thunpossible tellyng of our synnes, and afterwarde with the erroures of Satisfaccions, with pardons and manye supersticions and misbelefes.
These selfe same erroures and mysuses did first raise this strife of the learnyng. For Godly preachers which were men of vnderstanding muste nedes finde faute at suche erroures and blaspheinyes of God.
And the learnyng of Repentaunce is through goddes grace so well and surely declared, that all men of vnderstandyng, acknoweledge that the same christen declaraciō taught in our churches is right true and coūfortable, and also profitable to the righte praying and [Page] callyng vnto god, and to the knowledge of the gospell.
OF CONFESSION.
COnfession is also diligentlye kept in our Churches with a good exposicion therof, that the absolucion shall be sought therin, for we iudge that the priuy absolucion is nedefull to be kept, for great and weyghtye causes, in asmuche as it is a witnesse, that there is forgeuenes of sinnes in the Churche, and that they that be fallen after theyr Christenyng maye be agayne receaued. It is also very good that ther be some certeyne acknowledgyng and pullyng downe or lowlines of the herte, so that they that desyre absolucion shewe themselues repentaunt and sorowful, and acknowledge that they be synners and trespacers before God.
[Page] But yet we wyl not loade the conscyences with this perlouse and vnneadful burthen, that they should thynke it were nedefull to tell all and euery of the synnes that they haue done.
And forasmuche as this Article belongeth to al mennes cōsciences, we counsell not that all men agre to this poynt.
OF satisfaccion.
OF Satisfaccionis muche easlyer and Jentlyer spoken in the boke, then before tymes in the learnyng of the Monckes and Freers. But the sayinges contayne many thinges in them whiche haue neade of much declaryng. Therfore we also comit this Artycle to euery mans owne declaracyon and acknowledgyng.
OF THE SACRAment of christes body and bloudde.
In this matter are not oure Churches agaynste the boke: But yf ther be any further declaracyon demaūded of any man as touching this Article, him we suffer to speake thereof through his owne confessyon and acknowledgyng.
OF makyng or annoynting of prystes.
It displeaseth not vs, that this is reckened in the noumbre of the Sacramentes, if it be ryghte and Chrystenly kepte and holden: And we wyshe that it might be so kepte in all maner of landes & countreyes with great dylygence that it were not onely a ceremonye or a dysguysyng [Page] & playe, but that they that be ordeyned be well heard and instruct or taught, and that there were an erneste commaundement geuen with y e ceremony, and also that there wer afterwarde diligent heede taken to the learnyng and to the maners of the priestes.
OF MARIAGE.
This Artycle is neadfull, that in the dyuorcyng of the fautelesse person, the second maryage be graunted.
Therefore is that poynt in the boke as touchyng this matter, that there maye no further dyuorcemente be made then from bedde and bourde, not to be agreed vnto.
OF THE MASSE.
The booke acknoweledgeth, that the Masse deserueth not forgeuenesse of synnes. That is true. [Page] But that they afterward further alleage sayinges out of the olde & new teachers as touchyng the oblacion & offeryng to strēgthen theyr preuy Masse, those be sayinges that cōtain many thynges in them, and it were very easy to shew good suer groūd out of. S. Austen and other theragaynst, that the same sayinges belong not to theyr preuy Masse and oblacion or offeryng, for althoughe they call it an offeryng, yet declare they them selues thus, that it deseruethe not forgeuenes of Synnes. And also that they them selues offer not the Sonne to God the father, for that is the owne & onely worcke of the onely begotten sonne, that he offereth himselfe, as the texte speaketh Heb: 9, He is gone into the holy place throughe his owne bloude, he standeth before the father as a peacemaker for euer, and prayeth [Page] for vs, in the same moste preuy coū cel, whiche is the holy place.
But of the offeryng that men offer, they say it is a thancksgeuing and a rememberaunce, that is, therwith we throughe belefe praye for and receaue the forgeuenesse that is obtayned and gotten for the sonnes sake. And this prayer and thankesgeuyng shall be made in the dealing out and in the vse of the sacramēt, Not of Masse. as it is commaunded and instituted. And the This is the Masse of it selfe. ceremony of it selfe withoute this worck in the herte, in belefe, prayer and thankesgeuyng, is no offeryng.
And let this be ynough spoken of the olde teachers, whereof we offer oure selues to geue furher declaracyon at all tymes.
And because ther lyeth muche of this matter, in that that it belongeth to all chrystendome, and for that [Page] that the Masse is through many erroures comen in to great misuse: for whiche God vndoutedly punysheth the worlde, as it is wrytten, whoso vnworthely vseth the Sacrament, maketh hymselfe gylty of the Body and bloud of Chryste: ought men with great earnest to seke and helpe to kepe, mayntayne, and vpholde, the trueth of this Artycle, to the honoure of God and saluacyon of menne.
And this is also one of thartycles whiche belongeth in generall to all menue bothe learned and vnlearned. Wherefore thortely to aunswere to this question.
Whether the preuy Masse, or the Masse without a companye takyng it to gether be to be set vp agayne? This is oure answere. That we with true meanyng, counsel that we sette not vp the Masse agayne that [Page] is done without a company receanyng it together. And the piayne reason why, is this.
There shall no Gods seruyce be ordened or done in the Churche, that is not ordeyned and commaunded in the worde of God. And the vse of the Sacramente is so ordeyned and not otherwyse, that the dealyng oute and the vse be kepte and done, as the sonne of God sayeth. Take it and eate it. &c. And drynke all thereof. &c. And, doe this in my remembraunce. And it was also thus holden many hundreth yeares in the fyrste churche.
Therefore is this fyrst vse agreyng with the wordes of Chryste, suerly the ryght and true vse, and shalbe mayntened vpholden and kepte, and there shall no other worckes be set vp therein, whiche are not commaunded.
[Page] There haue not been also alwayes in tymes paste dayly Masses. But at Alexaundria, whiche was a great cytye, was the Cōmunion holden three tymes a weke, on sonday, wensdaye and fridaye, and in many other Cities onely vpon the Sondaye and holy daye.
This olde goodly and godly custome, is throughe goddes grace with all reuerence, with sermons, Leassons, commaundementes and thanckesgeuynges, orderly holden in our Churches.
And yf there be any other worck sette vp in the stede of these, that offence wyll wounde many hertes, and feare them wholly from the communyon.
There are also mo burthens hāgyng vpon this artycle of the Masse, as to saye, of the Canon, prayer to Saynctes, and Soull [Page] Masses.
The Canon sayth playnly that this worke is holden for the redēpcion & raunsoming of the soules. &c. Whereby all the vnlearned haue vnderstanded, that this worke deserueth forgeuenes of sines, which meanyng is also against the booke.
There be also other vnmete sayinges in the Canon, as when the priest prayeth that God will take in good worth that offeryng, as he did Abels offeryng, where they yet vnderstand the offeryng of the sone of God.
To be shorte, there be so manye horrible misuses in the popishe custome and facyon, that we shrynke and quake for feare whē we speake of them, and praye therfore that no man may be loadē with the setting vp of suche thynges.
Of the praying to Sayntes.
THe praying to a substaunce y t cannot be seen, which is not by vs, geueth to the same substaūce this honour, that it knoweth and can iudge all mennes hertes and al their thoughtes and sighes.
This honour belongeth onely to the substaunce of God, wherfore the praying to Saynctes is not right nor lawfull.
And although they haue fayned here agaynst that god geueth them a seuerall reuelacyon of suche praier as is made vnto them, that is spoken without the booke. For the [...]ripture [...]taketh of [...] suche [...]ng, they [...]ne this [...] their [...]ne bray [...]. And we set theragainst, this highe saying: Thou shalt cal vpō or praie vnto thy lord God, & serue hym alone.
And where as they also saye, that they be prayed vnto as seruauntes and aduocates: This answere also is not ynough: For the [Page] praying vnto them is of it selfe a wytnesse and token, that they that be not seen, are made almightye, the whyle the propertie whiche belongeth to god almyghty, is geuen vnto them.
Secondarily, we maye not haue other mediatours, annexed & sette vnto Christ, to be in iointer w t him.
Thirdly, it is also openly knowē to all the world, that men haue not onely sought to make the Saintes mediatours, but y t they haue also sought a sondry helpe by euery one of them.
This great Idolatrie shoulde be strēgthened if that beginnyng, and praier to them, of which the booke speaketh, be kept and holden.
Fourthly. There maye no godsseruice be brought into the churche which god hath not ordened in his word: and as for prayig to saintes [Page] hath no commaundement of God, as is openly knowen.
Fyfthly. Mans herte may not, nor cannot praye, when it knoweth not whether suche a forme of prayer please god or not. And there is no word of god that teacheth vs so to praye. Yee there be theragaynst strong commaundementes, which teache that onely the one godly substaunce ought to be prayed vnto, & y t thorowe the mediatour. And this saying must abide fast & suer, what souer ye aske of the Father in my name, he will geue it you. This onely begotten sonne is sette before vs for our Mediatour, peacemaker and speaker for.
Hereagaynst sayeth the Booke not onelye of the speakyng for vs, but also of the deseruinges of the Saynctes, whiche is yet more to be rebuked.
[Page] And this is a shamefull lye, that it saith, that Jacob taught his children to praye vnto Abraham, to Isaac, and to him, and expoundeth the saying Gene. 48. They shall be called myne and Abrahams and Jsaacs chyldren, that is, I wytnesse that the promyses whiche be promysed me and Abraham & Isaac, shall inheret vpon them, as vpon our aftercomers, that is to saye, y t they shall suerly haue one churche and ordre, and that many of them shalbe inheritoures of euerlastyng lyfe.
This true vnderstanding of the texte leaueth the boke out, and fayneth a false of praying to Saynetes.
There be also other mo sayinges in the Booke that are wrong expounded. Hereby it is playne, y t no manne maye agree or consent to [Page] these Articles of the boke, in which the prayer to Saynctes is commaunded and strengthened.
Howbeit it is profitable for many thinges to know the whole story of the churche frō the beginning to the ending, to take witnesse therof, that god vpholdeth his churche alwaies, and that god be thanked, that he hath opened and shewed himself in the Saynctes.
And also that we teache and strengthen our selues with thinsā ple of the Saynctes.
The true storyes of the Saynctes are also often alleged of vs in Sermons, and shewed to y e people, whiche thyng we wyll also from henceforth do.
OF Souse Masses.
THese Masses are almoste the moste commen Ceremonies in Abbayes and in other churches [Page] in maner in all Countreyes and lā des, for they bryng moneye. And there be many erroures comen into the world through Soulemasses, wherof it is to long to speake at this tyme.
But it is also a peruertig of y e Sacrament, y e it is applyed for y e deed. For y e Sacramēt was instituted to stirre vp & strēgthen y e belefe of the liuing, and also for a remēbraunce.
Now are not the dead presēt at it: And it is saide without any groūd, that the priest deserueth them anye thyng through these Ceremonyes.
Therefore maye not this Article in the boke be consēted vnto in anywyse, and the saying of. S. Denise whiche is alleged as touchyng the burying, speaketh no whit of the Masse. Where as some also haue praied for the dead, y t maketh [Page] nothyng at all for the Masse. Let this also be ynough therof at this tyme.
Of Ceremonyes.
IN our Churches are the chiefe Ceremonyes belonging to good ordre, as Sondaye, & holy dayes with vsed and accustomed synging and readyng, not muche chaunged.
We wyll also kepe and hold the same with diligence. And if any mā shall ymagyn anye thyng in suche meane and indifferēt thynges, with the good Counsell of them that ought to rule the Churche, whiche shoulde serue for more vnyformitie and good and manerly ordre, we will gladly helpe to vpholde it. For we wyll not stryue or braule for suche meane thynges, so ferre as the christen vse therof stretcheth.
We care not also whether men [Page] eate fleshe or fishe. And yet we maie not let the learnyng of the difference of meates and of the true godsseruyce, in suche meane vnneady thynges be quenched out, as they were almoste before these dayes cleane quenched out. As S. Austen at his tyme, and an C. yeare agone Gerson, yee and fyftye yeare agone Wessasus at Bastil, Wesell and Meyntz, and certen other, haue sore complayned. For although ther be alwaies great heapes of errours in the Churche from the begynnyng to the ending, yet abydeth there in some, the true knowledge of God, true prayer, and better vnderstanding of the Godly learnyng, then in the great muititude, and it is Gods wyll that euery manne be instructed and taughte truely and rightly of the true seruice of God.
But as touchyng the songes belonging [Page] to the Saynctes, therof haue I sayde, that the praying to them is not to be receaued.
Item in asmuche as we deuyde the Sacrament in our Churches, must those Processions be lefte out wherin the one parte is caryed aboute.
It is also true and suer, that the Sacramentes in their vse, as they be ordened in gods worde, are right Sacramentes: & not when they be turned to other straunge workes to which they be not ordened or institute. Therfore is that spectacle in y e Procession vnright, and ought not to be strengthened or set vp againe.
Moreouer, This is well knowen to the withstanders, that the preuy Masse, prayig to sainctes, soulemasses, and the Procession, and certein other suche vses, although they might be excused, be yet neadelesse [Page] and ieopardouse: And that that example of settyng them vp agayne, strengtheneth the great erroures and misuses among the Understand, the withstanders of the truth. other, & bryngeth them in agayne into these Churches. They knowe also that that offence wyll sore greue manye godly men, and that muche persecucion wyll be sought, and manye priestes and other persons banisshed, prysoned and happely kylled.
And these Countreyes are now through gods grace furnished with many gyftes of God, more then other Coutreies be, with Churches, with metely good manerly order, lawe, a good trade of lyuing, and with prayseworthy scyences: therfore can we not counsell that we oure selues shoulde destroye this metely good estate and degree, and that agaynste Gods commaundement.
[Page] And in asmuche as it is writtē, That that whiche is of God, abydeth, it wyll be so foūd in very dede that although a chaunge shoulde be begonne in the Churche in some places, that yet this learning which we preache, wyll abyde in other landes, so that that Interim wyll make but small vnitie.
And where as warre is feared herefore, thereof we wyll shewe ourlowly and obedient meanyng: That the powers & rulers knowe what they shall do in this matter, and what they ought or can do for the defence of the Churche. And as for my persō I am through gods grace ready to departe from hence, or if nede be, to suffre.
But yet we do it not of wranglynge or pryde, that we councell not easelyer and handsomlyer in this matter. But Gods commaundemēt [Page] byndeth vs, not to forsake nor to persecute the knowentrueth. We truste also that this wrytyng wyll declare and shewe it selfe, that we striue not, for dignite, honour, or riches, but that we onely speake of neadfull learnyng and true Godsseruyces.
We wyllnot also loade the hygher powers or other men with suche seueral disputacyons as may not be well knowen of all menne, but wyll kepe y t for vs & other, to whose calling it belōgeth to teach other men, y t euery one of vs aunswere and acknowledge his owne confession, vpon his owne Jeoperdie.
It is not also oure mynde to teache any newe or other thing, but onely this one and true learnyng whiche throughe Godes grace is vniformely preached of the Godlye and menne of vnderstandyng in the [Page] Churches of these landes and countreies, and is acknowledged and approued in bothe the vniuersytyes Lypsg and wyttenberg: which we These two [...]iuersiti [...] be bothe [...] Duke [...]oris lād, this time. know is the true learnyng and true vnderstandyng of the euerlastyng Catholick Church from the begynnyng of the worlde vnto this daye. And this is the meaning of our consyderacion, that these Churches bee not brought out of reast and peace, but that they may abyde in praying vnto God, and in the true Godsseruices. For if the consciences be ones wounded with offence, prayer wyll be sore weakened, and many synnes wyll folowe, as dispise and anger against al religiōs, frō whiche synnes God graciousely saue vs.
And in as much as it was of late wrytē vnto vs, that it is highly forbydden in the prologe, to preache, teache, or write agaynst this Interim [Page] nede dryuethe vs with lowlynesse to saye thus muche, that we wyll not chaunge the true learnyng whiche we haue hytherto preached in oure Churches. For no creature hath power or authority to chaunge Gods trueth. And no man maye also deny or for sake the knowen trueth. Seig therefore that this Interim is against the true learnyng in many Articles, whiche we haue declared, we muste neades shewe a true declaracyon & aunswere thereto, whiche thyng we wyll also do with chrysten measure: and wyll commit the ieoperdye to y e Almighty and euerlasting God, and father of oure Lorde Jesus Christ. And forasmuche as God of his vnspeakable goodnes geathereth him selfe an euerlastyng Churche, and hath opened his wounderfull coūsel thereof, aboue all mens wysdome and thoughtes, we pray vnto hym, [Page] that he himselfe wyll alwayse vpholde maintayne and kepe the same his learning, and also gather hymselfe an euerlastyng Church in these Landes and countreis, & graunt vs therto good gouernaunce and rule. Amen.