his own making and by them promised remission of sins and salvation that he might be set up and honored for a Savior equal to Christ. And so to be esteemed above al creatures and to set in the Temple of God that is in the Church of Christ as he were God And to bring this to pas he hath horribly abused holy Scriptures altering them to his purpose in the sted of Christs most holy bloud putting in his holy Water As it appeareth evidently in this Sentence of S. Paul written in the ninth Chap. of the Hebrewes If the bloud of Oxen and Goats saith S. Paul and the ashes of a yong Cow purified the unclean as touching the purifying of the flesh how much more the bloud of Christ which through the eternal Spirit offered himself without spot unto God shal purge your consciences from dead works for to serve the Living God And for this cause he is the Mediator of the New covenant Consider wel this sentence of Paul and you shal find two purifyings one of the body and another of the Soul or Conscience You shal find also two Mediators One was the Priest of Moses law and the other is Christ. The Priests of the old Law with the bloud of Oxen and Goats and other their Sacrifices purged only the bodies of them that were defiled but the Soul or Conscience they could not help But our Savior Christ by his own bloud purged both body anâ— soul. And for that cause he and none other is the Mediator of the New Covenant But the Bp. of Rome to make himself also a Mediator with Christ hath taken upon him to purify the soul and conscience with holy water holy salt and other his holy creatures of his own devising to the intolerable injury of Christs blood which only hâ—th the effect And to bring this to pass hee hath most shamefully changed the words of the Scripture and wrested them to his purpose Some words putting out and only in the sted of Christs bloud putting in his own holy water and salt For wheras S. Paul if the blood of Oxen and Goats and the ashes of a Cow purified the unclean as touching the purifying of the flesh here the Bp. of Rome leaveth out these words As touching the purifying of the flesh And where S. Paul extolling the effect of Christs bloud in comparison of the bloud of Oxen and Goats saith How much more the bloud of Christ which through the eternal spirit offered himself being without spot unto God shal purge your consciences Here the Bp. of Rome extolling his water and salt puts out Christs bloud and in the place thereof puts his holy water and salt saying How much more water which is sprinkled with salt and hallowed with godly prayers shal sanctify and purify the people Oh! intolerable blasphemy against the most precious bloud of Christ Oh! shameles audacity and boldnes so to corrupt and pervert Gods holy word If he by his holy water presume to purify our souls as Christ did by his bloud what is that else but to make himself equal and another Mediator with Christ And what is it to Tread under foot the Son of God and to make the bloud of the N. Testament wherby he was Sanctified like other common things and to dishonor the spirit of grace if this be not And yet not contented with this blaspheming the bloud of Christ he preferreth his holy creatures far above the bloud of Christ promising by them many benefits which by the bloud of Christ be not promised For in the same place he promiseth by his holy ceremonies to take away from us dearth and scarcity of al worldly things and to multiply and encrease us with the same Also to defend us from the assaults of the Devil and al his deceits and to give us health both of body and soul. But al men se him so shamefully to ly in these worldly things that no man that wise is wil trust him in the rest Nor no man that is godly wil desire such things to remain stil which so much have deceived simple people and dishonored God and been contumelious to the bloud of Christ. But now to your Images which you say you wil have set up again in every Church What moved you to require this Article but only Ignorance For if you had known the Laws of God and the use of godly religion as wel before the Incarnation of Christ as four or five hundred years next after and by whom Images were at first brought into Christs church and how much Idolatry was every where committed by the means of the same it could not have been that ever you would have desired this Article except you had more affection to Idolatry then to true religion For Almighty God among the ten Commandments rehearsed this for the Second as one of the chief Thou shalt not make to thy self any graven image nor the likenes of any thing that is in heaven above or in the earth beneath nor in the water under the earth Thou shalt not bow to them nor worship them This Commandment was diligently kept in the old Testament so long as the people pleased God For in their Tabernacle was not one image less nor more that the people might se. Although upon the Propitiatory were two Cherubins of gold by the Commandment of God And that was in such a place as the people never came near nor saw But when the people forgetting this Commandment began to make images and to set them up in the place of Adoration by and by they provoked Gods indignation against them and were grievously punished therfore The Church of Christ likewise in the N. Testament for the space of four or five hundred years after Christ's Ascension utterly refused to have Images in the Church a place of Adoration As it may plainly appear by al the old antient Authors that lived and wrot in that time In so much that above four hundred years after Christ when some Superstitious and ignorant people in some places began to bring painted images not into the Church but to the Church doores the great Clerk Epiphanius Bp. of Cyprus finding such a painted Image of Christ or some other Saint hanging at the Church door in a Town called Anablatha he cutt it in pieces saying that it was against the authority of scripture that in the Church of Christ should hang the Image of a man And the same Epiphanius wrot unto the Bp. of Ierusalem that he should command the Priests that in no wise they shou'd suffer such Images to be hanged in the church of Christ which were contrary to our religion But peradventure you wil mervail and ask me the question how it was brought to pas that of late years al Churches were so ful of Images and so much offering and pilgrimages done unto them if it were against the Commandment of God against the usage of al godly people in the O. Testament and also against the custom
Baptized again That the Opinions of Anabaptists and Pelagians are to be held for detestable Heresies That those who having the use of Reason shall come to Baptism shall obtain the Remission of all their Sins if they come thereunto perfectly and truly repentant confessing and believing all the Articles of the Faith and having firm Credence and Trust in the Promise of God adjoined to the said Sacrament III. The Sacrament of Penance That that Sacrament was instituted of Christ in the New Testament as a thing so necessary for Man's Salvation that no Man that after his Baptism is fallen again and hath committed deadly Sin can without the same be saved That such Penitents shall without doubt attain Remission of their Sins That this Sacrament consists of Contrition Confession and Amendment of Life That Contrition consists first of Acknowledgment of our Sins Unto which the Penitent is brought by hearing and considering the Will of God declared in his Laws and feeling in his own Conscience that God is angry and this joined with Sorrow and Shame and fear of God's Displeasure That secondly it consists of Faith Trust and Confidence in the Mercies and Goodness of God whereby the Penitent must conceive certain Hope and repute himself justified not for any Merit or Work done by him but by the only Merits of the Blood of Iesus Christ. That this Faith is begotten and confirmed by the Application of Christ's Words and Promises That Confession to a Priest the second part of Penance is necessary where it may be had That the Absolution given by the Priest was instituted of Christ to apply the Promises of God's Grace to the Penitent And that the words of Absolution pronounced by the Priest are spoken by the Authority given him by Christ. That Men must give no less Faith and Credence to the Words of Absolution pronounced by the Ministers of the Church than they would give unto the very Words and Voice of God himself And that Men in no wise contemn this Auricular Confession As to the third part of Penance viz. Amendment of Life That all are bound to bring forth the Fruits of Penance that is to say Prayer Fasting and Alms-deeds and to make Restitution and Satisfaction in Will and Deed to their Neighbour and all other good Works or else they shall never be saved That Works of Charity be necessary to Salvation That by Penance and such good Works we do not only obtain Everlasting Life but deserve Remission or Mitigation of these present Pains and Affliction in this World Mark here by the way how the Doctrine of Merits is propounded Our Merits do not extend to Pardon and Everlasting Life but only to the removal or abatement of temporal Afflictions IV. The Sacrament of the Altar That under the Form and Figure of Bread and Wine is verily and substantially contained that very same Body and Blood which was born of the Virgin Mary and suffered upon the Cross. And that the self-same Body and Blood of Christ is distributed unto and received by all the Communicants That therefore this Sacrament is to be used with all due reverence and honour And that before any receive it he ought religiously to try and search his own Conscience V. Iustification That the word signifies Remission of Sins and our Acceptation or Reconciliation into the Grace and Favour of God That Sinners attain this Justification by Contrition and Faith joined with Charity That neither our Contrition and Faith nor any Work proceeding thence can merit or deserve the said Justification That the Mercy and Grace of the Father promised freely for Christ's Sake and the Merit of his Blood and Passion be the only sufficient and worthy Causes thereof This was the Sum of the Articles concerning Faith Those concerning Ceremonies followed next which were likewise comprised under five Titles I. Of Images That they be representers of Vertue and good Example That they be stirrers of Mens Minds and make them often to remember and lament their Sins especially the Images of Christ and our Lady That it was meet they should stand in the Churches but be none otherwise esteemed That the Bishops and Preachers diligently teach the People according to this Doctrine lest there might fortune Idolatry to ensue That they be taught also that Censing Kneeling and Offering to Images be by no means to be done although the same had entred by Devotion and fallen to Custom but only to God and in his Honour though it be done before the Images II. Of Honouring Saints That they are to be honoured but not with that Confidence and Honour that is due only unto God trusting to attain at their Hands that which must be had only of God That most especially Christ is to be lauded and praised in them for their excellent Vertues which he planted in them and for their good Example And that they are to be taken wherein they may to be the Advancers of our Prayers and Demands unto Christ. III. Of Praying to Saints That tho Grace and Remission of Sins be to be obtained only of God by the Mediation of Christ yet it is very laudable to pray to Saints in Heaven to be Intercessors and to pray for us and with us unto God after this manner All Holy Angels and Saints in Heaven pray for us and with us unto the Father that for his dear Son Iesus Christ his sake we may have Grace of him and Remission of our Sins with an earnest purpose not wanting ghostly Strength to observe and keep his Holy Commandments and never to decline from the same again unto our lives end That in this manner we may pray to our Blessed Lady Saint Iohn Baptist or any other Saint particularly So that it be done without any vain Superstition as to think that any Saint is more merciful or will hear us sooner than Christ or that any Saint does serve for one thing more than another That Holy Days are to be kept to God in memory of him and his Saints upon such Days as the Church hath ordained but may be mitigated and moderated by the King being Supream Head IV. Of Rites and Ceremonies As Vestments in God's Service Sprinkling Holy Water Giving Holy Bread Bearing Candles on Candlemass-day Giving of Ashes on Ash-wednesday Bearing of Palms on Palm-sunday Creeping to the Cross and kissing it and offering unto Christ before the same on Good-friday Setting up the Sepulchre of Christ Hallowing of the Font and other-like Exorcisms and Benedictions and laudable Customs That these are not to be contemned and cast away but continued to put us in remembrance of Spiritual Things But that none of these Ceremonies have power to remit Sin V. Of Purgatory That Christians are to pray for Souls departed and to commit them in their Prayers to God's Mercy and cause others to pray for them in Masses and Exequies and to give Alms to others to pray for them that they may be relieved and holpen of some part of
White-meats About Alhallontide was twelve-month he preached in S. Dunstan's Church beside Canterbury that Men should love God and fear God but not to trust him too much Turnor in the time of his being at Chartham did cast no Holy Water neither before the Sacrament nor upon any Altar in the Church except the high Altar Nor also before the Crucifix in the Rood-loft according to the laudible Ceremony He christned three Children upon one day and did not anoint them with Holy Oil neither upon Back nor Belly He neither incensed the Crucifix in the Rood-loft nor any Altar in the Church except the high Altar Nor distributed any Holy Candles among his Parishioners as hath been accustomed Sir Iames Newnam and one Lawrence took down an Image of our Lady to the which was no Offering except Candles at the Purification of Women nor any Miracles noted to be done there by the said Image Scory one of the six Preachers said that much Superstitions were used in the Church as making of Crosses upon Palm-Sunday setting of them up and Blessing them with the Holy Candles Ringing of Bells in the Thunder For think you said he that the Devil will be afraid or flee away at Cross-making hurling of Holy Water ringing of Bells and such other Ceremonies when he was not afraid to take Christ himself and cast him on his Back and set him on a Pinacle Those things that be good of themselves may not utterly be put away although they be abused For then the Holy Sacrament of the Altar should be set aside which is daily bought and sold. Serles one of the six Preachers in a Sermon said If the Preacher preach Error and erroneous Doctrine the simple Man though he receive it and believe it it doth not infect nor corrupt him And this he repeated twice He said also that Moses sent Letters from Hell to teach the State thereof and how Men should live And another likewise out of Heaven Item they say said he that only Faith justifies and that it maketh no matter how we do live Christ died for us and by his Blood hath washed all our Sins away therefore what needeth us to fast or pray Sandwich a Canon of Christ's-Church said in his Sermon in the Year 1542. Whereas a good Christian or Evil preached unto you truly the Word of God as I report me to the Conscience of you all yet some that have evil Ears did Evil report of me But if their Ears were cut off as Malchus's was and set up where every Man might wonder at them I think therein a Man should not wish much against Charity At another time in the Year 1543. he said in his Sermon Some if they are given to Goodness to follow the Decrees of Holy Church to kneel before the Blessed Sacrament they will counsel them from the same and say Deus in manufactis Templis non habitat They will have none of the Holy Doctors They will not have S. Augustin S. Ambrose S. Hierom S. Gregory Basil Gregory Nazianzen c. Since the time we have been given to new Fangles the Spirit of new Fangle hath brought in the Spirit of Error But what Remedy then said he to obtain the Spirit of Truth again Of that said he I spake the last time that I preached and shewed you that we must return where we went out We must return to our Dog to our Conscience again and that will certify us where is the Truth Shether one of the six Preachers said That there was one strait Way to the Truth in which we all Men have gone a long time saving a few now of late not being content to follow that Trade have wandred in divers Pathways to seek a neerer way to the Truth But they are like unto one that being clean lost was fain to ask which way he might go to the end of his Journey And to such it was answered You be clean out of the Way and there is none other means for you but even to turn back again and to begin your Journey again where you left Nothing at all as the Informer adds admonishing the People of the Way which Men had lost by defending and retaining the Usurpations of Rome Nor no mention that the King's Majesty hath reformed the Abuses of Superstitious Religion But even as one that would have all things honestly reformed to revert again into their Superstition for the maintenance of all Blindness and Error commanded every Man to turn back and to begin where they left Dr. Willowby the Vicar of Chilham keepeth still in his Church a certain Shrine gilt named S. Austin's Shrine Which Shrine was conveyed from S. Austin's of Canterbury unto the Parish-Church of Chilham at the suppression of the Monastery of S. Austin's Item a Rood there which had Shoes of Silver being a Monument of Pilgrimage or Offering standeth yet still being only spoiled of the Monument He said Images had Power of God to help sick People vowing unto them the Communication then being of our Lady of Cutupstreet between the said Vicar and own Dawson of Chartham a Miller Memorandum that Potter's Wife was banished out of Feversham for her suspect lying with Dr. Willowby and also was compelled to forsake Chilham for the same about two or three Years past and yet she remains in the Company of the said Doctor Serles mentioned before in a Sermon made in the Chapter-house of Christ's-Church An. 1543 said Some that occupy this place of Preaching say no Mattins Mass nor Even-song once in a Quarter They be never seen confessed nor to occupy Porteous nor Mass-Book These use no Vocal Prayer Beware of their Doctrine In the Church of Leneham in the Day of Assumption he said That as the Moon is in the Full at fourteen Days even so Mary was conceived fully with Christ when she was fourteen Years old Item he said That if one had looked in Mary when she was full conceived with Christ he should have perceived him in his Mother's Womb with a Bush of Thorns on his Back For he was Crucified Crowned and pricked with Thorns That Mary bare Christ poorly for she had no Fire but begged a Coal of one and a Stick of another to warm her Child He preached that Mary nourished her Son with Milk but not with material Milk but with Milk that came from Heaven For no Woman else can nourish her Child with material Milk than she that is conceived by knowledg of Man And no question this Heavenly Milk came along the milky Way That all the whole Faith of the World remained in Mary only for the space of three Days and three Nights That Faith was dead in the Apostles and in all the World from the Death of Christ till his Resurrection and remained in the Virgin Mary whole and only That the Sorrows that she had were greater and more painful than Christ's but for Death only That Christ descended into Hell and rose the third Day and ascended into