wyl stande vntyll my death God willyng And knowe nothyng therein to alter nor to geue backe But yf any maÌ„ will geue backe any thyng let hym do it vpoÌ„ hys own conscience Hallowynge of churches Christenyng of billes Last of all is yet the Popes Iouglinge bagge behynde of foolyshe and chyldysshe Articles as of hallowynge Churches Christonynge of billes Baptisynge of aulter stones and biddynge of Gosshippes therevnto that gaue somewhat thereto c. Which Baptisynge is a slaunder and mocke of the holy Baptisme so that it ought not to be suffered After that of halowyng of lyghtes candels palmes Lakes wafers spyces and worthes c whiche neuertheles can neyther be called halowed nor yet be hallowed but is a mere mocke and deceyte And of suche iugglynge castes an innumerable sorte whiche we committe vnto theyr God and to themselues to worshyppe vntyl they waxe wery Vve wyl not be entangled therewith ¶ The confessyon 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 SataÌ„ 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 pouÌ„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 maÌ„ 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 beÌ„ 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 sayth Luc. i That holy one whiche shall be borne in thy shal be 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 heaueÌ„ 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 meÌ„ 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 Pelagians In 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 impedimeÌ„t But for as much as death goeth ouer al men must nedes the original synne be no â—mal faulte but an excedyng great
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 heaueÌ„ or the kyngdom of heaueÌ„ goeth not to loue of the Emperour And god can not be themperours loâ—e maÌ„ But themperour ought and must be called goddes lonemaÌ„ 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 froÌ„ hym or oute of his haÌ„d 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 froÌ„ 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 coÌ„mauÌ„ded theÌ„perour 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 froÌ„ heauen teache you any other thinge theÌ„ 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 strykeÌ„ 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 RapinaÌ„ diuinitatis Yf a maÌ„ be lyke vnto God whiche he can not be the same must he inteÌ„de 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 AdaÌ„ did in Paradys But it is geuen vnto hym froÌ„ 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 raymeÌ„t money and Goodes But in the ChaÌ„ber or in the Brydes bedde maye no seruauÌ„t 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 SuÌ„ma 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 stryâ—… 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 ⧠The thre Symboles or Confessions of the Fayth of Christe vsed in the Churche vnifourmely The Symbole of the Apostles THe fyrst Symbolum or ConfessioÌ„ of the Apostles is truely the prettyest which briefly and rightly comprehendeth the Articles of oure Faythe very goodly and is also easy to learne for the children and the symple and soundeth thus I beleue in God the father almightie maker of heauen and earthe And in Iesu Christe his onely sonne oure Lorde whyche was conceyued by the holy Ghoste borne of the virgyn Mary Suffered vnder Ponce Pilate was crucifyed dead buried And descended into hell And the thyrde daye he rose agayn from death he ascended into heauen and sitteth on the righte hande of God the father almyghtie From thence he shall come to iudge the quicke and the deade I beleue in the holy Ghoost The holy Catholyke Churche The communion of saynctes The forgeuenes of synnes The resurrection of the body And the lyfe euerlastinge Amen Symbolum Athanasij THe secoÌ„d Symbolum of Athanasius is longer settethoute more rychely and plenteously the one Article because of the ArriaÌ„s namely that Iesus
and ful of good workes Insomuche that we therevpon dyd parte and sell vnto other of oure good workes and the ouerplus more than was necessary vnto vs for to obtayne saluation Thys is true there are sealles writtynges examples ynough in hande These had no nede of repentaunce for what shoulde they repente seynge in euyl thoughtes they dyd not consente what shoulde they confesse why lest they dyd abhorre wordes Vvherfore shoulde they satisfye seynge they were not giltye of the dede So that they also myght sel vnto other poore Synners thâ—yr ryghteousnes whiche was more then requisite Such Sayntes were also the Pharisees and Scribâ—s in Christes tyme. Iohn Baptiste the ryghte preather of repentaunce Here cometh the fyery Angell S. Iohn the ryght Preacher of penaunce and stryketh with a thonder bolthe together in one heape sayng Repent Nowe thincke they we haue repented al ready These do thynke we haue no nede of repentaunce Mat. iij But Iohn sayth Repente bothe for ye are false repenters than are these false saynetes and haue bothe nede of remissyon of synnes for as muche as ye bothe do not yet knowe what the ryght synne is I omitte that ye shoulde repente it or eschewe it There is none good of you ye are ful of vnbelefe blyndenes and ignoraunce of God and hys wyl For there is he manifestly of whose plentifulnes all we must receyue grace for grace and no man without hym can be righteous before God Ioh. i Therfore yf ye wyl repente repente truely For your penaunce is in vayne And ye Hypocrytes that haue no nede of repentaunce ye progenye of vypers who hath certified you that ye should escape froÌ„ the wrath of God to come Euen so preacheth also S. Paul Ro. iij. saynge There is none that vnderstandeth none ryghteous none that seketh after God none that doth good no not one They are al gone oute of the waye and are made vnprofitable Rom. iij Psalm .xiiij. liij L. xliij And Act. xvij But nowe God bid beth all men euery where repente Al men sayth he none excepte that is a man Act. xvij Right repentaunce Thys repentaunce teacheth vs to knowe the sinne namely that with vs all is lost and that euen heare and skynne be naught that we muste be renewed and become other menne Thys repentaunce is not patched vnparfect and beggerly as the other whiche repented the actuall synne neither is it also vnsure as the other For she disputeth not which be synne and which be no synne But she breaketh al in peces and sayth That it is al synne and nothynge but synne with vs. what shoulde we seke longe and make diuision distinction or difference Contrition Therfore is also here contrition not vnsure for there remayneth nothyng whereby we might thynke any good to satisfye for synne But a bare and sure fayntnes in all that we are thynke speake or do c. Confessyon In lyke maner can also confessyon not be false vnsure or vnperfect for whosoeuer confesseth that al thynges are no thynge but synne with hym comprehendeth al synnes and leaueth none be hynd neyther doth he also for gette any Satisfaction Euen so can not the satisfaction also be vnsure for she is not oure vnsure synful worke But the passyou and bloude of the innocent lambe of God which beareth the synnes of the worlde Right repentaunce Of thys repentaunce preacheth S. Iohn and after hym Christe in the Gospell and we also With thys repentaunce do we thruste doune to the grounde the Pope and al whatsoeuer is buylded vpon oure good workes For it is al buylded vpon a rotteÌ„ vyle grounde whiche is called good workes or lawe notwithstaÌ„dyng that there is no good worke but all euyll workes And that no man fulfylleth the lawe as Christ Ioh. vij sayth but al men transgresse it Ioh. vij Therfore is that buyldyng altogether false lyes and hypocrisy where as it semeth to be moost holy and moost fayrest And thys repentaunce continueth amonge the Christians vntyll death for she sighteth with the remnaunt of synne in the flesshe throughoute the whole lyfe As Saint Paul Rom. vij witnesseth that he dyd stryne with the lawe of hys membres c. Ro. vij And that not by hys owne power but through the gyfte of the holy goost which also followeth the forgeuenes of synnes The same gyfte clenseth and wepeth away dayly the remanaunt of synne and laboureth to make man ryght pure and holy Of thys knoweth neyther Pope Theologians Iuristes nor any man But it is a doctryne from heauen declared by the Gospel and must be called heresy amonge the vngodly sainctes Agayne yf there shoulde come any sectysshe spirites as paradueÌ„ture there are some ready at hand at the tyme of commotion come euen to myne owne face which holde opinion that al such as ones haue receyued the spirite or remissyon of synnes or are become Christians afterwardes synne agayn do continue neuertheles in faithe and that suche synnes are nothynge preiudicial vnto theÌ„ and crye thus Do what thou lyst yf thou doest beleue all is nothyng for fayth quencheth al synne c. And say moreouer yf any man synne after the fayth and spirite that thaÌ„ he hath neuer hadde the faith and spirite a ryght Of suche frantike men haue I had many before me And I feare that yet in some there reigneth suche a deuyll Therefore is it necessary to knowe and also to teache that yf the holy people aboue that that they yet haue and feale the original synne agaynste the whiche also they dayly repente and stryue any waye fal in open synne as Dauid in aduoutry murther and blasphemye of God ij Re. xi that as then the faith and spirite hath ben awaye For the holy goost suffereth not synne to beare rule and to gette the vpper hande that the be committed But hyndereth and defeÌ„deth that she caÌ„ not do what she wyll But yf she doth what she wyll then is fayth gone and the spirite is not there for it is as Saynt Iohn sayth i. Ioh iii whosoeuer is borne of God sinneth not and can not synne And it is also very true as the same Saint Iohn writteth i. Iohn i yf we saye that we haue no synne we lye and goddes trueth is not in vs. Of the Gospell We wyll nowe retourne agayne to the Gospell whiche geueth not alwayes one manner of waye counsail helpe and remedy agaynst synne for God is aboundantly ryche in his grace Fyrst thorough the worde by the mouth of the preacher wherein is preached remissyoÌ„ of synnes throughout all the worlde which is the proper offyce of the gospel Secondly through baptisme Thirdely by the blessed Sacrament of the aulter Fourthely by the power and aucthoryte of the keyes and also per mutuum colloquium et consolationem fratrum Matthei xviii Vbi duo fuerunt congregati c. Of Baptisme Baptysme is nothynge elles but
synne as s Paul saith Rom. 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 coÌ„ceyued 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 groweÌ„ of sinful seede in my mothers woÌ„be 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 beÌ„ 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 â—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 meÌ„ 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 childreÌ„ 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 teÌ„porall 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 coÌ„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 ChildreÌ„ Familie Item 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 maydeÌ„s 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 ChristiaÌ„ Charite Besydes these thre estates or Orders is nowe the commune order of Christian Charitie and loue wherein meÌ„ 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 forgâ—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 virgyns And 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 Ghoost Thyrdely 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 froÌ„ 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 Father The 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 Ghoost Therfore 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 Lord also 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 Church After 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 Pardon But 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
geue backe admitte euen as the whoremoÌ„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 writteÌ„ ynough besydes For all though the Papistes in all other causes had ouercome yet be they condeÌ„ned 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 geueÌ„ 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 coÌ„maundemeÌ„t Thou shalt haue none other God besydes me And Moyses Deu. iiij and xij had coÌ„maunded Deut. iiij xij that they shoulde not pretende any newenes or alteration or of their owne imaginatioÌ„ 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 saluatioÌ„ is the word of God For whatsoeuer steppeth a syde froÌ„ 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 churche Nowe 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 inueÌ„ted 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 caÌ„ be the same holy church seynge they be full of suche abhominable errours lyes and Idolatrye But they are the very runne awaye depaâ—tinge wycked harlott of the deuill whome she followeth and serueth in suche horrible lyes But myght some simple harted soule as men calle
of the vyrgyn Mary And became man crucifyed also for vs vnder PoÌ„ce Pilate suffred and buryed And rose agayne the thyrde day accordyng to the scriptures and asceÌ„ded into heauen and sitteth on the ryght hande of the father and shal come agayn with glorye to iudge the quicke and the deade whose kyngdome shall be endeles And in the Lorde the holy ghoost which quickeneth which proce deth froÌ„ the father the sonne whiche with the father and the Sonne together is worshypped and together is glorifyed which hath spoken through the Prophetes And one holye Catholyke and Apostolyke Churche I knoweledge one baptisme to the remission of synnes and I abyde the resurrection of the dead and the lyfe of the world to come AMEN ⧠A singular and fruteful maner of prayeng vsed by the famous clarke Doctour Marten Luther and comppleâ—… at the desyre and instaunce of a special frende of hys vpon the Lordes prayer the tenne commaundementes and the xij Articles of the Christen fayth no lesse necessary then profitable 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 chaÌ„bre 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 coÌ„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 commaundemeÌ„tes to do hys neighboure wrong to steale and to deceyue suche cogitatioÌ„s what are they elles but mere cursynges agaynst God man by the whiche hys worke labour becoÌ„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 commaundemeÌ„tes 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 heaueÌ„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 coÌ„maunded 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 peticyoÌ„ 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 coÌ„maundement 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 ◠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◅ 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 mōbelinge 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