not hold hym gyltelesse that taketh his name in vayne Fyrst I do learne that I must kepe the name of God Glorious Holy and cleane that I shall not sweare curse or lye thereby that I shall not be proude sekynge myne owne honour name but that I shall humbly worship adore prayse and boast hys name And let all this be myne honour and reioysinge that he is my God and that I am his poore creature and vnworthy seruaunte Secondarely I do thanke hym of his glorious gyft that he hath reueled and geuen me his name that I may boast of his name and be called a seruaunt or Creature of God c. That his name is my refuge as a sure hold as Salomon sayeth to the which the Righteous doth flye and is saued and defended Thyrdely I do cōfesse knoweledge myne abhominable greuous synnes which I haue committed against this cōmaūdemēt frō my youth wher as I haue not onely left worshipping boastinge and honouringe of his name but also haue ben vnthākeful for suche giftes haue abused the same to al maner of vngraciousnes with swearing lyeng deceyuing c. Wherfore I am sory and desyre grace and mercy c. Fourthly I do praye for helpe and strength that I may from hence furth learne thys commaundement and kepe my selfe from suche shamefull vnthankefulnes abuse synnes agaynst hys holy name but that I maye be founde thākeful and in the true feare and honour of hys name And as I haue sayde before in the Pater noster so do I admonysshe agayne that in case the holy Ghooste shoulde come amonge suche thoughtes begynne to preache in thy harte with rychely illumyned cogitations Then geue hym the honour let these cogitacyons go whiche thou hast takē in hande be styl and heare hym that can do it better than thou And whatsoeuer he preacheth the same marke and note it then shalt thou se marueylous thynges as Dauid sayth in the lawes of God The thyrde commaundemēt Remember the Sabboth daye that thou sanctifye it Herein do I learne fyrste that the Sabboth is iustituted not for to go ydell nor for carnal pleasures but that he shoulde of vs be sanctifyed but through oure workes and doynges is he not sanctifyed for our worhes are not holy but through the word of GOD whiche onely is 〈◊〉 hole pure and holy sanctifyeth all whatsoeuer is accompanyed with it whether it be tyme place person worke rest c. For throughe the worde are oure workes also made holy as Paul saith i. thi iiij i. Thi. iiij That also al creatures are sanctifyed through the worde and prayer Therfore do I knowledge herein that at the furthest vpon the holy daye I ought to heare and to remembre the worde of God and after that to thanke hym in the same worde and lande hym for al hys benefytes and to pray for my selfe and al the world whosoeuer doeth thus vse hym selfe vpon the holy day doeth sauctifye the Sabboth daye he that doeth it not doeth worse than they that laboure or worke vpon it Secondarely I do geue thankes in thys commaundement for this greate fayre bene fyte and grace of God that he hath geuē vs his word preaching and commaunded vs specially to vse it vpon the Sabboth daye which treasure no mans harte is able sufficiently to remembre for hys worde is the onelye lyghte in the darkenes of thys lyfe and the worde of lyfe of conforte and of al saluation And wheresoeuer thys swete and holesome worde is not there is nothynge but fearfull and horryble darkenes errour corruption death all euyll and the Deuyls owne Tyrannye as we see dayely before oure owne eyes Thyrdely I do confesse and knoweledge my greuous synnes and my shameful vnthankefulnes that I haue so lewdely spent the holye dayes in my tyme and so contemptuousely despysed hys holy worde and haue ben so stouthful vnlusty lothsome to heare thesame I omitte that I should haue desyred it mooste hartely or that euer I shoulde haue geuen hym thankes for it so haue suffered my deare Lorde and God to preache vnto me in vayn not regardyng this noble treasure but treadynge it vnder my fete which he hath suffered of me with mere godly pacience and bountyfulnes and hath not therfore ceassed frō preachyng vnto me stilfurth and from callynge me to the saluacyon of my soul with al fatherly and Godly loue and faythfulnes wherfore I am sory and crye for mercy and forgeuenes Fourthly I do praye for my selfe and for al the worlde that our heauēly father vouchesafe to kepe vs by his holy worde and not to take thesame from vs because of oure synnes vnthankefulnes and slouthfulnes That he wyll preserue vs from all sectysshe and erronyous spirites and false doetrynes and sende vs faythfull true labourers in hys haruest that is true and good curates preachers Geue vs grace also that we maye humbly heare receyue and honour the wordes of them as his owne worde and besydes that maye hartely thanke laube hym for it The fourth commaundement Thou shalt honour thy father and thy mother Fyrst do I learne here to knowe God my creatour howe wonderfully he hath shapen me with body and soule and geuen me lyfe through my pareutes and hath geuen them the mynd that they as the fruyie of theyr body haue serued me with all theyr power brought me into the worlde educated me tēded me gouerned me brought me vp with great diligence care daunger labour and trauayle and hath preserued me hys creation vnto this houre in body and soule from innumerable daungers and necessities and hath also oftentymes delyuered me from them as though he created me a newe euery houre For the deuyll woulde not haue vs lyue the space of one moment Secondarely I do thanke our ryche and bountyful creatour for me self and for al the worlde that in thys cōmaundement he hath instituted and preserued the increase multiplication and entretaynement of mankynd that is house and Towne beynge or oeconomyam and Politiam for withoute these two beynges or regimentes the worlde were not able to continue one yere seyng withoure worldely gouernaunce there can be no peace where no peace is there can be no house holde where no housholde is there can neyther chyldren be broughte furthe nor educated And the estate of fatherhode and motherhode shoulde altogether ceasse But therfore is thys cōmaundement ordeyned which kepeth and entretayneth bothe housekepyng and Townekepynge and commaundeth the chyldren and the subiectes obedience It doth also loke to it that it be done or yf it be not done it leaueth not the transgressours vnpunysshed If thys were not the children through theyr disobediēce would haue destroyed and made waste the housekepynge long a goo and the subiectes through theyr sediciou in lyke maner the Towneshyp or Townekepyng for so much as the numbre of them doth farre excede the numbre of parentes rulers Therfor is this benefite also inexplicable
synnes for so is she kepte whan she is kepte most holyest what shoulde she do elles Then ought and must she be condemned and reiected for thys is directly agaynst the chief article whiche sayeth that not a wicked or good masse seruaunt but the lambe of god and sonne of god beareth our synnes And yf for a good intent one would pretende to husel or communicate him selfe that is not right for yf he wil cōmunicate a right so hath he it most surest best in the Sacramēt ministred after the institution of Christe But to communicate hym selfe is a mannes To communicate hym selfe phantasy vnsure and not necessary and also forbidden Neyther doth he knowe what he doth whylest he withoute the word of God followeth mennes imaginations and inuentiōs Euen so is it not laufull although all were wel besydes that any man wyl vse the commune Sacramente of the churche after hys owne deuotion and playe there with withoute the felloweshyppe of the Churche after hys pleasure without Goddes word Thys article of the masse shal be al the hole matter in the Counsayll For yf it were possyble that they shoulde graunte and geue ouer vnto vs all other Articles yet can they not graunt nor geue ouer thys Article Campegius Euen as Campegius sayd at Augspurgh that he woulde rather be torne in peeces than he would forsake the masse Euē so wyll I also by the helpe of God be resolued into asshes rather then I wil graunte any masse seruaunt with hys workes be he good or euill to be equall with my Lorde and Sauyour Iesu Christe or aboue hym And thus are we parted and remayne one agaynst another for euer Thei perceyue fulwell that yf the masse do fayll the popysshe kyngdome is layd Vvherfore rather thē they will suffer the same they will kyll vs all yf they maye Besydes all thys hath this dragōs tayll the masse caused and brought in muche poyson and dregges of dyuers kyndes of Idolatrye Purgatory Fyrste Purgatory There haue men handeled and made market with soule masses dirges seuenthes trentalles monethes myndes and yeres myndes and at the last with the common weakes mynde and all Soulen daye and beaderolles In so muche that the masse almost is vsed onely for the dead Notwithstandyng that Christe dyd institute the Sacrament onely for the liuynge Therfore is Purgatorye with all the pomp of Goddes seruice pourchace of the same to be counted for a mere diabolicall illusion For it is also against the Chiefe and principal Article that onely Christe and not mānes workes must helpe the Soules Besydes that also we haue no charge nor cōmandement geuen vnto vs concernynge the deade Vvherfore it maye well be left and omitted althoughe it were neyther heresye errour nor Idolatrye Augustyne The Papistes alledge here Austyne certayne Fathers that should haue written of the Purgatorye thin king that we do not see for what purpose or to what intent they vse suche sayenges S. Austen doth not writte that there is a purgatorie neither hath he any Scripture mouynge him therto but he doth leaue it in dubitation whether there be any or not sayth That his mother desyred That she might be remembred at the aulter or Sacrament Nowe all these thinges are nothinge but mannes deuotion of one symple person alone which make no Article of our faith for that belongeth onely to God But oure Papistes do wreste such saynges of menne and alledge them for this purpose that men shoulde beleue theyr shameful blasphemous accursed yeare markettes of soule masses to be offred in purgatorye c. It wil be lōg or they shal proue this oute of Austen Whē they nowe shal haue put awaye the yeare markett of Purgatory masses whereof s Austen neuer dreamed Then wil we commoue with them whether S. Austens wordes without scripture ought to be allowed or not a memoriall to be kept of the deade at the Sacrament or not It can not be allowed that of the workes or wordes of holy fathers mē wil make Articles of the faith For elles it must also become an Article of faith whatsoeuer they had of meates apparel houses c as hath ben done with the pardons reliques But the worde of God must make Articles of fayth no mā neyther also any angel Rumblynge spirites Secondarely is therof ensued that the euill spirites haue vsed much knauerie that they as mēnes soules haue apeared requiryng masses dirreges pylgrymages other almose dedes with vnspeakeable lyes subtelties Al which thynges we haue bē cōpelled to take for articles of our fayth to lyue thereafter And the pope confirmed the same as also the masse and all other abhominations Here may also be no shrynkyng or geuing ouer Pilgrimage Thirdely pilgrymages There was also sought masses remissiō of synnes Goddes fauour for the masse did rule al. Nowe is this sure that such pylgrimages are without Gods worde not cōmaunded vnto vs also not necessary for as much as we maye haue it better may leaue thē without anye synne or daunger Why do men leaue at home their own parysshe Goddes word wyfe child etc whiche are necessary commaunded runne after the vnnecessary vncertayne damnable deuelysh errours superstious But that the deuil hath rydē the pope to prayse and confirme such thinges whereby the people by heapes did fal frō Christ vnto theyr own workes became Idolatrers which is worst of al. Besydes that that it is a thing not necessary not cōmaunded not counsaylled vncertain also perillous therfore is here also no shrynkyng or geuyng ouer And let thys be preached that it is vnnecessary and also daungerous and see then where Pilgrimages thal become Fraternities Fourthely the fraternities where as the monasteries minysters also Vicaryes haue bequethed and dealt aboute for a meane and reasonable pryce all maner of masses Good workes c. both for the quicke and the deade Whiche is not onely mere inuention of man withoute Goddes worde very vnnecessary and not commaunded But also agaynst the fyrste Article of the redemption therfore in no wyse to be suffered Reliques Fyfthely The relyques wherein so many manyfest lyes and foolysthenes hath ben found of dogges bones and horse legges that also because of suche knauery whereat the deuyll dyd laugh they ought to haue ben condemned long a gone although there were any goodnes in thē And helpdes this also it is a thinge withoute Goddes worde neither cōmaunded nor counseilled hole vnnecessary vnprofitable that which is worste of al it must worke Pardon remission of synnes as a good worke and a Goddes seruice as also the masse c. Pardon Sexthely here vnto belongeth that louely Pardon which is geuen bothe for quicke and deade but yet for money and that arraunt Iudas or Pope therein doth selle the merites of Christe with the superfluous merites of all Saynctes and the vniuersal Churche and all whiche
thinges are not to be suffered And also are not onely withoute Boddes worde nedeles and not cōmaunded But also against the fyrst Article For the merites of Christē mē are not obteyned by oure workes or money But by faith through grace withoute any money or deseruinge Not by the Dopes authorite but by the preachinge of Goddes worde Of worshippinge of Saynctes Vvorshipping of Saynctes Vvorshippinge of Saynctes is also one of the abuses of Antichriste repugnaunt against the fyrst Chief Article and taketh awaye the knoweledge of Christe Also it is not commaunded nor counseylled neither hath it any example of the scripture And we haue it al a thousande tymes better in Christ although it were of lyke goodnes as it is not And although the Angels in heauen do pray for vs as Christ hym selfe doth also Lykewyse also the saynctes in earth or parauēture also in heauen yet doth it not followe thereout that we shoulde worshyppe the Angelles and saynctes praye vnto them faste and kepe holye day for them kepe masses and offerynges institute Churches aulters goddes seruyces and serue them more other waies and take them for helpers in our necessities and diuyde all maner of helpe amonge them and appropriate vnto euery one a synguler peculiar thinge as the papistes teache do for that is Idolatry and suche honour belongeth onely to God For thou canst as a Christian saincte in earthe praye for me not in one but in all maner of necessities Howe be it therfore may not I worshyppe adore kepe holy faste offce kepe masse to thy glory honoure and sette vpon the my fayth concernynge saluation for I may fulwel honoure loue thanke the otherwayes in Christ Vvhen nowe suche Idolatrous honour of the Angelles and dead saynctes shal be done awaye then shal the other honour be withoute hurte or damage yea sone forgotten For yf the commoditie and helpe bothe bodely and ghoostely be no more to be hoped for then shal they leaue the Saynctes in rest fulwel bothe in the sepulchres and also in heauen For noman wyll greatly remember extime nor honoure them for naught or for loue And in summa whatsoeuer the masse is whatsoeuer cōmeth therof or soeuer what dependeth thereon the same can not we abyde and must nedes condemne it that we may kepe the holye Sacramente purely and surely after the institution of Christe vsed and receyued thorough fayth The iij. Article Mynsters cloysters That the mynsters monasteries in tymes past edifyed for a good intēt for to educate menne of erudition and honest discrete women shoulde be sette agayne in suche and ordre where by mē might haue Pastours Preachers and other ministers of the Churche Also other necessary Persones for the tēporall Gouernaunce in Cities and Countrees Also well taught ladyes brought vp for housewyues and house kepers c. Yf they will not serue for this so is it better that men lette them lye voyde or breake them downe there that they with their blasphemous Goddes seruice inuented by man shoulde be kepte and takē as a thinge somewhat better then the Cōmon Christen state Offices and Ordinaunces of God instituted For all the same is also agaynst the fyrst Chief Article of the Redemption of Iesus Christe Besydes that that they also euen as all other inuentions of menne are not commaunded not necessary not profitable and also make daungerous and vayne laboures Euē as the Prophetes do call suche Goddes seruice Auen that is laboure The .iiij. Article The Pope is not the heade of the Church That the Pope is not Iure diuino or by Goddes word the supreme head of the whole Christianite for that pertayneth to one alone whiche is called Iesus Christe But onely Bysshop or Curate of the Churche of Rome And of suche as willingly or by mannes Creation or temporall power haue geuen them selues vnder his Cure gouernaunce Not vnder hym as vnder a Lorde but by hym as Brethern and fellowes in Christ As also the olde Counsaylles and the tyme of S. Ciprian do declare But nowe a dayes dare no Bysshop presume to call the Pope Brother as in those dayes but must call hym his mooste gratious Lorde yea though it were a kynge or Emperour This will maye or can we not take on oure Consciences But they that will may do it with oute vs. Oute of this followeth That what soeuer the pope by suche false frowarde blasphemous vsurped power hath done and pretended hath bē nothyng but a deuelysshe acte and dede and yet is except that whiche belongeth to the tēporal gouernaunce wherein also God permitteth oftentymes much good to be done vnto the people by a tyraunt and euyll person to the destructiō of the vniuersal Catholike church as much as lyeth in hym and for to distourbe the fyrst chief Article of the redemption by Iesus Christe Popysh bulles and bokes For there be al hys bulles bokes wherein he roareth lyke a lyon as the Angel Apocalipsis .xij. doth prefigurate that no christian can be saued except he be obedient subiect vnto hym in al thinges what soeuer he wyl sayeth and doth which is none other but thus much to saye Though thou beleue neuer so wel in Christ and haue al thynges in hym whiche are necessary to saluation yet for al that is it all in vayne yf thou takest not me for thy God and be obedient and subiect vnto me Notwithstondynge that it is manifest that the holy Churche was withoute Pope at the least aboue fyue hundred yeres And vnto this day the churches of the Grecians and of many other languages were neuer vnder the pope nor be not as yet So is it then as often hath ben sayd an inuention of man not commaunded nedeles and in vayne in so much that as the holy Catholike churche maye forbeare suche a head wel ynough myght haue continued better yf such a head had not ben reared by the Deuyll And also the papacye is not commodious in the churche for it vseth no Christen office wherfore the Churche ought to remayne and continue without a Pope And I put case that the pope woulde graunte that he not Iure diuino or by the cōmaūdement of God were superiour but to the intēt that thereby the vnitie of the Christianite againste sectes heresyes so much the better myght be entertayned that therfore must be a head whereby all the reste myght take hold and that such a head ought to be chosen of men and stode in mānes power and authorite the same heade to chaunge and to degrate as the Counsayll of Constaunce kept and vsed euen the same trade with the Popes for they deposed thre and elected the fourthe I put case now I saye that the Pope and the see of Rome woulde graunte and accepte suche thinges which neuertheles is impossible For he must suffre his whole dignitie state gouernaunce to be turned and chaunged with all his lawes and Bokes
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
yet of vs at this tyme inuented but it is eueÌ„ the same olde baptisme that Christe hath instituted wherein the Apostles and the primitiue church and all christians thereafter hitherto are baptised Haue we nowe thesame baptisme the first olde and as in Simbole standeth Catholice that is the hole christen church and are euen baptised in the same then belonge we surely in thesame old and hole christen church which with vs together we with her together come of one maner of baptisme is concernyng baptisme no difference Baptisme is the chiefe first sacrameÌ„t without the which al other be nothinge as thei must coÌ„fesse theÌ„ selues Therfore caÌ„ not the papistes with the trueth cal vs a new church or heretikes sence we be children of the old baptisme as wel as the Apostles theÌ„ selues the hole Christianite Eph. iiij One maner of baptisme Supper of the Lorde Secondarely wil nomaÌ„ denye this That we haue the blessed Supper of the Lorde lyke and euen as Christe hym self hath instituted And the Apostles there after and the hole Christianite hath vsed So that we eate and drynke with the vniuersall Christianite of on borde and receyue with them one maner of olde sacrament and haue therein nothing renewed nor channged Wherefore we be with them one maner of Church or as S. Paull saith i. Cor .xi. one body whiche eate of one breade drynke of one drynk i. Cor. xi Vvherfore the Papistes can not call vs heretikes or newe Churche excepte they muste call Christe the Apostles and the vniuersall Christianite heretykes before euen as they do in dede For we be with the olde Churche one Church in one Sacrament Kayes Thyrdely can noman denye That we haue the right olde kayes and vse them none otherwyse then to bynde to lose synnes that be all agaynste Goddes commaundement as Christe hath instituted them as the Apostles and the vniuersall Christianite haue vsed them hetherto And haue also one kaye vse with the olde Church wherfore we be the same olde Church or at the least in it For we make no newe keye nether make we newe lawes nether do we there with exclude kynges Princes and their teÌ„porall powers But onely shutte the synners out into the kyngdome of heauen like as the olde Churche hath done by the commaundement of the Lord where in the Papistes do falsely belye vs yea blaspheme the olde churche the Apostles and Christe hym selfe in vs. Office of preachynge Fourthely can noman denye That we haue the office of Preachinge the word of God syncerely rychely earnestly teachinge dryuynge the same without any maner of addicioÌ„s of new propre maÌ„nes tradicioÌ„s EueÌ„ as Christ hath coÌ„maunded And as the Apostles the vniuersal christianite haue done we inueÌ„te no newelties But we hold vs abyde by the olde worde of God as the old church hath hadde it Therfore be we with the same the right old Churche as one Church that teacheth beleueth one Goddes word Vvherfore the Papistes agayne blaspheme Christ hym self the Apostles And the vniuersal Christianite wheÌ„ they calle vs new heretikes For they fynd nothinge by vs but the olde fasshion of the olde Church that we be lyke vnto the same and be with her one Church Symbolum or Cred of thapostles Fyfthely caÌ„ nomaÌ„ denye That we hold beleue syng coÌ„fesse The Crede or Symbolum of the Apostles the old faith of the olde Church in al thinges lyke with her not makyng or addynge any new thinge there vnto Vvherby we perteyne in the old Church and be one with her Therfore let not this pece also be imputed vnto vs of the Papistes with the trueth as heresie and newe Church For he that beleueh and holdeth with the old Church the same is of the olde Church Prayeâ— Sixtely nomaÌ„ can denye this That we haue one lyke prayer with the old church the same Pater noster not inuentinge any new or other And synge eueÌ„ the same Psalmes with one accord of mouthe hart laudinge thaÌ„kyng God lyke as Christe hath taught the same and as the Apostles and the old Church haue vsed the same And commaunded vs to followe the same exaÌ„ple So that the Papistes agayne for this can not call vs heretikes or newe Church but they must fyrst of all blaspheme Christ hym selfe with his deare olde Churche Worldly power Seuently can noman denye That we with the olde Church bothe teache and affirme That men ought to honoure the temporall Powers and not to curse them nor yet compell them to kysse the fete of the bysshoppe of Rome Whiche also we haue not inuented of newe For S. Peter .ij. Pet. ij curseth those that should newly inueÌ„te and craâ—tely do suche thinges ij Pet. ij And S. Paull Roma xiij is on oure syde Ro. xiij And also the olde and vninersall Christianite So that in this thynge also we may not be called newe as the Papistes blaspheme God hym selfe in vs But we be perteyne in the olde holy Apostolike Churche as the right chyldreÌ„ and membres of the same For we haue taught tru obedieÌ„ce allwayes to be done vnto oure hyer powers whether it be to Emperour or Prince whiche also we haue done oureselues and haue prayed for them hartely Matrimony Eyghtely can noman denye That we â—aude and prâ—yse Matrimony as a Godly blessed and acceptable creation and ordinaunce for the frute of the body and agaynst the fylthynes of the flesshe And haue not of newe inueteÌ„ted the same by oure selues neither is the vse there of newly by vs imagined muche lesse as of newe teathers forbidden But euen as God from the beginnynge hath created and Christe confirmed The Apostles and the olde Churche haue honoured and taught the same euen in the same olde rule of Goddes institutynge haue we abyden And be therein agreable with the olde Churche yea and right kynd membres of the same So that men may see howe the Papistes agayn carnally laye vnto vs ne we fanglednes Persecution for the wordes sake Nynthly can noman denye That we haue euen the same sufferinge as S. Peter sayeth whiche oure brethren haue in the worlde we be persecuted in al parties yea slayne drowned haÌ„ged all maner of tormentes is layde vnto vs for the wordes sake it gothe with vs euen as with the olde church And be in this point aboue measure lyke vnto the same So that we may well saye Vve be the right old church or at the least her comparteners lyke fellowes in sufferinge For we do not inuente suche thinges of newe but we fele it well ynough Yea we be eueÌ„ as the olde churche is also lyke vnto the Lord Christ hym self vppon the crosse There staÌ„d before the crosse Annas and Caiphas with the Priestes and blaspheme the Lord. Also besydes that they haue crucified hym Euen lyke as the bysshoppe of Rome Cardinalles and monkes
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
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