The Chief and Principal Articles of the Christian Faith, Part 1
The fyrſte parte is of the hygh Article of the Godly Maieſtye, as
i THat Father, Sonne, and holy gooſt in one godly eſſence and nature, three ſondry Perſones, is one onelyonly God, whiche created heauen and earth.
ij That the father of none, the Sonne of the father is borne, the holy gooſt, from the father and the ſonne procedynge.
iij That not the father, nor the Holye Ghooſt, but the Sonne is become man.
iiij That the Sonne ſo is become man that he was conceyued by the holye Ghooſt, withoute the helpe of man, and borne of the pure holy virgin Mary. After that ſuffred, dyed, was buryed, Deſcēded into hel, roſe again from the deade. Aſcended into heauen, ſittynge on the ryght hande of God, ſhall come to iudge the quicke & the deade, &c.
As the Symbole of the Apoſtles, Item of S. Athanaſius and the common Cathechiſmus for Children, do teache.
Theſe Articles are in no controuerſie nor variaunce for as moche as of bothe parties, we knowledge and confeſſe the ſame, wherfor it is nedeles to entreate further there of at this time.
❧ The ſeconde parte is of thoſe Articles that concerne the office & worke of Ieſu Chriſte, or oure redemption.
Here is the fyrſt and Chiefe Article.
THat Ieſus Chriſte oure God and Lorde, ſuffered death for oure ſynnes, and roſe agayne for oure Iuſtification. Roma. iiij.
And that he onelyonly is the lambe of God, which beareth the ſynnes of the worlde, Iohan .i.
And that God hath layde all oure ſynnes vponupon hym. Iſaie. liij.
Item, They are all Synners, and are iuſtifyed frelye withoute deſeruing, by his grace through the redēption of Ieſu Chriſte in his blonde, &c. Roma. iij.
For as muche nowe, as this muſt be beleued, and otherwyſe can not be obteyned or comprehended, by no worke, lawe, nor deſeruinge, So is it cleare euident and ſure, that onelyonly ſuche faith maketh vsus righteous.
As Roman .iij. S. Paull ſayth. We ſuppoſe that a man is iuſtifyed by faith, withoute the dedes of the lawe. Item, That he onelyonly be counted iuſte, and a iuſtifyer of hym that beleueth on Ieſus.
From theſe Articles may noman ſhrynke nor geue backe any thinge, yea though heauen and earthe ſhoulde fall, and what ſoeuer will not abyde for there is none other. Name geuen vntounto men, were in we maye be ſaned, ſayeth S. Peter Acto. iiij. And by his ſtrypes we are healed. Iſaie. liij,
And vponupon this Article ſtandeth all whatſoeuer we teache and lyue agaynſt the Pope, deuill and worlde. Wherfore we muſt be very ſure thereof & doubte nothinge, Or elles all is loſt, and the Pope and the deuill muſt obteyne the victory and right againſt vsus.
The …. Article.
Maſſe in the Papacye.That the maſſe in the Papacye is the greateſt, and mooſte horrible Abhomination, as that whiche directely and vyolently ſtryueth againſt this Chiefe Article. And yet aboue and before all other Papiſticall Idolatries, hath ben mooſt hyeſt and fayreſt. For it is ſuppoſed, That ſuche an offer, or worke of the Maſſe (done alſo by a leaude Perſon) doth delyuer man from ſynne, bothe here in this lyfe, and yonder in Purgatorie. VvhichWhich onelyonly belongeth to the lambe of God, as is aboue ſaide.
From this Article alſo may no man ſwarne or geue backe. For the fyrſt Article wil not ſuffer it.
And yf there were any Papiſtes of deſcretion, any where, men might common with them meaſurably, and reaſone with them after a gentle faſſhion. Namely wherfore they didde ſticke ſo faſt to the Maſſe? Seynge it is nothinge but mannes inuention, not commaunded of God. And inuentions of man may we lette fall, As Chriſte ſayeth matthei .xv. In vayne do they worſhippe me with preceptes of men.
Secondarely is it a thinge not neceſſary, which withoute ſynne or feare may well be lefte.
Thirdely, maye the Sacrament be had after a godlier and better waye (yea onelyonly after a Godlyer faſſhſon) after Chriſtes inſtitution. Vvhat is it then, that for an inuented and on neceſſarye thinge, which otherwyſe may be had well, and muche godlyer, men wyl compelle the worlde to miſerye and neceſſitie?
Let it be openly preached vntounto the people, howe that the maſſe, as a thynge inuented by man, may withoute ſynne be omitted, and that noman is damned, becauſe he doth not regarde it. But maye wel withoute maſſe, and by a bolde meane be ſaued. Vvhat wyl ye laye, yf the maſſe as then do not fall by her ſelfe, not onelyonly among the folyſſhe people, but alſo amonge all ryghteous, godly, diſcrete, God fearynge hertes? Moche more yf they heare, that it is a daungerous thynge withoute Goddes worde, and wyll, imagyned and inuented.
Fourthely, Seynge ſuche innumerable, and ineffable abuſes, in all the worlde, by byenge and ſellinge of the maſſe are ryſen, ought men by reaſon to let her go, and euen to reſiſte, onelyonly ſuche abuſes, althoughe ſhe hadde in her ſelfe ſome good and commodious thynge.
Howe muche more oughte men to let her go, for to auoyde ſuche abuſes for euermore, ſeynge that ſhe is hole vnneceſſary, vnprofitable, and daungerous, and that men maye hauehave all thynges more neceſſarye, profitabler, and ſurer withoute the maſſe.
Fyftely, for as muche nowe as the maſſe is, or can be none other (as the Canon and al Bokes ſaye) but a worke of menne (alſo of a leawde perſon) whereby one wyll reconcyle hym ſelf and other with hym to God, obteyne and deſerue grace and remiſſiō of 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 cō municate 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 ſhalbe al the hole matter in the Counſayll. For yf it were poſſyble that they ſhoulde graunte and geue ouer vntounto vsus 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 vsus 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 hauehave 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 onelyonly for the dead. Notwithſtandyng that Chriſte dyd inſtitute the Sacrament onelyonly 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 onelyonly Chriſte, and not mānes workes muſt helpe the Soules. Beſydes that alſo we hauehave no charge nor cōmandement geuen vntounto vsus 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 hauehave 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 onelyonly 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 hauehave 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 ſpiritesSecondarely is therof enſued, that the euill ſpirites hauehave vſed much knauerie, that they as mēnes ſoules hauehave apeared, requiryng maſſes, dirreges, pylgrymages & other almoſe dedes with vnſpeakeable lyes & ſubtelties. Al which thynges we hauehave 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 vntounto vsus, alſo not neceſſary, for as much as we maye hauehave 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 vntounto 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 hauehave, 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 onelyonly 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 hauehave 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.
PardonSexthely here vntounto 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 onelyonly 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 hauehave 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 vsus (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 vntounto 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 vntounto eueryevery one a ſynguler & peculiar thinge as the papiſtes teache & do, for that is Idolatry, and ſuche honour belongeth onelyonly 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 vponupon the my fayth, concernynge ſaluation, for I may fulwel honoure, louelove, & 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 louelove.
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 hauehave, 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 ChurchThat 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 onelyonly. Byſſhop or Curate of the Churche of Rome. And of ſuche as willingly, or by mannes Creation, or temporall power hauehave geuen them ſelues vnderunder his. Cure & gouernaunce, Not vnderunder hym, as vnderunder 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 vsus.
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 vntounto 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 vntounto 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 hauehave 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 vntounto me. Notwithſtondynge that it is manifeſt that the holy Churche was withoute Pope at the leaſt aboue fyue hundred yeres. And vntounto this day the churches of the Grecians, and of many other languages, were neuer vnderunder 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 hauehave 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, Summa, he kan not do it.
Notwitſtondinge all the premiſſes coulde not helpe the Chriſtianite, and there ſhoulde ryſe many more ſectes than before. For ſeynge mē ſholde not be bounde to obey ſuche a heade by the commandemēt of God, But of mannes good will, it ſhoulde very lightely and ſone be deſpiſed, & at the laſt not be eſtemed as a membre. And alſo it muſt not allwayes be at rome or in any other place. But wherſoeuer, and in what Churche, God had geuen ſuche a man as ſhoulde be mete for the ſame. O what a wylde and diſſolute thinge ſhoulde that be.
Therfore can the Churche be neuer better gouerned and mayntayned. Than that we all lyue vnderunder one heade Chriſte. And that the Byſſhoppes lyke in office (although they be vnlyke in gyftes) earneſtly agree and holde together, in vnitie of doctrine, Faythe, Sacramētes, Prayers, and workes of louelove. According to the writtinge of S. Ierome. That the Prieſtes of Alexandria together & in cōmune did gouerne the Churches, As the Apoſtles did alſo. And after them all Byſſhoppes in the whole Chriſtianite, vntill the tyme that the Pope did exalte his heade aboue all.
To ſette hymſelfe aboue & agaynſt God.This part ſheweth euidētly, that he is the right Antichriſt, which hath ſet & exalted hym ſelfe, aboue and agaynſt Chriſte, whyleſt he will not ſuffer the Chriſtiās to be ſaued, withoute his iuriſdiction whiche notwithſtondinge is vayne, not ordeyned of God, nor commaunded, This is called properly to ſette hym ſelfe aboue God, & agaynſt God, as ſaynt Paul ſayth. Such thynges doth neyther Turk nor Tatter, be they neuer ſo greate enemyes to the Chriſtians. But permitte to beleue in Chriſt, whoſoeuer wil, takyng bodely tribute & obedience of the Chriſtians.
But the Pope wyl not ſuffer to beleue, but ſayth, mē ought to obey him, and ſo doynge, they ſhoulde be ſaued. Howe be it, Thys wyl we not do, but rather dye therfore in the name of god. Thys cometh al thereby, that he Iure diuino would be called the ſuperiour ouer the Chriſten Church. Therfore hath he made him ſelf equal with Chriſt, & hath ſet him ſelf aboue Chriſte, as the head. After that a Lorde of the Churche, and laſte of all hath ſuffred hym ſelfe to be boaſted Lorde of all the worlde, and euen a GOD in earth. In ſo much, that he preſumed alſo to cōmaunde the Angels in heauē.
Popyſh doctryne.And whan a diſtinction is made betwene the Papiſticall doctryne, & the holy ſcripture, or an egal comparyſon it apereth euidently, that the popyſhe doctryne, euen where as it is beſte, is taken oute of the ciuile and Heathen lawes, and teacheth worldly buſynes and iudgementes, decreesas hys decrees declare. After that doth ſhe teache ceremonyes of Churches, rayment, meates, Perſonnes, and of ſuche chyldren games, vyſers, and fowles babels innumerable. But in all theſe not one worde of Chriſte, faythe, and Goddes commaundementes.
Taſt of all is it nothynge but al deuelyſſhe, wheras he ſetteth furthe hys lyes of maſſes, purgatory, Cloyſteringes, propre workes and Goddes ſeruyces (whiche is euen the ryght Papacye) ouer and aboue god, condemneth ſlayeth & punyſhed al Chriſtians, that do not exaite and worſhyp ſuche hys abhomination aboue all thynges.
Papiſtcal gouernaunce.Therfore, as littel as we may worſhyppe the deuyl hym ſelfe, for a Lord or God, euen ſo lyttel may we alſo ſuffer hys Apoſtle the Pope or Antichriſt in his iuriſdiction, to be our Lorde or head, for lyes and murther, deſtructiō of body & ſoule euerlaſtingly, thys is proprely his papiſtical gouernaunce. Euen as I hauehave declared the ſame in many bookes.
In theſe foure Articles ſhall they hauehave ynough to condēne in the Counſayll. For they can nor will not leaue or graunte vntounto vsus, the leaſt membre of any of the ſayde Articles, wherfore we muſt be ſure of this, and ſtedfaſtely truſte, that God hath apprehended his aduerſary, and ſhall ſuppreſſe hym bothe by his ſpirite and alſo by his comynge. Amen.
For in the Counſayll ſhall we not ſtande before the Emperour or tēporall powers (as at Augſpurg) which made a very gracious Proclamation, and cauſed the matter to be heard fauourably. But we ſhall ſtande there before the Pope & the deuill hym ſelfe whiche intendeth not to heare. But euen to condemne, murther, and to cō pelle to Idolatrye. Vvherfore here we may not kyſſe his fete, or ſaye, ye are my ſouereique Lorde. But euen as in Dachary the Angell ſaid to the deuill God reproue the Datan.
The thyrde Parte of the Articles.
☞ The peeces or Articles following, may we with learned and diſcrete perſons, or amonge oure ſelues diſpute and diſcuſſe for the Pope and his kyngdome doth not paſſe muche vponupon them. For by thē is no Conſcience but money, honour and power is all.
Of Synne.
Originall ſynne.HEre muſt we knowledge, as S. Paull Rom. v. ſayth. That Synne came by that onelyonly man Adam, through whoſe diſobedience all men are become Synners, ſubiecte vntounto death & the deuill, This is called the Originall Synne or capitall ſynne.
The frutes of this ſynne are conſequently the euill workes, which in the tenne cōmaundementes, Frutes of the original ſynne.are forbiddē as vnbeleue, falſe fayth, Idolatry, to be without the frutes of god, arrogā cye, diſpayre, blyndnes: & ſūma, not to knowe god, nor to regarde him. Cōſequently, to lye, to ſweare by the name of god. Not to pray, not to worſhippe, not to regarde gods word, diſobediēce vntounto the parentes, murther, vnclenlynes, to ſteale, to begyle &c. This original ſynne is ſuche a very depe & euyll deſtructiō of nature, that no witte doth knowe her: but muſt be beleued through the reuelatiō of the ſcripture. Pſal. li. Ro. v. Exo. xxxiii. Gene. iii. Therfore is it nothynge but errour & blyndnes, contrary to this Article, whatſoeuer Theologiens hauehave taught.
Doctryne of the ſcoole theologiens.i Namely. That after the originall fal of Adam, the natural power and ſtrength of man, remayned hole and & vncorrupt. And that man hauehave of nature a ryght diſcretiō & a good wil euē as the Philoſophers teache the ſame.
ii Item that man hath a free wil, to do good, & to leaue euyl, & contrariwyſe, to leaue the good vndone, and to do that whiche is euyll.
iii Item that man maye by naturell power and ſtrength, do and kepe all the commaundementes of God.
iiii Item that he may of naturall power louelove God, aboue al thynges, and hys neyghbour as hym ſelfe.
v Item whan man doth ſo much as lyeth in hym, that than God geueth hym hys grace.
vi Itē that whā he wyll receyue the ſacrament, it is not neceſſary to hauehave a good purpoſe to do good. But that it is ſufficient, that he hauehave not an euyll purpoſe to do ſyn, ſo excedynge good is nature, & the Sacrament ſo mighty.
vii That it is not grounded in the Scripture, that the holy goſt with hys grace and aſſiſtence be neceſſary and requiſite for to do good workes.
Suche, and ſuch lyke Articles many be trough miſvnderſtandynge and ignoraunce, bothe of ſynne, and alſo of Chriſt our ſauyour, crepte in, and they be euen the ryghte doctryne of the heathen, which we can not ſuffer. For yf thys doctryne be true, then dyed CHRISTE in vayne, ſeynge there is no wicknednes or ſynne in mā wherfore he ought to dye, Or elles he dyed onelyonly for the body, and not for the ſoule alſo, forſomuche as the ſoule is ſafe, and onelyonly the body worthy of deathe.
Of the lawe.
Wherfore the lawe is geuen.Here holde we that the lawe is geuen of God, fyrſt for to anoyde ſynne by threatenynge and feare of puniſhement. And alſo by promyſes, and offeringe of grace and benefites. Howbe it all this, as concernyng iniquitie, for as muche as ſynne hathe wrought in man, is very euill chaunced. Rawe & wicked perſonsFor ſome are thereby become worſe, As they that be enemy to the lawe, becauſe ſhe forbiddeth that, whiche they woulde fayne do. And cōmaundeth that whiche they are not willinge to do, In ſo moche that wher as they may cōueniētly withoute punyſſhemēt, they do more agaynſt the ſawe nowe, than they did before. Theſe are euē ſuche rawe and wicked perſons, which ceaſſe not to do wickedly, where as they maye hauehave tyme and place,
Ipocrytes and falſe ſainctesThe other, become blynde, and arrogaunt, thinckynge that they do kepe and can kepe the lawe of theyr owne ſtrength, as euen nowe was reherſed aboue, of the Scool Theologiēs. Out of theſe come the Ipocrites, and falſe ſaynctes.
Offyce & power of the laweBut the Chiefe and pryncipal office, or power of the law is, that ſhe opē the originall ſynne with al her frutes, and ſhewe vntounto man, how depely his nature is fallen, and howe miſerably it is deſtroyed, as vntounto whome the lawe muſt declare, that he hath no God, nor yet regardeth God, but worſhyppeth ſtraunge Goddes, which, before or without the lawe he coulde not hauehave beleued. Therewith becometh he fearfull humble, abaſſhed, deſperate, and would fayne be holpen, but knoweth not howe, and beginneth to become enemy vntounto God, and to murmure, &c. This is it, that Saynte Paule ſayth. Rom. iii. The lawe cauſeth wrath. And Rom. v. Synne increaſſeth thorough the lawe.Roma. iii. v.
Of Penaunce.
Thys offyce kepeth the newe Teſtament and teacheth the ſame alſo, as S. Paule Rom. i. doth, ſaynge: The wrath of God apereth from heauen, agaynſt al men.Rom. i. Item iii. All men are debters before God. And no man is ryghteous before hym.Rom. iij And Chriſte Ioh. xvi. The holy goſt ſhal rebuke the world of Synne.Ioh. xvi This is euē the thō derbolt of god, wherewith he ſtriketh downe al in one heape, bothe the open ſynners, and the falſe ſaynctes, & ſuffereth none to hauehave right, but dryueth them all together into feare & deſperation. Thys is the hammer (as Ieremy ſayth)Ie. xxiij my worde is a hāmer that breaketh harde ſtones. Right contrition.This is not actiua contritio, a made repentaunce. But paſſiua contritio, the ryght repentaunce of the harte, the ſufferyng and fellynge of death.
Beginnyng of ryght penaunce.And thys is euen the beginnynge of the ryghte Penaunce, and man muſt here heare this ſentence, It is al in vayne with you all, whether ye are open ſynners or ſaynetes, ye muſte al become, and do otherwyſe than ye are and do yet. Be ye as great, wyſe, myghtye and holy as ye wyl, here is no man ryghteous.
Promyſe of graceBut vntounto thys offyce, doth the newe Teſtament by and by miniſter, & adde the comfortable promiſe of grace through the Goſpel, whiche muſte be beleued, as Chriſte ſayeth Marc. i. Repente and beleue the goſpel.Mar. i. That is become and do otherwiſe, and beleue my promyſe. And a littel before hym Iohn is named, A preacher of repentaunce, for the remiſſion of ſynnes. That is, he ſhoulde rebuke them all, & make them ſynners, that they might knowe, what they were before God, and knowledge them ſelues, as damned people, and ſo to be prepared for the Lorde, to receyue hys grace, & of him to hope and accepte remiſſyou of ſynnes. For thus ſayth Chriſte him ſelfe. Luce, xxiiij. That repentaunce and remiſſyon of ſynnes muſte be preached in hys name, amonge all nations.Luce. xxiiij
Offyce of the lawe without additiō of the GoſpelBut where as the lawe doth dryue thys her offyce onelyonly, withoute additiō of the Goſpell, there is death and hell. And man muſt diſpayre, euē as Saul and Iudas dyd accordyng to the ſaynge of Saynt Paul. The lawe ſlayeth through Synne. Comforte of the Goſpell.And agayn, The goſpel doth not alwayes vſe one manner or f…ſſyon to geue cōforte and forgeuenes. But by the worde, ſacracrament, and ſuche lyke, as we ſhall heare, to thintent that the redemptiō be plenteous by God, accordynge as the C. xxx. Pſalm ſayeth, agaynſt the great captiuite of ſynne.Pſalm. C. xxx.
But nowe muſt we make a comparyſon betwene the falſe penaunce of the Sophiſtes, and the righte Peuaunce, whereby they may bothe ſo moche the better be vnderſtande.
¶ Of the falſe Papiſticall Penaunce.
Vnpoſſyble was it, that they ſhould teache ryght of Penaunce, whyleſt they knewe not the ryght ſynne. For (as is ſayd aboue) they holde a wrōg opinion, cōcernyng the original ſynne. Doctrine of the ſcoole Theologyens.For they ſaye, that the naturall powers of man, dyd remayne hole and vncorrupte, And that the diſcretion of man can teache ryght, and the wyl of man can do ryght thereafter. And that God vndoubtedly geueth hys grace, whan a man doth ſo muche, as is in hym, after hys free wyli.
Out of thys muſt nedes followe, that they onelyonly repented the Actuall Synne, as euyll thoughtes, whereunto the Actuall dede dyd conſente (for euyl motyons, luſtes, deſyres, and appetites, was no ſynne with them) euil wordes, and euyll workes, whiche the free wyll myght and coulde fulwell hauehave left vndone.
And to ſuche penaunce they putte three partes, Contrition, Confeſſyon, and ſatiſfaction, with thys comforte & promyſe, that yf a man hadde ryghte contrition were duely ſhryuen, and made ſatiſfaction, than hadde he there by deſerued, forgeuenes, and had made ſatiſfaction for the ſynne before God. And ſo they taught the people in Penaunce, to truſte in theyr owne workes. Thereby came thys worde in vſage, when the common Shrifte or Confeſſyon was read to the people. Spare me Lorde god &c. preſerue my lyfe, vntyl I may do penaunce for my ſynnes, and amende my lyfe.
Here was no Chriſt, nor any thing of fayth remembred. But men did hope by theyr owne workes to ouercome …ynne, & to quenche it before God. To that intent dyd we alſo become Prieſtes and freers, becauſe we woulde ſette oure ſelues agaynſt ſynne.
Contrition.As touchynge contrition, thus was the matter handled, for aſmuch as noman was able to cal to remembraunce al hys ſynnes (ſpecially ſuch as were cōmitted throughout the hole yere) they dyd cōueye the matter thus, whē the forgotten ſynnes came afterwardes to remembraunce, than muſt they alſo be repented and ſhryuen &c. And thus they ware committed to the mercy of God. Furthermore, for as moch alſo, as no man knewe, howe great the contrition ſhoulde be, that it myght be ſufficiēt & ſatiſfactory before god, they gaue this comforte. Contritio. AttritioHe that could not hauehave contrition, ſhoulde hauehave attritiō, which may be called halfe contrition, or a beginnyng of contrition, For thei vnderſtode neyther of bothe, neyther knowe they yet what it doth meane, as littel as I. But ſuch attritio was counted contritio, when men went to be ſhryuen.
And whan it came to paſſe, That one or other ſayde, that he coulde not repente nor be ſory for hys ſynnes, as might chaunce in louinge of harlottes or deſyre of vengeaunce &c. than dyd they demaunde, yf he dyd not wyſſhe, or would be glad, that he myght hauehave contrition? yf than he ſayd, yea, (for who woulde here ſaye, nay, except the deuyl him ſelf) than did they accept it for contrition, & forgaue hym hys ſynnes vponupon thys hys good dede. Here induced they S. Bernarde for an enſample. &c. Here doth it appeare, howe the blyndenes of mannes witte dothe grope in Gods cauſes, & ſeketh cōfort in her owne workes, after her owne imagination, and can not ones thynke on Chriſte or on fayth. Nowe yf men beholde it by the lyght. So is ſuche Coutrition, a made and innented imagination, of mans owne power, withoute faythe and withoute knoweledge of Chriſte, wherein ſometymes, the poore ſy…ner, when he remembred hys luſtes or vengeaunce, woulde rather hauehave lawghed than wept, except ſuche as contrary wyſe by the lawe were pynched a ryght, o… were plaged of the deuyll in vayne with a ſadde ſpirite. Otherwyſe, was ſuche contrition doubteles, cleane hypocriſy, & dyd neuer ky… the luſtes of ſynne. For they were conſtrayned to repente, not withſtondynge, that they woulde leſſer hauehave ſynned more, yf it hadde ben without danger.
Confeſſyon. To ſhryue all ſynnes.Conceruyng confeſſyon, thys was the order, EueryEvery man was bounde to reherſe all hys ſynnes (whiche was a thynge impoſſyble) thys was a great martyring of the conſcience. But ſuch as he had forgottē, were remitted vntounto hym vponupon this condition, that whā they ſhoulde come to hys remembraū ce, he ſhoulde be bounde to confeſſe them. Thus coulde he neuer knowe, when he was ſhryuen clene ynough, or whan the ſhryuynge ſhoulde ones hauehave an ende. And was alſo ſent to hys workes, and thus comforted. The cleuer he were ſhryuen, and the more he were aſhamed, and ſo reuyled hym ſelfe before the Prieſte, ſo muche the ſooner and better dyd he ſatiſfye for the ſynnes, for ſuche humilite dyd deſerue grace before God.
Here was alſo no fayth, nor Chriſte, And the effecte of the abſolution was not tolde vntounto hym. But in recytynge of ſynnes, and beynge aſhamed was all hys conforte. But it is vnſpeakeable, what martyr, wickednes, vngraciouſnes, and Idolatrye hath ben brought vp through thys confeſſyon.
Satiſfaction.Satiſfaction is yet the wyldeſt thyng of al. For noman coulde knowe howe muche he oughte to do for one onelyonly ſynne. I omitte then for al. But here founde they a prety deuyſe. Namely, that they ordeyned a ſmall ſatiſfaction, whiche men ſhoulde be able ynough to kepe, as fyne Pater noſters, one dayes faſtynge &c. with the reſt of the penaunce, where they ſente into Purgatory.
Here was alſo a great calamite and neceſſite, ſome thought that they ſhoulde neuer come out of purgatory. For as muche as accordyng to the olde canons ſeuen peres of penaunce was dewe for one deadly ſynne. And yet ſtode oure confidence alſo in our workes of ſatiſfaction. And yf the ſatiſfaction myght hauehave ben perfecte, than ſhoulde oute cōfidence hauehave ben wholy ſet thereon, ſo that neyther faythe nor Chriſt ſhoulde hauehave ben profitable or neceſſary, But ſhe was impoſſible. For yf a man ſo ſhoulde hauehave done penaūce a hundreth yeres, he ſhoulde not hauehave knowen, whan he had made an ende of it, that was as muche to ſaye, as alwayes to repente ſtyll and neuer to come to repentaunce.
PardonAnd here came the holy See of R… me to ſuccour the poore Churche, and inuented the Pardons. Thereby dyd he remitte, and eaſe the ſatiſfaction. Fyrſt one yere, ſeuen yeres, an hundred yeres &c. And parted it amonge the Cardinalles and Byſſhops, that the one coulde geue a hundreth yeres, the other a hundreth dayes of Pardō. But to take awaye the whole ſatiſfaction, dyd he kepe onelyonly for hym ſelfe.
Golden yere.Whan now ſuche thynges began to brynge in money a pace, and the bul market waxed good, than dyd he inuente the goldē yere, or pere of grace, and layed it at Rome, and that was called remiſſyon of payne, and ſynne. Thither ranne the people. For eueryevery man woulde fayne hauehave ben eaſed of the heauy intollerable burthen. This was to fynd oute the treaſures of the earth, and them to exalte. Incontinently after haſted the Pope further with all ſpede, and made many golden yeres or peres of grace one vponupon another, but the more he dyd deuoure golde, the gredyer dyd hys gull waxe. Wherfore afterwardes he dyd ſende it oute into the countres by hys legates vntyl al Churches & houſes were made ful of golden peres.
Laſt of al dyd he alſo rabe in Purgatory among the dead, Fyrſt with in ſtitutyng of maſſes and dyrges, afterwarde with the Pardons and golden yeres. Inſomuch that within a whyle the ſoules waxed ſo good chepe, that he dyd delyuer them for thre half pēs the pece.
Yet coulde not al thys helpe for all that. For the pope notwithſtandynge that he taught the people to truſt and to put theyr confidence in ſuche Pardons, yet doth he hymſelfe make it vnſure agayn. For he ſetteth in hys Bulles, that whoſoeuer wy… be partaker of the Pardon or golden yere, muſt be contrite and ſhryuen, & alſo geue money. Nowe hauehave we hearde aboue, that ſuche contrition and confeſſyon, by them is vnſure and hipocriſy. In lyke maner alſo dyd noman knowe, what ſoule was in Purgatorye, And although there hadde ben any, yet knowe no man, whiche of them had repented and confeſſed a ryght. And ſo dyd he take the deare money, and comforted them in the meane ſeaſon with his authorite and Pardons, and yet ſent them agayne to theyr vſure workes.
Good workes & ryghteouſnes ſold whiche was ouerp…us.Nowe yf there ware any, that dyd not thincke them ſelues gilty of ſuche actuall ſynnes, in thoughte, worde or dede. Euen as I and ſuche other frekes and prieſtes in cloyſters and mynſters would be, which with faſtynge, wachynge, praynge, ſaynge of maſſe, harde rayment and couches &c, defended oure ſelues agaynſt euyl thoughtes, and woulde be holy with earneſt and by force or violence, and yet the Original euyll wherein we be borne, ſometyme in ſlepe did (as alſo S. Auguſtyn and Ierome with other knowledge and confeſſe) accordynge to hys kynde: yet dyd eueryevery man holde of other, that ſome were ſo holy, as we taught, that they were without ſynne and ful of good workes. Inſomuche that we therevpon, dyd parte and ſell vntounto other of oure good workes, and the ouerplus, more than was neceſſary vntounto vsus, 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 vntounto 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 hauehave repented al ready. Theſe do thynke, we hauehave no nede of repentaunce.Mat. iij But Iohn ſayth, Repente bothe, for ye are falſe repenters, than are theſe falſe ſaynetes, and hauehave 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 hauehave 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 eueryevery where repente. Al men ſayth he) none excepte that is a man.Act. xvij
Right repentaunce.Thys repentaunce teacheth vsus to knowe the ſinne, namely, that with vsus 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 vsus. 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 vponupon oure good workes. For it is al buylded vponupon 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 hauehave 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 vntounto 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 hauehave 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 hauehave 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 hauehave no ſynne, we lye, and goddes trueth is not in vsus.
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, Scotusneither 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 onelyonly through the wyl of God, and not at al, through the worde, or water.
Baptiſme of childrenOf 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 vntounto 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 onelyonly miniſtred and receyued of ryghteous, but alſo of wicked Chriſtians.
And that men ought not to miniſter it onelyonly vnderunder one kynd, and that we hauehave no nede of that high conning whiche teacheth vsus, that vnderunder the one kynde is as moche, as vnderunder bothe, as the ſophiſtes and the counſayil of conſtaunce do teache. For though it were euen true, that vnderunder the one be as moch as vnderunder bothe. So is not yet that onelyonly 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 onelyonly 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 onelyonly 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 vntounto the churche by Chriſt for to bynde and loſe ſynne. Not onelyonly the groſſe and we I knowen ſynnes, But alſo the ſubtyll and ſecrete ſynnes, whiche God knoweth onelyonly, 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 vsus, 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 eueryevery 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 onelyonly throughe or with the forſaid outwarde word afore goyng. Enthuſiaſtes,Vvherewith we vsus defend agaynſt the Enthuſiaſtes, That is ſpirites, whiche boaſte themſelues to hauehave the ſpirite, without and before the word and thereafter iudge, interpretate and deme the ſcripture or worde pronounced by mouthe, according to theyr pleaſures, mynſteras 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, papacyeFor 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, vponupon 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 hauehave in other places handled it ſufficiently.
For they alſo that beleue before theyr Baptiſme, or become faythful in their Baptiſme, hauehave it throughe the outwarde worde aforegoyng, as the olde which are come to vnderſtōding muſt nedes hauehave 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 vntounto 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 &c.
Summa the Enthuſiaſmus ſticketh in Adam & hys chyldren, from the beginnyng, vntyl the ende of the world, grafted and planted in thē of the olde dragon, and is occaſiō, myght & power of all hereſye, alſo of the papacye and machomette. Therfore oughte and muſt we abyde by thys, that God wil not handle with vsus Chriſten men, but by hys outewarde worde and Sacrament. And all whatſoeuer is boaſted of the ſpirite without thys worde and Sacrament is diabolicall.
For God woulde alſo fyrſt appeare vntounto Moyſes through the fyery buſſhe, and the outewarde worde.Exo. iij. And no Prophet, neyther Elias, nor Eliſeus dyd receaue the ſpirite withoute the tenne commaundementes.iij. Reg. xvij. in. Reg. xix. And Iohn the Baptiſer was not conceyued, withoute the afore goynge worde of Gabriel, neyther dyd he leape in hys mothers belly withoute the voyce of Marie.Luc. i
And S. Peter ſayth,ij. Pet. i The Prophetes ſpake not by the wyl of man, but beyng moued by the holy Ghooſt, as the holy men of God. But withoute the outewarde worde were they not holy, moche leſſe, ſhoulde the holye gooſt hauehave moued them to ſpeake, beyng yet vnholy, for they were holye, (ſayth he) whan the holy Gooſt ſpake thorough them.
Of the Curſe.
Greate curſe.The great curſe, as the Pope doth call it, do we take for a mere temporal correction, and touched not vsus miniſters of the churche.
But the leſſer, that is the ryghte Chriſten curſe, That the open ſtubborne ſynnes ſhould not be admitted or ſuffred to come vntounto the Sacrament, or other communion of the churche, vntyl they amende theyr lyues, and eſchewe ſynne. And the preachers ought not to myngle the temporal correction with thys ſpiritual correction or curſe.
Of anoyntynge, conſecratynge, or callynge.
Yf the Byſſhoppes woulde be ryght and true Byſſhoppes, and earneſtly take vponupon them the miniſtratiō of the Churche and the Goſpell, it myghte be graunted and permitted, for louelove and vnities ſake, but not of neceſſite, that they ſhoulde ordeyne & confirme vsus, and oure preachers, but yet al diſguyſyng and fantaſticall of vngodlynes, and bragging ſet a part.
But nowe that they are not ryght Byſſhoppes, neyther alſo wyl be: but worldly Lordes and Princes, whiche neyther preache, nor teache, nor baptiſe, nor communicate, nor yet wil exercyſe any maner of worke or offyce of the churche, yea rather which diffame, vexe, perſecute, and condemne ſuche offyces, and the ſetters forth therof, ſo may not yet the church for theyr ſakes be deſtitute of miniſters.
Therfore accordyng as the olde examples of the churche, and of the fathers teache vsus, wil and ought we our ſelues to ordeyne diſcrete perſons, to ſuche offyces. And thys can thei not forbidde or let vsus, euen accordynge to their own lawe. For their lawes ſaye: That ſuche alſo, as are ordeyned, euē of very heretykes, ſhal be called, ordeined, & ſtyl remaine, Euē as S. Ierome writteth of the churches of Alexādria, that at the fyrſt they were gouerned of the byſſhoppes through Prieſtes & preachers indifferētly & in commune.
Of matrimony concernyng Prieſtes.
That they hauehave forbidden matrimony, and hauehave charged the Godly ordre of prieſthode with perpetual chaſtitie, that hauehave they done withoute alryght and reaſon. But hauehave handled in that, lyke Antichriſtyſſhe, tyrannyouſe, arraunt, and wicked perſones, & therewith geuen occaſyon, of all manner of horrible, execrable, & innumerable ſynnes of vnclenlynes, wherein they ſticke yet. And euen as littell, as we or thei hauehave authorite, and power, of a man to make a womā, or of a woman to make a man, or neyther of bothe. Euē ſo littel hauehave they had authoryte & power, to ſeparate ſuch creatures of God, or to forbidde thē honeſtly and accordyng to the lawe of matrimony, to dweſ together. Therfore wil we not conſente into their ydel celibate, nor ſuffer it. But we wyll hauehave matrimony free and at liberte, accordyng as God hath ordeyned and inſtituted theſame. And wil not rente nor hynder hys worke. For S. Paule ſayth, That it is a deuelyſhe doctrine.
Of the Churche.
Vve graunte not vntounto them, that they are the churche, for they are not the Churche, neyther wyll we heare, what ſoeuer they commaunde, or forbidde vnderunder the name of the churche. For thankes be to God, a chylde of ſeuen yeres olde knoweth what the churche is, Churchnamely the holy beleuyng, and the ſhepe that heare theyr ſhepeherdes voyce. For thus pray the childrē, I beleue one holy catholyke churche. This holynes ſtandeth not in ſurplices, ſhauen crounes, longe gownes and other of their ceremonyes by thē, aboue the holy Scripture, inuented, but in the word of God, and in ryghte faythe.
Howe man is iuſtifyed before God, and of Good workes.
Vvhatſoeuer thereof hitherto and alwayes I hauehave taught, knowe I not in any wyſe to alter, Namely, that we thorough fayth (as S. Peter ſayeth)Act. xv. get another newe and pure herte, and that God, for Chriſtes oure mediators ſake, wil counte, and doth counte vsus, very ryghteous and holy. Althoughe the ſynne in the fleſſhe be not cleane extinguyſſhed, or dead, yet wyl he not reken nor impute it vntounto vsus.
And vponupon ſuch fayth, renewynge, and remiſſyon of ſynnes, followe then good workes. And whatſoeuer in theſame is alſo yet ſynful and vnparfect, ſhal not be counted for ſynne or imperfectneſſe, euen for the ſame Chriſtes ſake, But the man ſhall be called, and alſo be ryghteous, and holy throughoute bothe in hys perſon, and in hys workes, of mere grace and mercy in Chriſte poured oute and dilated ouer vsus.
Therfore can we not boaſte many deſertes of our workes, yf they be loked vponupon, withoute grace and mercy. But as it is written, he that reioyſeth let hym reioyce in the Lorde, that is, That he hath a mercyful God.ſ. Cor. i. So is it al good. We ſaye alſo, further: that yf good workes followe not, ſo is the fayth falſe, and not ryght.
Of Cloyſter vowes.
For as muche as the Cloyſter vowes fighte quite and ſtreyght againſt the chiefe and princypal article. So ought they to be cleane abolyſſhed. For they are thoſe, whereof Chriſte ſpeaketh, Mat. xxiiij. Ego ſum Chriſtus &c.Matth. xxiiij. For he that voweth to leade a cloyſter lyfe, theſame beleueth, that he ledeth a better lyfe, than the commune Chriſten man, and wil by his workes, not onelyonly bringe hym ſelfe to heauen, but alſo to helpe other to heauen, This is to denye Chriſt. And thei boaſte by their S. Thomas, that cloyſter vowes be equal with baptiſme. This is a blaſphemye to God.
Of mans inſtitutions.
That the papiſtes ſaye, that mennes inſtitutions, ſerue for the remiſſiō of ſynnes, or deſerue ſaluation. That is vnchriſtenly and damnable. As Chriſt ſayth.Matth. xv. In vayne do they worſhyppe me, teaching doctrynes which are nothyng but mennes preceptes. Item ad Tit. i. Aduerſantium veritatem.Tit. i. Item where as they ſaye. That it is damnable to breake ſuche inſtitutions, That is alſo vntrue.
Theſe are the articles, wherevnto I muſt ſtande, and wyl ſtande, vntyll my death, God willyng, And knowe nothyng therein to alter nor to geue backe. But yf any mā will geue backe any thyng, let hym do it vpō 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 vntounto theyr God and to themſelues, to worſhyppe, vntyl they waxe wery. Vve wyl not be entangled therewith.