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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06491	The chiefe and pryncypall articles of the Christen faythe to holde againste the Pope, and al papistes, and the gates of hell, with other thre very profitable and necessary bokes the names or tyttels, whereof are conteyne in the leafe next followynge. Made by Doctor Marten Luther. To the reader. In thys boke shal you fynde Christian reader the ryght probation of the righte olde catholyke Churche, and of the newe false Churche, whereby eyther of them is to be knowen. Reade and iudge.; Selections. English	Luther, Martin, 1483-1546.; Lynne, Walter.	1548 (1548)	STC 16964; ESTC S108922	81,794	252

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 cōceyued me Be saith not My mother hath conceyued me with synnes but I I I am shapen in wickednes and my mother hath conceyned me in sinne That is I am growē of sinful seede in my mothers wōbe as may be gathered of the Ebrewe texte Furthermore I do reiecte and condemne also as mere deuelysh sectes errours al orders rewels cloysters mynsters and al what soeuer of men besydes and without the scripture is inuented and instituted stablysshed with vowes plightynges notwithstondyng that many great Saynctes haue lyued therein and as the electes of God at thys tyme thereby haue bē seduced and yet at the last by the faith in Iesu Christ were delyuered escaped For seyng such orders inpusters sectes to that intent haue lyued and are kepte that by suche wayes workes men wil and maye be saued and escape from synne and death So is it an open abhominable blaspemy and denyeng of the onely helpe and grace of ●ure onely Sauyour and Mediatour Iesus Christe Act. iiij For there is none other name geuen vnto vs whereby we maye be saued but onely thys whiche is called Iesus Christe And it is impossyble that there shoulde be more Sauyours wayes or meanes to be saued than through the onely righteousnes whiche is oure sauyour Iesus Christe whiche is geuen vs freely and setforth of God as oure onelye mercy seate Rom. iij. Rom. iij It were wel good yf Cloysters or inpysters were kepte and mainteyned to thys yntent that yonge people therein myght be taught the worde of God the Scripture and Godly nourtoure whereby myght be educated brought vp and prepared men of learnynge and discretion apte for Bysshoppes Curates and all maner of mynisters of the churche and also mē of learnynge and discretion for the gouernaunce of the publyke weale and honest discrete learned women whiche afterwarde myght knowe howe to kepe house Christenly and to brynge vp childrē But to seke there a waye of saluation that is a deuelyshe doctryne and a fayth diabolical .i. Timot. iiij i. tim iiij Holy orders of God instituted But the holy orders and ryghte Mynsters of God instituted are these three Priesthode matrimony and tēporall power Church ministers Al suche as are found in the cure or ministration of the word be in a holy ryght good ordre and state acceptable vnto God as they that preache minister the Sacramentes they that procure and further the cōmon boxe clarkes boyes or seruauntes that serue suche persons c. All these be pure holye workes before God Father mother In lyke maner whosoeuer is a Father and mother and ruleth hys own house honestly and bryngeth vp chyldren in Goddes seruyce Thys is also mere holynes and a holy worke and a holy order Childrē 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 maydēs and al they that do serue such moreouer al such as mekely obey is al mere holynes and a holy lyfe before God Superiours Subiectes Because that these three states or orders are comprehended and establyshed in Gods worde for whatsoeuer is grounded vpon Goddes worde must nedes be holy for Goddes worde is holy and sanctifyeth althynges that be of it or in it Christiā Charite Besydes these thre estates or Orders is nowe the commune order of Christian Charitie and loue wherein mē do not onely serue the thre orders but also euery nedy person in general in al maner of benefytes as to refresshe the hungry and the thursty c. to forg●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 frō death delyuered from synne and made ioyful and confortable bolde and sure in conscience For thys is oure reioysing yf we do feele the witnes of thys spirite in oure hartes that God wyll be oure father forgeue oure synnes and hathe geuen to vs euerlastynge lyfe freely And that al through the merites of Christe whiche by hys death hath purchased for vs suche a spirite and that we oure selues through oure workes can deserue nothyng but is geuen to al them that heare the worde of God and embrace it These are the three Persons and one God whiche hath geuen hym self whole and all vnto vs with al that he is and hath 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 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 th●yr ryghteousnes whiche was more then requisite Such Sayntes were also the Pharisees and Scrib●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 frō 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 rottē vyle grounde whiche is called good workes or lawe notwithstādyng 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 paraduēture 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 thē 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 thā 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 defēdeth that she cā 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 remissyō 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

the worde of god in the water commaunded through hys institution or as S. Paule sayth Lauacrum in verbo as also Augustyn sayth Accedat verbum ad elementum et fit Sacramentum Thomas Aquinas And therfore holde we not with Thomas and the freers whiche neglecte the worde Goddes institution and saye That God hath layed a spiritual power in the water which wassheth awaie synne through the water Scotus neither do we holde with Scotus and the barefote freers whiche teache that baptisme doth wasshe awaye synne by the assistaunce of Goddes wyll So that thys clensynge is done onely through the wyl of God and not at al through the worde or water Baptisme of children Of the baptisme of children holde we that the children ought to be baptysed for they perteyne also to the promysed redemption made by Christe and the churche oughte to minister it vnto them Sacrament of the aulter Of the Sacramente of the aulter holde we that Breade and wyne at the supper is the very body and bloude of Christe And is not onely ministred and receyued of ryghteous but also of wicked Christians And that men ought not to minister it onely vnder one kynd and that we haue no nede of that high conning whiche teacheth vs that vnder the one kynde is as moche as vnder bothe as the sophistes and the counsayil of constaunce do teache For though it were euen true that vnder the one be as moch as vnder bothe So is not yet that onely kynde the whole ordre and institution by Christe instituted and commaunded And in especyal do we condemne and curse in the name of God al those that not onely bothe kyndes do refuse But also arrogantly and contemptuously forbidde condemne and blaspheme thesame for he resye And sette thē selues therewith agaynste and aboue Christe oure Lorde and God Of the Transsubstantiation do we regarde the spiteful Sophistrye nothynge at al wheras they teache that breade and wyne leaue or lose theyr natural substaunce that onely there remayneth the lykenes and coloure of breade and no material breade For it agreeth best with the scripture that there be and remayne breade as saynt Paul doth call it hymself i. Cor. x The breade which we breake And so let hym eate of the breade Of the keyes The keyes are an offyce and aucioxite geuen vnto the churche by Christ for to bynde and lose synne Not onely the grosse and we I knowen synnes But also the subtyll and secrete synnes whiche God knoweth onely As it is written Psa xix who can tel howe ofte he offendeth And Paule Rom. vij complayneth hymselfe Ro. vij that he with the flesshe serueth the lawe of synne For it lyeth not in vs but in God to iudge what howe great and how many the synnes be as it is written Psalm C. xliij Entre not into iudgement with thy seruaunt for in thy syght shal no man lyuing be iustifyed And Paul i. Corinth iiij sayth also i. Corin. iiij I knowe nought by my selfe but I am not therfore iustifyed Of confessyon Absolution For as moche as the absolution or power and authorite of the keyes is also a remedye and conforte againste synne and the euyll conscience instituted by Christe in the Gospell So ought the confessyon or absolution in no wyse to be abolysshed in the churche specially for the fearfull consciences sake also because of the yong rawe people whereby they may be examined and infourmed in the Christen doctryne The rehersal of synnes ought to be free But the rehersall of synnes ought to be free for euery man whatsoeuer he wil reherse or not reherse for as longe as we be in the flesshe shall we not lye whan we saye I am a wretched man ful of synne Rom. vij I fele another lawe in my membres c. Ro. vij For seynge Absolutio priuata procedeth frō the offyce of the keyes ought she not to be contemned but kepte in hygh reuerence as al other offyces of the Christen churche And in these poynctes concerning the owtewarde worde pronounced by the mouth of the minister We ought surely to a byde by thys That God geueth to no man hys spirite or grace but onely throughe or with the forsaid outwarde word afore goyng Enthusiastes Vvherewith we vs defend agaynst the Enthusiastes That is spirites whiche boaste themselues to haue the spirite without and before the word and thereafter iudge interpretate and deme the scripture or worde pronounced by mouthe according to theyr pleasures mynster as he of minster didde and yet many do nowe a dayes whiche betwene the Spirite and the letter will be sharpe iudges not knowynge what they saye affirme or ordeyne papacye For the Papacye also is all together Enthusiasmus wherein the Pope doth boaste that al lawes be in the coffer of hys herte that whatsoeuer he iudgeth and biddeth with hys churche shoulde be spirite and ryght although it be aboue and agaynst the scripture or Goddes worde Thys is the old deuil and the olde serpent which made Adam and Eua also to become Enthusiastes Gen. iij. bring inge them from the outwarde worde of God vpon spiritualite and their own fantasyes and yet dyd it also by other outwarde wordes Euen as also oure Enthusiastes condemne the outward worde and yet ceasse not themselues to speake but fylle all the world with theyr bablynge writtyng as though the spirite coulde not come throughe the scripture or worde of the Apostles mouthe But that he muste come by theyr writtynges and wordes Wherfore do they also not ceasse frō preachynge and writtynge vntyll the spirite hym selfe come into the people without and before theyr writtynge as they boaste that he is come into thē withoute preachyng or scripture whereof to dispute more at large here is no tyme. And we haue in other places handled it sufficiently For they also that beleue before theyr Baptisme or become faythful in their Baptisme haue it throughe the outwarde worde aforegoyng as the olde which are come to vnderstōding must nedes haue hearde before that whosoeuer beleueth is baptised shal be saued notwithstonding that as the fyrste they not beleuynge after tenne yeres receyued the spirite baptisme And Cornelius Act. x. had hearde longe before by the Iewes of Messias that was to come Actu x. whereby he was ryghteous before god And his prayer and almose accepted in such fayth euē as Luke calleth him righteous fearyng God could not beleue nor be righteous without such wordes or hearyng goynge before But s Peter was fayne to declare vnto him that Messyas in whome to come he had thitherto beleued was nowe come that his faith cōcernyng the Messias that was to come did not hold him captyue any longer with the hard herted Iewes but might knowe that now he must be saued through the presēt messias that he shoulde not with the Iewes denye nor persecute thesame

of the vyrgyn Mary And became man crucifyed also for vs vnder Pōce Pilate suffred and buryed And rose agayne the thyrde day accordyng to the scriptures and ascēded 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 frō 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 compple●… 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 chābre or yf the day time so requyre into the churche to the congregation and begynne mouthely by my selfe to saye the Tenne commaundementes the Crede and after as the tyme doth serue me certayne sayenges of Christe Paule or Psalmes euen as the chyldren do Therfore is it good that the prayer be vsed for the fyrste worke in the mornynge and for the last in the euenynge And that a man beware with all diligence of these false deceyuable thoughtes whiche saye Tarye a littel within thys houre wyl I pray I must do thys or that before for by suche cogitations and thoughtes commeth a man from prayer vpon workes whiche do holde and compasse hym in such wyse that nothynge is done in prayer that daye And albeit that some workes may be fall whiche be as good as prayer or better specyally whan necessitye doth requyre them as there goeth a Prouerbe vnder the name of Saynte Ierome Euery worke of the faythful is a prayer And another Prouerbe he that laboureth or worketh truely prayeth double Whiche must be spoken out of thys ground That a faithful man in hys labour doth feare and honour God and thynketh on his cōmaundementes so that he wyll do wronge to no man nor steale nor circumuent or deceyue any man And suche cogitations make doubteles of hys worke a prayer and besydes that a sacrifyce of prayse To the contrary wherof it muste also be true that the worke of an infidel is a mere cursyng and he that worketh vnfaythfully curseth double for the cogitacyons and thoughtes of hys harte are suche that he despyseth God and thynketh to transgresse hys commaundemētes to do hys neighboure wrong to steale and to deceyue suche cogitatiōs what are they elles but mere cursynges agaynst God man by the whiche hys worke labour becōmeth also a double curse whereby he curseth hym self suche men do also remayne at the last beggers and of no reputation Of thys continual prayer doth Christ speake vndoubtedly Luc. xi Luce. xi that we oughte to praye withoute ceasyng for we must be ware of synne and wrong withoute ceasyng whiche can not be done yf we do not feare God and haue his commaundemētes before oure eyes as the first Psalme saith Blessed is that man which thinketh on the lawe of god nyght day Psal i. Howe be it we must also beware that we do not vse oure selues from the ryght prayer and prescribe vnto our selues at the laste necessary workes which notwithstandynge are not to the purpose are therby at the last made slouthful and vnlusty cold and yrkesome or lothsome to prayer for the deuil is not slouthful nor vnlusty or ydel aboute vs Also our flesshe is yet to quicke and iocunde inclyned and proued to synne and agaynst the spirite of prayer Iob .i. i. Pet. v Nowe whan the harte is warmed thorough such speakyng of the mouth is come to it self Then knele doune or stande with thy handes folden and thyne eyes erected into heauen and saye or thynke in the shortest maner that thou canst Oh God oure heauēly father I am an vnworthy pore synner Lu. xviij not worthy to lyft vp myne eyes or handes towardes the or to praye notwithstandyng forasmuch as thou hast cōmaunded vs al to praye also hast promysed to heare vs and besydes that hast taught vs thy self bothe wordes and maner through thy dearly beloued sonne oure Lorde Iesus Christe I come vpon thys thy commaundement to be obedyent vnto the trustyng to thy gracyous promyse in the name of my Lord Iesus Christ I praye with all thy holy Christians in earth as he hath taught me Mat vij Luc. xi Ioh. xiiij xv xvi Mat. vi Luc. xi Our father whiche arte in heauen c. Hole oute from worde to worde The fyrst Peticyon After that repete one pece or as much as thou wilte namely the fyrste peticyō Halowed be thy name and saye Oh Lorde God mercyfull Father vouchesafe I beseche the to sanctifye thy name bothe in oure selues and in al the worlde destroye and put doune al abhominacyon Idolatrye and heresye of the Turke of the Pope and of al false doctryne and erronyous spirites whiche falsely beare thy name and so shamefully abuse it and so abhominably blaspheme it saynge and boastyng that it is thy word and the churches cōmaundement notwithstandynge that it is the lye and deceyt of the deuyll whereby they seduce so many poore soules in all the worlde vnder thy name and besydes that also kyl shede innocent bloude persecute thynkyng thereby to do the a hygh seruyce O Lorde God here conuerte and lette Conuerte them that yet shall be conuerted that they with vs and we with them maye sanctifye and prayse thy name bothe with pure and true doctryne and also with a good holye lyfe and conuersation And resiste or let them that wyll not be conuerted that they maye cease to abuse blaspheme and dyshonour thy holye name and to seduce the poore people Amen The seconde Peticyon Thy kyngedome come sayenge Oh Lord God mercyful father thou seest that not onely the wisedome and discretion of the worlde blasphemeth thy name and geueth thyne honoure to the lye and to the deuyl But also al theyr power myght rychesse and honoure which thou hast geuen them vpon earth to rule in the worlde and to serue the with thesame is set and stryueth agaynst thy kyngdome they are great mighty and many thicke fatte and full and plage hynder and destroye the small heape of thy kyngdome Those that be weake despysed and feawe wyl they not suffre vpon earthe and thynke neuertheles thereby to do thy a hyghe Goddes seruice O Lorde God father almightye