¶ The chief and principal Articles of the Christian faith, to hold against the Pope, and all Papists, and the gates of hell, with other three very profitable and necessary books the names or tyttels, whereof are contain in the leaf next following. Made by Doctor Marten Luther.   

¶ To the Reader.  
¶ In this book shall you find Christian Reader the right probation of the right Old catholic Church, and of the new false Church, whereby either of them is to be known.  
Read and judge.  

i. The chief Articles of the christian faith, to hold against the Pope, and all Papists, and the gates of hell.  
ij. The confession of the Faith of Doctor Marten Luther.  
iij. Of the right Old catholic Church, and the new false Church, whereby either of them is to be known.  
iiij. The three Symbols or confessions of the Christian faith, in the Church unfourmely used.   
❧ Doctor Marten Luther. ❧ Wittenberg.   

Preface of D. Marten Luther.  
THese Articles have I compiled, & for our part delivered up. Which also are received of ours and unyformely confessed, and concluded.  
That they should (if the Pope with his adherentes, would once be so hardy, without lying and dissimulation, with earnest and truth, to keep an unfeigned free counsel, according to his duty) be openly delivered up, and the confession of our faith declared. But for as much as the romish court so terribly feareth a general Counsel, and so shamefully abhorreth the light, that also they, whithe be of his own side, are put to despair, as though he would never abide a free Counsel, much less keep it himself. Whereon, as reason requireth, they take occasion to be offended, & moved to no small encumbrance thereover. As they that there by perceive rightwell, that the Pope would rather see, the hole Christianite cast away, and all souls damned, than he would suffer himself, or his, to be reformed, and a measure to be set unto his Tyranny.  
So have I notwithstanding willed these Articles by open print, to be brought to light to th'intent, that if I should chance to die, before any counsel were kept (as doubtless I look for none other) saying these wretches so shamefully abhorring the light and eschewing the day, take such intolerable pains to delay and hinder a free counsel. Whereby they that shall live and remain after me may have my witness and confession to show, above and besides that confession, which I did set forth before, wherein also I have persisted hitherto, and will persist by God's grace.  
For what should I say, unto whom should I complain. I am yet a live, I writ, preach, and read daily, yet are there such veninouse people, not only among the adversaries, but also false brethren, which feign to be of our part, that take upon them, to interpretate my writings and teachings directly against me. Even before my face, that I may hear. Although they know fulwel, that I teach otherwise, and would colour their poison with my labours, and seduce the people under my name, what will be done then after my death.  
Yea I should by reason make answer to all things, whilst I am yet on live. Yea again, how can I alone stop all the mouths of the devil? Specially of such (as they are all poisoned) as will not hear, nor mark what we do writ. But only practise with all diligence, how they might most shame fully perverie, & infect our words, in all letters. Unto such to make answer. I remit unto the devil, or at the last unto god's indignation according to their deserving. I remember often the good gerson, which doubteth, whether men ought to writ any good thing openly, if men do it not, then are there many souls lost, that might be preserved. But if men do it, so is the devil ready at hand with innumerable evil infected mouths, which all things do infect and perverse, so that the fruit is kept back, how be it, what they get by it, is openly seen. For sense the time, that they have so shamefully lied against us, and would uphold the people with lies hath God nevertheless g●ue forward with his business, and hath made their number still to decreasse, and ours to increase, and hath put them with their lies to confusion, and yet doth more and more.  
I must recite a Story. There was sent hither to Wittenberch, a certain doctor out of France, which said openly before us: That his king was surely certified, that by us, there was no Church, no superiority, no matrimony, but went one among another like beasts, and that every man did what he would. Now judge, how shall they in the later day before the judgement seat of Christ look upon us, that have by their writings informed the said king, & also other Countries such rude and gross lies to be very true? Christ the Lord & judge of us all knoweth right well, that they lie, & have lied, his judgement must they hear again, that am I sure of, God convert them that are to be converted, to repentance. To the other it shall be said, Woe and Alaes for ever more.  
And that I return again to my purpose, To see a right Counsel I would truly be very glad, where by many matters might be redressed, and the people eased, Not that we have need of it. For our Churches are now through God's grace, with the sincere word, and right use of the Sacraments, with knowledge of all manner of States, and right works, so illumined & set in order, that we for our part, care for no Counsel, neither do we look or hope for any better reformation in these Articles by the Counsel.  
But there see we in the Bysshoprykes every where, many parishes void and desolate, which might cause a man's heart to break. And yet neither Bishops nor Canons care ho we the poor people do live or die, for the which Christ nevertheless suffered death, and should not hear the same speak with them as the right shepherd with his sheep. In so much, that I am afraid, and dreadful, lest he let one day an Angelical Counsel pass over Doucheland, which might utterly destroy us all, even as Sodom and Gomorre, seeing, we are so obstinate, morking, and jesting with the Counsel.  
Besides these necessary Church matters, are there also in the lay state innumerable great faults, which had need of redress. There is discord between Princes, and States, Usury and covetousness are broken in, even as a mighty flood, and counted even lawful and decent, wilfulness, uncleanliness, presumption excess in apparel, in eating, playing, bragging, with all manner of ungodliness and iniquity, disobedience of the subjects, family, and workmen, the enhancing of all occupations and also of husbandmen (and who can recite it all) have so prevailed, that with ten counsels and twenty Convocations it will not be brought again to the right trade.  
If men would handle such chief points of the spiritual and temporal estates, which are against God, in the counsel, than should they have enough to do, even all hands full, So that in the mean season, they should forget all children plays, and foolishness of long gowns, great crowns, broad girdles. bishops and Cardinals hats or staves, and such other iugglynges. When first we had executed the Commandments and ordinance of God, both in the spiritual and temporal estates, them should we find time enough to reform meats, garments, cronnes, and c●pes But when they devour such camels, and in stead hereof will see a moot, let the beam alone, and judge the chip, than might we also well forbear the counsel.  
Therefore have I set but few Articles. For as much as we besides that, have of God so many commandments to do in the church, in the superiority, within the house, that we can never be able to perform them. Who then? or what doth it avail? to make besides them many decrees and Statutes in the counsel. Specially seeing these chief points commanded of God, are not regarded nor observed. Even as though he should set by our juggling tromperies, because we tread his earnest commandments under our feet. But our sins suppress us, and suffer not God, to be merciful unto us, neither do we also repent, but will moreover maintain and uphold all abomination.  
O Lord jesus Christ, keep thou Counsel thyself, and deliver thy people by thy glorious coming, It is done with the Pope and his adherents. They will none of thee: Therefore help thou us poor and miserable, which sigh unto thee, and seek the with earnest, according to the grace, which thou haste given us, through the holy Ghost, which liveth and reigneth, with the and thy father, praised for ever and ever. AMEN.   


The first part is of the high Article of the Godly Majesty, as  
i THat Father, Son, and holy ghost in one godly essence and nature, three sundry persons, is one only God, which created heaven and earth.  
ij That the father of none, the Son of the father is borne, the holy ghost, from the father and the son proceeding.  
iij That not the father, nor the Holy ghost, but the Son is become man.  
iiij That the Son so is become man that he was conceived by the holy ghost, without the help of man, and borne of the pure holy virgin Mary. After that suffered, died, was buried, Descended into hell, rose again from the dead. Ascended into heaven, sitting on the right hand of God, shall come to judge the quick & the dead, etc.  
As the Symbol of the Apostles, Item of S. Athanasius and the common Cathechismus for Children, do teach.  
These Articles are in no controversy nor variance for as much as of both parties, we knowledge and confess the same, wherefore it is needles to entreat further there of at this time.   

❧ The second part is of those Articles that concern the office & work of jesus Christ, or our redemption.  

Here is the first and Chief Article.  
THat jesus Christ our God and Lord, suffered death for our sins, and rose again for our justification. Roma. iiij.  
And that he only is the lamb of God, which beareth the sins of the world, johan i  
And that God hath laid all our sins upon him. isaiah. liij.  
Item, They are all Sinners, and are justified freely without deserving, by his grace through the redemption of jesus Christ in his blond, etc. Roma. iij.  
For as much now, as this must be believed, and otherwise can not be obtained or comprehended, by no work, law, nor deserving, So is it clear evident and sure, that only such faith maketh us righteous.  
As Roman three S. Paul saith. We suppose that a man is justified by faith, without the deeds of the law. Item, That he only be counted just, and a justifier of him that believeth on jesus.  
From these Articles may noman shrink nor give back any thing, yea though heaven and earth should fall, and what soever will not abide for there is none other. Name given unto men, were in we may be saved, sayeth S. Peter Acto. iiij. And by his stripes we are healed. isaiah. liij,  
And upon this Article standeth all whatsoever we teach and live against the Pope, devil and world. Wherefore we must be very sure thereof & doubt nothing, Or else all is lost, and the Pope and the devil must obtain the victory and right against us.   

The ●…. Article.  

Mass in the papacy.  That the mass in the papacy is the greatest, and most horrible Abomination, as that which directly and violently striveth against this Chief Article. And yet above and before all other Papistical Idolatries, hath been most highest and fairest. For it is supposed, That such an offer, or work of the Mass (done also by a lewd Person) doth deliver man from sin, both here in this life, and yonder in Purgatory. Which only belongeth to the lamb of God, as is above said.  
From this Article also may no man swarm or give back. For the first Article will not suffer it.  
And if there were any Papists of discretion, any where, men might common with them measurably, and reason with them after a gentle fashion. Namely wherefore they did stick so fast to the Mass? saying it is nothing but man's invention, not commanded of God. And inventions of man may we let fall, As Christ sayeth matthei xu In vain do they worship me with precepts of men.  
secondarily is it a thing not necessary, which without sin or fear may well be left.  
thirdly, may the Sacrament be had after a godlier and better way (yea only after a Godlyer fasshson) after Christ's institution. What is it then, that for an invented and on necessary thing, which otherwise may be had well, and much godlyer, men will compelle the world to misery and necessity?  
Let it be openly preached unto the people, how that the mass, as a thing invented by man, may without sin be omitted, and that noman is damned, because he doth not regard it. But may well without mass, and by a bold mean be saved. What will ye lay, if the mass as then do not fall by herself, not only among the foolish people, but also among all righteous, godly, discrete, God fearing hearts? Moche more if they hear, that it is a dangerous thing without God's word, and will, imagined and invented.  
fourthly, saying such innumerable, and ineffable abuses, in all the world, by buying and selling of the mass are risen, ought men by reason to let her go, and even to resist, only such abuses, although she had in herself some good and commodious thing.  
How much more ought men to let her go, for to avoid such abuses for evermore, saying that she is hole unnecessary, unprofitable, and dangerous, and that men may have all things more necessary, profitabler, and surer without the mass.  
fifthly, for as much now as the mass is, or can be none other (as the Canon and all Books say) but a work of men (also of a lewd person) whereby one will reconcile himself and other with him to God, obtain and deserve grace and remission of sins (for so is she kept, when she is kept most holiest, what should she do else?) Then ought and must she be condemned and rejected, for this is directly against the chief article, which sayeth, that not a wicked or good mass servant, but the lamb of god, and son of god beareth our sins.  
And if for a good intent, one would pretend to housel or communicate himself, that is not right, for if he will communicate a right, so hath he it most surest & best in the Sacrament, ministered after the institution of Christ. But to communicate himself is a man's 
To communicate himself.  fantasy, unsure, and not necessary, and also forbidden. Neither doth he know, what he doth, whilst he without the word of God, followeth men's imaginations and inventions.  
Even so is it not lawful (although all were well besides) that any man will use the common Sacrament of the church after his own devotion, and play there with, without the felloweshyppe of the Church, after his pleasure, without God's word.  
This article of the mass shallbe all the hole matter in the Counsel. For if it were possible that they should grant and give over unto us all other Articles, yet can they not grant nor give over this Article. 
Campegius.  Even as Campegius said at Augspurgh, that he would rather be torn in pieces, than he would forsake the mass. Even so will I also, by the help of God, be resolved into ashes rather than I will grant any mass servant, with his works, be he good or evil, to be equal with my Lord and saviour jesus Christ or above him. And thus are we parted, and remain one against another for ever. They perceive fulwell, that if the mass do fail, the popish kingdom is laid. Wherefore rather than they will suffer the same, they will kill us all if they may.  
Besides all this, hath this dragon's tail, the mass, caused and brought in much poison and dregs of divers kinds of idolatry.  

Purgatory.  first Purgatory. There have men handled and made market with soul masses, dirges, seventhes, trentals, months minds and years minds, and at the last with the common weaks mind and all Soulen day, and beaderolles. In so much that the mass almost is used only for the dead. notwithstanding that Christ did institute the Sacrament only for the living.  
Therefore is purgatory with all the pomp of God's service & purchase of the same to be counted for a mere diabolical illusion. For it is also against the Chief and principal Article, that only Christ, and not man's works must help the Souls. Besides that also we have no charge nor commandment given unto us concerning the dead. Wherefore it may well be left, and omitted although it were neither heresy error nor idolatry. 
Augustyne.  The Papists allege here Austyne & certain Fathers, that should have written of the purgatory, thin king that we do not see, for what purpose, or to what intent they use such sayings. S. Austen doth not writ, that there is a purgatory, neither hath he any Scripture moving him thereto: but he doth leave it in dubitation, whether there be any or not & saith, That his mother desired, That she might be remembered at the altar or Sacrament. Now all these things are nothing but man's devotion, of one simple person alone, which make no Article of our faith, for that belongeth only to God.  
But our Papists, do wrest such sayings of men and allege them for this purpose that men should believe, their shameful, blasphemous, accursed year markets, of soul masses to be offered in purgatory etc. It will be long, or they shall prove this out of Austen. When they now shall have put away the year market of Purgatory masses, whereof s. Austen never dreamt. Then will we commove with them, whether S. Austin's words, without scripture, aught to be allowed or not, & a memorial to be kept of the dead at the Sacrament or not.  
It can not be allowed, that of the works or words of holy father's men will make Articles of the faith For else it must also become an Article of faith, whatsoever they had, of meats, apparel, houses, etc., as hath been done with the pardons & relics. But the word of God must make Articles of faith, & no man, neither also any angel  

Rumbling spirits  secondarily is thereof ensued, that the evil spirits have used much knavery, that they as men's souls have appeared, requiring masses, dirreges, pilgrimages & other almose deeds with unspeakable lies & subtleties. All which things we have been compelled to take for articles of our faith, & to live thereafter. And the pope confirmed the same, as also the mass and all other abominations. Here may also be no shrinking, or giving over.  

Pilgrimage.  thirdly, pilgrimages. There was also sought, masses, remission of sins & God's favour, for the mass did rule al. Now is this sure, that such pilgrimages, are without God's word, not commanded unto us, also not necessary, for as much as we may have it better, & may leave than without any sin or danger. Why do men leave at home their own parish, God's word, wife & child, etc: which are necessary & commanded, & run after, the unnecessary, uncertain, damnable, devilish errors & superstitious? But that the devil hath riden the pope to praise and confirm such things, whereby the people by heaps did fall from Christ unto their own works, & became Idolaters, which is worst of al. Besides that, that it is a thing not necessary, not commanded not counseled uncertain, & also perilous: therefore is here also no shrinking, or giving over. And let this be preached, that it is unnecessary and also dangerous, and see then where Pilgrimages thal become.  

Fraternities.  fourthly the fraternities, where as the monasteries, ministers, also Vicaryes have, bequeathed, and dealt about (for a mean and reasonable price) all manner of masses. Good works etc. both for the quick and the dead. Which is not only mere invention of man, without God's word very unnecessary, and not commanded. But also against the first Article of the redemption, & therefore in no wise to be suffered.  

Relics.  Fyfthely, The relics, wherein so many manifest lies, and foolysthenes hath been found, of dogs bones and horse legs, that also because of such knavery, whereat the devil did laugh, they ought to have been condemned long a gone, although there were any goodness in them. And helpdes this also it is a thing, without God's word, neither commanded nor counseilled, hole unnecessary & unprofitable, & that which is worst of all it must work Pardon & remission of sins, as a good work, and a Gods service, as also the mass etc.  

Pardon  Sexthely here unto belongeth that lovely Pardon, which is given both for quick and dead (but yet for money) and that arraunt judas or Pope, therein doth sell the merits of Christ with the superfluous merits of all saints, and the universal Church and all which things are not to be suffered. And also are not only without Boddes' word, needles and not commanded. But also against the first Article, For the merits of Christian men are not obtained, by our works or money. But by faith through grace, without any money or deserving. Not by the Dopes authority but by the preaching, of God's word.   

Of worshipping of saints.  

Worshipping of saints.  worshipping of saints is also one of the abuses of Antichrist, repugnant against the first Chief Article, and taketh away the knowledge of Christ. Also it is not commanded, nor counseled, neither hath it any example of the scripture. And we have it all, a thousand times better in Christ, although it were of like goodness, as it is not.  
And although the Angels in heaven do pray for us (as Christ him self doth also) Likewise also the saints in earth, or peraventure also in heaven, yet doth it not follow thereout that we should worship the Angels and saints, pray unto them, fast, and keep holy day for them, keep masses and offerings institute Churches, altars, gods services, and serve them more other ways, and take them for helpers in our necessities, and divide all manner of help among them, and appropriate unto every one a singular & peculiar thing as the papists teach & do, for that is Idolatry, and such honour belongeth only to God. For thou canst as a Christian & saint in earth pray for me, not in one, but in all manner of necessities. How be it, therefore may not I worship, adore, keep holy fast, offce, keep mass, to thy glory & honour, and set upon the my faith, concerning salvation, for I may fulwel honour, love, & thank the otherways in Christ.  
When now such Idolatrous honour of the Angels and dead saints shall be done away, then shall the other honour be without hurt or damage, yea soon forgotten. For if the commodity and help, both, bodily, and ghostly, be no more to be hoped for, then shall they leave the saints in rest fulwel, both in the sepulchres and also in heaven. For noman will greatly remember, extime, nor honour them for nought, or for love.  
And in summa, whatsoever the mass is, whatsoever cometh thereof, or soever what dependeth thereon, the same can not we abide, and must needs condemn it, that we may keep the holy Sacrament, purely and surely after the institution of Christ, used and received through faith.   

The iij. Article.  

minsters & cloisters.  That the minsters & monasteries in times past edified for a good intent for to educate men of erudition, and honest discrete women, should be set again in such and order, where by men might have, Pastors, Preachers and other ministers of the Church. Also other necessary persons for the temporal governance, in Cities and countries. Also well taught ladies, brought up for housewyves' and house keepers, etc.  
If they will not serve for this so is it better, that men let them lie void, or break them down there that they with their blasphemous God's service invented by man, should be kept and taken, as a thing somewhat better, than the Common Christian state & Offices and Ordinances of God instituted. For all the same is also against the first Chief Article of the Redemption, of jesus Christ.  
Besides that, that they also (even as all other inventions of men) are not commanded, not necessary, not profitable, and also make dangerous and vain labours. Even as the Prophets do call such Gods service. Aven, that is, labour.   

The four Article.  

The Pope is not the head of the Church  That the Pope is not, jure divino, or by God's word, the supreme head of the whole Christianite (for that pertaineth to one alone, which is called jesus Christ) But only. bishop or Curate of the Church of Rome. And of such as willingly, or by man's Creation, or temporal power have given themselves under his. Cure & governance, Not under him, as under a Lord, but by him as brethren and fellows in Christ. As also the old counsels, and the time of S. Cyprian do declare.  
But now a days, dare no bishop presume to call the Pope Brother, as in those days, but must call him his most gracious Lord, yea though it were a king or Emperor. This will, may or can we not take on our Consciences. But they that will, may do it with out us.  
Out of this followeth. That what soever the pope, by such false, froward, blasphemous, usurped power, hath done and pretended, hath been nothing, but a devilish act, and deed, and yet is, (except that, which belongeth to the temporal governance, wherein also God permitteth oftentimes much good to be done unto the people by a tyrant, and evil person) to the destruction of the universal Catholic church (as much as lieth in him) and for to disturb the first chief Article of the redemption by jesus Christ.  

popish bulls and books.  For there be all his bulls & books, wherein he roareth, like a lion (as the Angel apocalypsis twelve doth prefigurate) that no christian can be saved, except he be obedient & subject unto him in all things, what soever he will, sayeth and doth, which is none other, but thus much to say. Though thou believe never so well in Christ, and have all things in him, which are necessary to salvation, yet for all that is it all in vain, if thou takest not me for thy God, and be obedient and subject unto me. notwithstanding that it is manifest that the holy Church was without Pope at the least above five hundred years. And unto this day the churches of the Grecians, and of many other languages, were never under the pope, nor be not as yet. So is it then (as often hath been said) an invention of man, not commanded, needles, and in vain, in so much that as the holy Catholic church, may forbear such a head well enough, & might have continued better, if such a head had not been reared by the devil. And also the papacy is not commodious in the church, for it useth no Christian office, wherefore the Church ought to remain and continue without a Pope.  
And I put case, that the pope would grant, that he, not jure divino, or by the commandment of God, were superior: but to the intent that thereby the unity of the Christianite, against sects & heresies, so much the better might be entertained, & that therefore must be a head, whereby all the rest might take hold, and that such a head ought to be chosen of men, and stood, in man's power and authority, the same head, to change, and to degrate as the Counsel of constance kept and used even the same trade, with the Popes, for they deposed three, and elected the fourth. I put case now, (I say) that the Pope, and the see of Rome, would grant and accept such things, which nevertheless is impossible. For he must suffer his whole dignity, state & governance to be turned and changed with all his laws and Books, Summa, he kan not do it.  
Notwitstondinge all the premises could not help the Christianite, and there should rise many more sects than before. For saying men should not be bound to obey such a head by the commandment of God, But of man's good will, it should very lightly and soon be despised, & at the last not be esteemed as a member. And also it must not always be at rome or in any other place. But wheresoever, and in what Church, God had given such a man as should be meet for the same. O what a wild and dissolute thing should that be.  
Therefore can the Church be never better governed and maintained. Than that we all live under one head Christ. And that the bishops like in office (although they be unlike in gifts) earnestly agree and hold together, in unity of doctrine, Faith, Sacraments, Prayers, and works of love. According to the writing of S. Jerome. That the Priests of Alexandria together & in common did govern the Churches, As the Apostles did also. And after them all bishops in the whole Christianite, until the time that the Pope did exalt his head above all.  

To set himself above & against God.  This part showeth evidently, that he is the right Antichrist, which hath set & exalted himself, above and against Christ, whilst he will not suffer the Christians to be saved, without his jurisdiction which notwithstanding is vain, not ordained of God, nor commanded, This is called properly to set himself above God, & against God, as saint Paul saith. Such things doth neither Turk nor Tatter, be they never so great enemies to the Christians. But permit to believe in Christ, whosoever will, taking bodily tribute & obedience of the Christians.  
But the Pope will not suffer to believe, but saith, men ought to obey him, and so doing, they should be saved. How be it, This will we not do, but rather die therefore in the name of god. This cometh all thereby, that he jure divino would be called the superior over the Christian Church. Therefore hath he made himself equal with Christ, & hath set himself above Christ, as the head. After that a Lord of the Church, and last of all hath suffered himself to be boasted Lord of all the world, and even a GOD in earth. In so much, that he presumed also to command the Angels in heaven.  

popish doctrine.  And when a distinction is made between the Papistical doctrine, & the holy scripture, or an equal comparison it appeareth evidently, that the popish doctrine, even where as it is best, is taken out of the civil and Heathen laws, and teacheth worldly business and judgements, 
decrees  as his decrees declare. After that doth she teach ceremonies of Churches, raiment, meats, persons, and of such children games, vysers, and fowls babels innumerable. But in all these not one word of Christ, faith, and God's commandments.  
Taste of all is it nothing but all devilish, whereas he setteth forth his lies of masses, purgatory, Cloysteringes, proper works and Gods services (which is even the right papacy) over and above god, condemneth slayeth & punished all Christians, that do not exaite and worship such his abomination above all things.  

Papistical governance.  Therefore, as little as we may worship the devil himself, for a Lord or God, even so little may we also suffer his Apostle the Pope or Antichrist in his jurisdiction, to be our Lord or head, for lies and murder, destruction of body & soul everlastingly, this is properly his papistical governance. Even as I have declared the same in many books.  
In these four Articles shall they have enough to condemn in the Counsel. For they can nor will not leave or grant unto us, the least member of any of the said Articles, wherefore we must be sure of this, and steadfastly trust, that God hath apprehended his adversary, and shall suppress him both by his spirit and also by his coming. Amen.  
For in the Counsel shall we not stand before the Emperor or temporal powers (as at Augspurg) which made a very gracious Proclamation, and caused the matter to be heard favourably. But we shall stand there before the Pope & the devil himself which intendeth not to hear. But even to condemn, murder, and to compelle to idolatry. Wherefore here we may not kiss his feet, or say, ye are my sovereique Lord. But even as in Dachary the Angel said to the devil God reprove the Datan.    

The third part of the Articles.  
☞ The pieces or Articles following, may we with learned and discrete persons, or among our selves dispute and discuss for the Pope and his kingdom doth not pass much upon them. For by them is no Conscience but money, honour and power is all.  

Of Sin.  

Original sin.  HEre must we knowledge, as S. Paul Rom. v. saith. That Sin came by that only man Adam, through whose disobedience all men are become Sinners, subject unto death & the devil, This is called the Original Sin or capital sin.  
The fruits of this sin are consequently the evil works, which in the ten commandments, 
Fruits of the original sin.  are forbidden as unbelieve, false faith, Idolatry, to be without the fruits of god, arrogancy, despair, blindness: & summa, not to know god, nor to regard him. Consequently, to lie, to swear by the name of god. Not to pray, not to worship, not to regard gods word, disobedience unto the parents, murder, uncleanliness, to steal, to beguile etc. This original sin is such a very deep & evil destruction of nature, that no wit doth know her: but must be believed through the revelation of the scripture. Psal. li. Ro. v. Exo. xxxiii. Gene. iii. Therefore is it nothing but error & blindness, contrary to this Article, whatsoever Theologiens' have taught.  

Doctrine of the school theologiens.  i Namely. That after the original fall of Adam, the natural power and strength of man, remained hole and & uncorrupt. And that man have of nature a right discretion & a good will even as the Philosophers teach the same.  
two Item that man hath a free will, to do good, & to leave evil, & contrariwise, to leave the good undone, and to do that which is evil.  
iii Item that man may by naturel power and strength, do and keep all the commandments of God.  
iiii Item that he may of natural power love God, above all things, and his neighbour as himself.  
v Item when man doth so much as lieth in him, that than God giveth him his grace.  
vi Iten that when he will receive the sacrament, it is not necessary to have a good purpose to do good. But that it is sufficient, that he have not an evil purpose to do sin, so exceeding good is nature, & the Sacrament so mighty.  
seven That it is not grounded in the Scripture, that the holy ghost with his grace and assistance be necessary and requisite for to do good works.  
such, and such like Articles many be through misunderstanding and ignorance, both of sin, and also of Christ our saviour, crept in, and they be even the right doctrine of the heathen, which we can not suffer. For if this doctrine be true, then died CHRIST in vain, saying there is no wicknednes or sin in man wherefore he ought to die, Or else he died only for the body, and not for the soul also, forsomuch as the soul is safe, and only the body worthy of death.   

Of the law.  

Wherefore the law is given.  Here hold we that the law is given of God, first for to annoyed sin by threatening and fear of punishment. And also by promises, and offering of grace and benefits. Howbeit all this, as concerning iniquity, for as much as sin hath wrought in man, is very evil chanced. 
Raw & wicked persons  For some are thereby become worse, As they that be enemy to the law, because she forbiddeth that, which they would fain do. And commandeth that which they are not willing to do, In so much that where as they may conveniently without punishment, they do more against the saw now, than they did before. These are even such raw and wicked persons, which cease not to do wickedly, where as they may have time and place,  

hypocrites and false saints  The other, become blind, and arrogant, thinking that they do keep and can keep the law of their own strength, as even now was rehearsed above, of the Scool Theologiens. Out of these come the hyocrites, and false saints.  

office & power of the law  But the Chief and principal office, or power of the law is, that she open the original sin with all her fruits, and show unto man, how deeply his nature is fallen, and how miserably it is destroyed, as unto whom the law must declare, that he hath no God, nor yet regardeth God, but worshippeth strange Gods, which, before or without the law he could not have believed. Therewith becometh he fearful humble, abashed, desperate, and would fain be helped, but knoweth not how, and beginneth to become enemy unto God, and to murmur, etc. This is it, that saint Paul saith. Rom. iii. The law causeth wrath. And Rom. v. Sin increasseth through the law. 
Roma. three v.    

Of Penance.  
This office keepeth the new Testament and teacheth the same also, as S. Paul Rom. i. doth, saying: The wrath of God appeareth from heaven, against all men. 
Rom. i.  Item iii. All men are debtor before God. And no man is righteous before him. 
Rom. iij  And Christ joh. xvi. The holy ghost shall rebuke the world of Sin. 
joh. xvi  This is even the thonderbolt of god, wherewith he striketh down all in one heap, both the open sinners, and the false saints, & suffereth none to have right, but driveth them all together into fear & desperation. This is the hammer (as jeremy saith) 
je. twenty-three  my word is a hammer that breaketh hard stones. 
Right contrition.  This is not activa contritio, a made repentance. But passiva contritio, the right repentance of the heart, the suffering and felling of death.  

Beginning of right penance.  And this is even the beginning of the right Penance, and man must here hear this sentence, It is all in vain with you all, whether ye are open sinners or saynetes, ye must all become, and do otherwise than ye are and do yet. Be ye as great, wise, mighty and holy as ye will, here is no man righteous.  

Promise of grace  But unto this office, doth the new Testament by and by minister, & add the comfortable promise of grace through the Gospel, which must be believed, as Christ sayeth Marc. i. Repent and believe the gospel. 
Mar. i.  That is become and do otherwise, and believe my promise. And a little before him john is named, A preacher of repentance, for the remission of sins. That is, he should rebuke them all, & make them sinners, that they might know, what they were before God, and knowledge themselves, as damned people, and so to be prepared for the Lord, to receive his grace, & of him to hope and accept remissyou of sins. For thus saith Christ himself. Luce, xxiv. That repentance and remission of sins must be preached in his name, among all nations. 
Luce. xxiv   

office of the law without addition of the Gospel  But where as the law doth drive this her office only, without addition of the Gospel, there is death and hell. And man must despair, even as Saul and judas did according to the saying of Saint Paul. The law slayeth through Sin. 
Comfort of the Gospel.  And again, The gospel doth not always use one manner or f●ssyon to give comfort and forgiveness. But by the word, sacracrament, and such like, as we shall hear, to th'intent that the redemption be plenteous by God, according as the C. thirty. Psalm sayeth, against the great captivity of sin. 
Psalm. C. thirty.   
But now must we make a comparison between the false penance of the Sophistes, and the right Pevaunce, whereby they may both so much the better be understand.   

¶ Of the false Papistical Penance.  
unpossible was it, that they should teach right of Penance, whilst they knew not the right sin. For (as is said above) they hold a wrong opinion, concerning the original sin. 
Doctrine of the school Theologyens.  For they say, that the natural powers of man, did remain hole and uncorrupt, And that the discretion of man can teach right, and the will of man can do right thereafter. And that God undoubtedly giveth his grace, when a man doth so much, as is in him, after his free wyli.  
Out of this must needs follow, that they only repented the Actual Sin, as evil thoughts, whereunto the Actual deed did consent (for evil motions, lusts, desires, and appetites, was no sin with them) evil words, and evil works, which the free will might and could fulwell have left undone.  
And to such penance they put three parts, Contrition, confession, and satisfaction, with this comfort & promise, that if a man had right contrition were duly shriven, and made satisfaction, than had he there by deserved, forgiveness, and had made satisfaction for the sin before God. And so they taught the people in Penance, to trust in their own works. Thereby came this word in usage, when the common shrift or confession was read to the people. Spare me Lord god etc. preserve my life, until I may do penance for my sins, and amend my life.  
Here was no Christ, nor any thing of faith remembered. But men did hope by their own works to overcome ●ynne, & to quench it before God. To that intent did we also become Priests and freers, because we would set ourselves against sin.  

Contrition.  As touching contrition, thus was the matter handled, for as much as noman was able to call to remembrance all his sins (specially such as were committed throughout the hole year) they did convey the matter thus, when the forgotten sins came afterwards to remembrance, than must they also be repent and shriven etc. And thus they were committed to the mercy of God. Furthermore, for as much also, as no man knew, how great the contrition should be, that it might be sufficient & satisfactory before god, they gave this comfort. 
Contritio. Attritio  He that could not have contrition, should have attrition, which may be called half contrition, or a beginning of contrition, For they understood neither of both, neither know they yet what it doth mean, as little as I. But such attritio was counted contritio, when men went to be shriven.  
And when it came to pass, That one or other said, that he could not repent nor be sorry for his sins, as might chance in loving of harlots or desire of vengeance etc. than did they demand, if he did not wish, or would be glad, that he might have contrition? if than he said, yea, (for who would here say, nay, except the devil himself) than did they accept it for contrition, & forgave him his sins upon this his good deed. Here induced they S. bernard for an ensample. etc. Here doth it appear, how the blindness of man's wit doth grope in God's causes, & seeketh comfort in her own works, after her own imagination, and can not once think on Christ or on faith. Now if men behold it by the light. So is such Coutrition, a made and innented imagination, of man's own power, without faith and without knowledge of Christ, wherein sometimes, the poor sydner, when he remembered his lusts or vengeance, would rather have laughed than wept, except such as contrary wise by the law were pinched a right, o● were plagued of the devil in vain with a sad spirit. Otherwise, was such contrition doubtless, clean hypocrisy, & did never ky● the lusts of sin. For they were constrained to repent, not withstanding, that they would lesser have sinned more, if it had been without danger.  

confession. To shrive all sins.  concerning confession, this was the order, Every man was bound to rehearse all his sins (which was a thing impossible) this was a great martyring of the conscience. But such as he had forgotten, were remitted unto him upon this condition, that when they should come to his remembrance, he should be bound to confess them. Thus could he never know, when he was shriven clean enough, or when the shryving should once have an end. And was also sent to his works, and thus comforted. The clever he were shriven, and the more he were ashamed, and so reviled himself before the Priest, so much the sooner and better did he satisfy for the sins, for such humility did deserve grace before God.  
Here was also no faith, nor Christ, And the effect of the absolution was not told unto him. But in reciting of sins, and being ashamed was all his comfort. But it is unspeakable, what martyr, wickedness, ungraciousness, and idolatry hath been brought up through this confession.  

Satisfaction.  Satisfaction is yet the wyldest thing of al. For noman could know how much he ought to do for one only sin. I omit then for al. But here found they a pretty devise. Namely, that they ordained a small satisfaction, which men should be able enough to keep, as fine Pater nosters, one days fasting &c. with the rest of the penance, where they sent into Purgatory.  
Here was also a great calamity and necessity, some thought that they should never come out of purgatory. For as much as according to the old canons seven peers of penance was dew for one deadly sin. And yet stood our confidence also in our works of satisfaction. And if the satisfaction might have been perfect, than should out confidence have been wholly set thereon, so that neither faith nor Christ should have been profitable or necessary, But she was impossible. For if a man so should have done penance a hundredth years, he should not have known, when he had made an end of it, that was as much to say, as always to repent still and never to come to repentance.  

Pardon  And here came the holy See of R●me to secure the poor Church, and invented the Pardons. Thereby did he remit, and ease the satisfaction. first one year, seven years, an hundred years etc. And parted it among the Cardinals and bishops, that the one could give a hundredth years, the other a hundredth days of Pardon. But to take away the whole satisfaction, did he keep only for himself.  

Golden year.  When now such things began to bring in money a pace, and the bull market waxed good, than did he invent the golden year, or peer of grace, and laid it at Rome, and that was called remission of pain, and sin. Thither ran the people. For every man would fain have been eased of the heavy intolerable burden. This was to find out the treasures of the earth, and them to exalt. Incontinently after hasted the Pope further with all speed, and made many golden years or peers of grace one upon another, but the more he did devour gold, the gredyer did his gull wax. Wherefore afterwards he did send it out into the countries by his legates until all Churches & houses were made full of golden peers.  
Last of all did he also rabe in Purgatory among the dead, first with in stituting of masses and dirges, afterward with the Pardons and golden years. Insomuch that within a while the souls waxed so good cheap, that he did deliver them for three half pens the piece.  
Yet could not all this help for all that. For the pope notwithstanding that he taught the people to trust and to put their confidence in such Pardons, yet doth he himself make it unsure again. For he setteth in his Bulls, that whosoever wy●… be partaker of the Pardon or golden year, must be contrite and shriven, & also give money. Now have we heard above, that such contrition and confession, by them is unsure and hypocrisy. In like manner also did noman know, what soul was in purgatory, And although there had been any, yet know no man, which of them had repent and confessed a right. And so did he take the dear money, and comforted them in the mean season with his authority and Pardons, and yet sent them again to their usure works.  

Good works & righteousness sold which was overplus.  Now if there were any, that did not think themselves guilty of such actual sins, in thought, word or deed. Even as I and such other frekes and priests in cloisters and minsters would be, which with fasting, waching, praying, saying of mass, hard raiment and couches etc., defended ourselves against evil thoughts, and would be holy with earnest and by force or violence, and yet the Original evil wherein we be borne, sometime in sleep did (as also S. Augustyn and Jerome with other knowledge and confess) according to his kind: yet did every man hold of other, that some were so holy, as we taught, that they were without sin and full of good works. insomuch that we thereupon, did part and sell unto other of our good works, and the overplus, more than was necessary unto us, for to obtain salvation. This is true, & there are seals writings & examples enough in hand.  
These had no need of repentance, for what should they repent? saying in evil thoughts they did not consent? what should they confess, why lest they did abhor words? Wherefore should they satisfy, saying they were not guilty of the deed? So that they also might sell unto other poor Sinners, thayr righteousness which was more than requisite. Such Saints were also the Pharisees and Scrib●s in Christ's time.  

john baptist the right preather of repentance.  Here cometh the fiery Angel S. john, the right Preacher of penance, and striketh with a thunder bolthe together in one heap, saying: Repent. Now think they, we have repent all ready. These do think, we have no need of repentance. 
Mat. iij  But john saith, Repent both, for ye are false repenters, than are these false saynetes, and have both need of remission of sins, for as much as ye both do not yet know, what the right sin is, I omit that ye should repent it or eschew it. There is none good of you, ye are full of unbelief, blindness, and ignorance of God, and his will. For there is he manifestly of whose plentifulness all we must receive grace for grace, and no man without him can be righteous before God. 
joh. i  Therefore if ye will repent, repent truly. For your penance is in vain. And ye hypocrites that have no need of repentance, ye progeny of vipers, who hath certified you that ye should escape from the wrath of God to come?  
Even so preacheth also S. Paul. Ro. iij. saying. There is none that understandeth none righteous, none that seeketh after God, none that doth good no, not one. They are all gone out of the way, and are made unprofitable. 
Rom. iij Psalm xiiij liij. & L. xliij   
And Act. xvij. But now God bid beth all men every where repent. All men saith he) none except that is a man. 
Act. xvij   

Right repentance.  This repentance teacheth us to know the sin, namely, that with us all is lost, and that even hear and skin be nought, & that we must be renewed and become other men.  
This repentance is not, patched, unparfect, and beggarly as the other, which repented the actual sin, neither is it also unsure, as the other. For she disputeth not, which be sin, and which be no sin. But she breaketh all in pieces, and saith. That it is all sin, and nothing but sin with us. what should we seek long, and make division, distinction, or difference.  

Contrition.  Therefore is also here contrition not unsure, for there remaineth nothing whereby we might think any good, to satisfy for sin. But a bare, and sure faintness in all that we are, think, speak, or do. etc.  

confession.  In like manner, can also confession not be false, unsure, or unperfect, for whosoever confesseth, that all things are no thing but sin, with him, comprehendeth all sins, and leaveth none behind, neither doth he also for get any.  

Satisfaction.  Even so can not the satisfaction also be unsure, for she is not our, unsure, sinful work, But the passyou and blood of the innocent lamb of God, which beareth the sins of the world.  

Right repentance.  Of this repentance, preacheth S. john and after him Christ in the Gospel, and we also. With this repentance do we thrust down to the ground the Pope and all whatsoever is builded upon our good works. For it is all builded upon a rotten vile ground, which is called good works, or law, notwithstanding that there is no good work, but all evil works. And that no man fulfilleth the law (as Christ joh. seven. saith) but all men transgress it. 
joh. seven.  Therefore is that building altogether false lies, and hypocrisy, where as it seemeth to be most holy, and most fairest.  
And this repentance continueth among the Christians until death, for she sighteth with the remnant of sin in the flesh, throughout the whole life. As Saint Paul Rom. seven. witnesseth, that he did stryne with the law of his membres &c. 
Ro. seven.  And that not by his own power, but through the gift of the holy ghost, which also followeth the forgiveness of sins. The same gift cleanseth and weepeth away daily, the remanant of sin, and laboureth to make man right, pure, and holy.  
Of this knoweth, neither Pope Theologians, jurists, nor any man. But it is a doctrine from heaven, declared by the Gospel, and must be called heresy, among the ungodly saints,  
Again if there should come any sectish spirits, as peradventure there are some ready at hand, & at the time of commotion, come even to mine own face, which hold opinion that all such, as ones have received the spirit or remission of sins, or are become Christians, & afterwards sin again, do continue nevertheless in faith, and that such sins are nothing prejudicial unto them, and cry thus. Do what thou list, if thou dost believe, all is nothing, for faith quencheth all sin, etc. And say moreover, if any man sin, after the faith and spirit that than he hath never had the faith, and spirit a right. Of such frantic men have I had many before me. And I fear that yet in some there reigneth such a devil.  
Therefore is it necessary to know and also to teach, that if the holy people above that, that they yet have and feal the original sin, against the which also they daily repent, and strive, any way fall in open sin, as David in adultery, murder and blasphemy of God, 
ij. Re. xi  that as then the faith and spirit hath been away. For the holy ghost suffereth not sin to bear rule and to get the upper hand, that the be committed. But hindereth and defendeth that she can not do what she will. But if she doth what she will, then is faith gone, and the spirit is not there, for it is as Saint john saith, 
i. Ioh, iii  whosoever is borne of God, sinneth not, and can not sin. And it is also very true as the same Saint john writeth, 
i. john. i  if we say that we have no sin, we lie, and god's truth is not in us.   

Of the Gospel.  
We will now return again to the Gospel, which giveth not always one manner of way, counsel, help, and remedy against sin, for God is abundantly rich in his grace. first through the word by the mouth of the preacher, wherein is preached remission of sins, throughout all the world, which is the proper office of the gospel. Secondly, through baptism. thirdly by the blessed Sacrament of the altar. fourthly by the power and authority of the keys, and also per mutuum colloquium, et consolationem fratrum, Matthei. xviii. Vbi duo fuerunt congregati. etc.   

Of Baptism.  
baptism is nothing else, but the word of god in the water, commanded through his institution, or as S. Paul saith, Lavacrum in verbo, as also Augustyn saith. Accedat verbum ad elementum, et fit Sacramentum. 
Thomas Aquinas.  And therefore hold we not with Thomas, and the freers, which neglect the word (God's institution) and say: That God hath laid a spiritual power in the water, which washeth away sin through the water, 
Scotus  neither do we hold with Scotus, and the barefoot freers, which teach, that baptism doth wash away sin, by the assistance of God's will. So that this cleansing is done only through the will of God, and not at all, through the word, or water.  

Baptism of children  Of the baptism of children, hold we that the children ought to be baptized, for they pertain also to the promised redemption made by Christ, and the church ought to minister it unto them.  

Sacrament of the altar.  Of the Sacrament of the altar, hold we that Bread and wine, at the supper, is the very body and blood of Christ. And is not only ministered and received of righteous, but also of wicked Christians.  
And that men ought not to minister it only under one kind, and that we have no need of that high cunning which teacheth us, that under the one kind is as much, as under both, as the sophists and the counsayil of constance do teach. For though it were even true, that under the one be as much as under both. So is not yet that only kind the whole order and institution, by Christ instituted and commanded.  
And in especial do we condemn, and curse, in the name of God, all those that not only both kinds do refuse But also arrogantly and contemptuously forbid condemn, and blaspheme the same, for he resye. And set themselves therewith against and above Christ, our Lord and God.  
Of the Transubstantiation, do we regard the spiteful sophistry nothing at all, whereas they teach, that bread and wine leave or lose their natural substance, & that only there remaineth the likeness and colour of bread, and no material bread. For it agreeth best with the scripture, that there be and remain bread, as saint Paul doth call it himself. 
i Cor. x  The bread which we break. And so let him eat of the bread.   

Of the keys.  
The keys are an office, and aucioxite, given unto the church by Christ for to bind and lose sin. Not only the gross and we I known sins, But also the subtle and secret sins, which God knoweth only, As it is written, 
Psa. nineteen  who can tell how oft he offendeth? And Paul Rom. seven. complaineth himself, 
Ro. seven.  that he with the flesh serveth the law of sin. For it lieth not in us, but in God, to judge what how great, and how many the sins be, as it is written. 
Psalm. C. xliij.  Entre not into judgement with thy servant, for in thy sight shall no man living be justified. And Paul. i. Corinth. iiij. saith also. 
i Corin. iiij.  I know nought by myself, but I am not therefore justified.   

Of confession.  

Absolution.  For as much as the absolution or power and authority of the keys is also a remedy and comfort, against sin and the evil conscience, instituted by Christ in the Gospel. So ought the confession or absolution in no wise, to be abolished in the church, specially for the fearful consciences sake, also because of the young raw people, whereby they may be examined and informed in the Christian doctrine.  

The rehearsal of sins ought to be free.  But the rehearsal of sins ought to be free for every man, whatsoever he will rehearse or not rehearse, for as long as we be in the flesh, shall we not lie, when we say: I am a wretched man, full of sin. Rom. seven, I feel another law in my membres. etc. 
Ro. seven.  For saying Absolutio privata, proceedeth from the office of the keys, ought she not to be contemned, but kept in high reverence, as all other offices of the Christian church.  
And in these points, concerning the outward word pronounced by the mouth of the minister. We ought surely to a bide by this, That God giveth to no man his spirit or grace, but only through or with the foresaid outward word afore going. 
Enthusiastes,  Wherewith we us defend against the Enthusiastes, That is spirits, which boast themselves to have the spirit, without and before the word and thereafter judge, interpretate and dame the scripture or word pronounced by mouth, according to their pleasures, 
minster  as he of minster did, and yet many do now a days, which between the Spirit and the letter will be sharp judges, not knowing what they say affirm or ordain, 
papacy  For the papacy also is all together Enthusiasmus, wherein the Pope doth boast, that all laws be in the coffer of his heart, & that whatsoever he judgeth and biddeth with his church, should be spirit and right, although it be above and against the scripture or God's word.  
This is the old devil, and the old serpent, which made Adam and Eva also to become Enthusiastes, 
Gen. iij.  bringing them from the outward word of God, upon spiritualite, and their own fantasies, and yet did it also by other outward words. Even as also our Enthusiastes, condemn the outward word, and yet cease not themselves to speak: but fill all the world with their babbling & writing, as though the spirit could not come through the scripture, or word of the Apostles mouth. But that he must come by their writings and words. Wherefore do they also not cease from preaching and writing, until the spirit himself come into the people without and before their writing as they boast that he is come into them without preaching or scripture? whereof to dispute more at large here is no time. And we have in other places handled it sufficiently.  
For they also that believe before their Baptism, or become faithful in their Baptism, have it through the outward word aforegoing, as the old which are come to understanding must needs have heard before, that whosoever believeth & is baptized shall be saved, notwithstanding that as the first, they not believing after ten years received the spirit & baptism.  
And Cornelius Act. x. had heard long before by the jews, of Messiah that was to come, 
Actu. x.  whereby he was righteous before god. And his prayer and almose accepted in such faith, (even as Luke calleth him righteous & fearing God) & could not believe, nor be righteous without such words, or hearing going before. But s. Peter was fain to declare unto him, that messias (in whom to come he had thitherto believed) was now come, & that his faith concerning the Messiah, that was to come did not hold him captive any longer with the hard hearted jews, but might know that now he must be saved through the present messias, & that he should not with the jews deny, nor persecute the same etc.  
Summa the Enthusiasmus sticketh in Adam & his children, from the beginning, until the end of the world, grafted and planted in them of the old dragon, and is occasion, might & power of all heresy, also of the papacy and machomette. Therefore ought and must we abide by this, that God will not handle with us Christian men, but by his outward word and Sacrament. And all whatsoever is boasted of the spirit without this word and Sacrament is diabolical.  
For God would also first appear unto Moses through the fiery bush, and the outward word. 
Exo. iij.  And no Prophet, neither Elias, nor Eliseus did receive the spirit without the ten commandments. 
iij. Reg. xvij. in. Reg. nineteen.  And john the Baptiser was not conceived, without the afore going word of Gabriel, neither did he leap in his mother's belly without the voice of Marie. 
Luc. i   
And S. Peter saith, 
ij. Pet. i  The Prophets spoke not by the will of man, but being moved by the holy ghost, as the holy men of God. But without the outward word were they not holy, moche less, should the holy ghost have moved them to speak, being yet unholy, for they were holy, (saith he) when the holy ghost spoke through them.   

Of the Curse.  

Great curse.  The great curse, as the Pope doth call it, do we take for a mere temporal correction, and touched not us ministers of the church.  
But the lesser, that is the right christian curse, That the open stubborn sins should not be admitted or suffered to come unto the Sacrament, or other communion of the church, until they amend their lives, and eschew sin. And the preachers ought not to mingle the temporal correction with this spiritual correction or curse.   

Of anointing, consecrating, or calling.  
If the bishops would be right and true bishops, and earnestly take upon them the ministration of the Church and the Gospel, it might be granted and permitted, for love and unities sake, but not of necessity, that they should ordain & confirm us, and our preachers, but yet all disguising and fantastical of ungodliness, and bragging set a part.  
But now that they are not right bishops, neither also will be: but worldly Lords and Princes, which neither preach, nor teach, nor baptize, nor communicate, nor yet will exercise any manner of work or office of the church, yea rather which diffame, vex, persecute, and condemn such offices, and the setters forth thereof, so may not yet the church for their sakes be destitute of ministers.  
Therefore according as the old examples of the church, and of the fathers teach us, will and ought we ourselves to ordain discrete persons, to such offices. And this can they not forbid or let us, even according to their own law. For their laws say: That such also, as are ordained, even of very heretics, shall be called, ordained, & still remain, Even as S. Jerome writeth of the churches of Alexandria, that at the first they were governed of the bishops through Priests & preachers indifferently & in common.   

Of matrimony concerning Priests.  
That they have forbidden matrimony, and have charged the Godly order of priesthood with perpetual chastity, that have they done without alryght and reason. But have handled in that, like Antichristysshe, tyrannyouse, arraunt, and wicked persons, & therewith given occasion, of all manner of horrible, execrable, & innumerable sins of uncleanliness, wherein they stick yet. And even as little, as we or they have authority, and power, of a man to make a woman, or of a woman to make a man, or neither of both. Even so little have they had authority & power, to separate such creatures of God, or to forbid them honestly and according to the law of matrimony, to dwes together. Therefore will we not consent into their idle celibate, nor suffer it. But we will have matrimony free and at liberty, according as God hath ordained and instituted the same. And will not rent nor hinder his work. For S. Paul saith, That it is a devilish doctrine.   

Of the Church.  
We grant not unto them, that they are the church, for they are not the Church, neither will we hear, what soever they command, or forbid under the name of the church. For thanks be to God, a child of seven years old knoweth what the church is, 
Church  namely the holy believing, and the sheep that hear their shepherds voice. For thus pray the children, I believe one holy catholic church. This holiness standeth not in surplices, shaven crowns, long gowns and other of their ceremonies by them, above the holy Scripture, invented, but in the word of God, and in right faith.   

How man is justified before God, and of Good works.  
Whatsoever thereof hitherto and always I have taught, know I not in any wise to alter, Namely, that we through faith (as S. Peter sayeth) 
Act. xv.  get another new and pure heart, and that God, for Christ's our mediators sake, will count, and doth count us, very righteous and holy. Although the sin in the flesh be not clean extinguysshed, or dead, yet will he not reckon nor impute it unto us.  
And upon such faith, renewing, and remission of sins, follow then good works. And whatsoever in the same is also yet sinful and unparfect, shall not be counted for sin or imperfectness, even for the same Christ's sake, But the man shall be called, and also be righteous, and holy throughout both in his person, and in his works, of mere grace and mercy in Christ poured out and dilated over us.  
Therefore can we not boast many deserts of our works, if they be looked upon, without grace and mercy. But as it is written, he that rejoiceth let him rejoice in the Lord, that is, That he hath a merciful God. 
s. Cor. i.  So is it all good. We say also, further: that if good works follow not, so is the faith false, and not right.   

Of Cloister vows.  
For as much as the Cloister vows fight quite and straight against the chief and principal article. So ought they to be clean abolished. For they are those, whereof Christ speaketh, Mat. xxiv. Ego sum Christus etc. 
Matth. xxiv.  For he that voweth to lead a cloister life, the same believeth, that he leadeth a better life, than the common Christian man, and will by his works, not only bring himself to heaven, but also to help other to heaven, This is to deny Christ. And they boast by their S. Thomas, that cloister vows be equal with baptism. This is a blasphemy to God.   

Of man's institutions.  
That the papists say, that men's institutions, serve for the remission of sins, or deserve salvation. That is unchristenly and damnable. As Christ saith. 
Matth. xv.  In vain do they worship me, teaching doctrines which are nothing but men's precepts. Item ad Tit. i. Aduersantium veritatem. 
Tit. i.  Item where as they say. That it is damnable to break such institutions, That is also untrue.  
These are the articles, whereunto I must stand, and will stand, until my death, God willing, And know nothing therein to alter nor to give back. But if any man will give back any thing, let him do it upon his own conscience.  

Hallowing of churches Christening of bills.  Last of all is yet the Pope's jouglinge bag behind, of foolish and childish Articles, as of hallowing Churches, Christoning of bills, baptizing of altar stones, and bidding of Gosshippes thereunto, that gave somewhat thereto, etc. Which baptizing is a slander and mock, of the holy Baptism, so that it ought not to be suffered.  
After that, of hallowing of lights, candles, palms, Lakes, wafers spices and worths etc., which nevertheless can neither be called hallowed, nor yet be hallowed, but is a mere mock and deceit. And of such juggling casts, an innumerable sort, which we commit unto their God and to themselves, to worship, until they wax weary. We will not be entangled therewith.     

¶ The confession or knoweledging of the faith of Doctor Marten Luther.  
FOr as much as I see, that sects & errors from day to day do more and more increase, and that Satan doth not cease from his fury and Tyranny: To th'intent that not from hencefurthe, during my life or after my decease, any might come, & take hold of me, & falsely interpretate my writings, for to stablish their errors thereby, even as the sacramentaries, and anabaptists began to do. So will I by this writing before God, and all the world, knowledge my faith from piece to piece, whereby I intend to abide and persevere until my death, and therein (which God vouchsafe to grant me) to depart out of this world, and to come before the judgement seat, of our Lord jesus Christ.  
And if any man after my decease should say, if Luther were a live now, he would teach and take this or that article otherwise, for he hath not scanded & examined it sufficiently etc. To this I answer now as then, and than as now, That I by the grace of God, have most diligently and most earnestly remembered, and poundered all these Articles, and have examined searched and often retracted them again and again throughout the scripture, and will so surely & steadfastly fight for them, as I have all ready fought for the Sacrament of the altar,  
I am not now drunken, nor unadvised, I know right well what I say: And also feel ryghtwel, what charge it is unto me against the coming of our Lord jesus Christ to the last judgement. Therefore let no man make a geste or a trifling matter of it, For it is earnest unto me. For I know Satan, by God's grace, a great part, Seeing he can pervert and tangle the word of God, and scripture, what would he not do with mine, or with other men's words?  
I First I believe with heart, the high Article of the godly majesty, That Father, Son, Holy ghost, three several persons, is one right only, natural, true God, maker of heaven and earth, in all things contrary to the Arrianes, macedonians, Sabellines, and such like heresies. Gene. i. according as all that hath been holden and kept hitherto, both in the Romysshe Church, and in all the world by the Christian Churches.  

Second person in God.  TWO secondarily, I believe, and know that the Scripture teacheth us, that the second Person in God, namely the Son, is only become very man, of the holy ghost, conceived without the help of man, and borne of the pure blessed virgin Mary, as of a right natural mother, according as all the same. S. Luke doth clearly describe, 
Luc. i.  and as the Prophets have declared, So that not the Father or the holy ghost did become man, as certain heretics have taught.  
Also that God the Son hath not only taken upon him the body, without a Soul (as certain heretics have taught) But also the Soul that is, a whole perfect manhood, And the right seed or Child, promised to Abraham and David, and is borne a natural son of Mary, In every condition and shape a right man, even as I am myself and all other, except that he was borne without sin, only of the virgin by the holy ghost.  
And that the same man is very God, as an everlasting inseparable person become of God and man, so that Mary the blessed virgin is a very right mother, not only of the man Christ, 
Nestorianes.  as the Nestorians teach, but of the son of God, as saint Lucas saith 
Luc. i  That holy one, which shall be borne in thy shallbe called the Son of God. That is my Lord, and the Lord of all men, jesus Christ, the only right natural son of God, & Mary, very God and man.  

The son of God suffered for us.  Also I believe, that the same son of God and Mary, our Lord jesus Christ suffered for us wretched sinners, was crucified, dead and buried. Whereby he did deliver us from sin, death, and everlasting wrath of God, through his innocent blood, and that he rose again the third day from death, and ascended into heaven, and sitteth on the ryghthand of God the Father almighty, a Lord above all Lords, King over all Kings, and above all creatures in heaven, earth, and under the earth, over death and life, over sin, and righteousness.  

All men borne in sin.  For I knowledge and can testify by the scripture, that all men came of one man Adam, and of the same through the birth bring with them, and inherit, the fall, trespass, & sin, which the same Adam in paradise, 
Gen. iij  through the devils wickedness did perpetrate and so with him are borne in sin, live and die, and must be condemned to everlasting death: If not jesus Christ were come to secure us, and as an innocent lamb had taken upon him, all our transgressions and sins, satisfied for us by his passion, and yet daily standeth and maketh intercession for us, as a true merciful mediator, Saviour, and only priest and bishop of our souls. 
Esa. liij. Rom. ij Gal. iij. i. Tim. ij Heb, seven. ix. Io xvij. i. Ioh, ij   
Hereby do I reject and condemn as for a mere error, all such doctrine as commendeth our free will, as that whih striveth clean against such help and grace of our saviour jesus Christ. For saying without Christ, death and sin be our Lords. & the devil our God and Prince, there can be no strength nor power, no wit nor understanding, whereby we be able to prepare ourselves or to think towards the righteousness and life. But must he blinded and captive, at the devils and sins own commandment, to do & to think, whatsoever pleaseth him, and is contrary to God, and his commandments.  

New & old Pelagians  In like manner do I also condemn both new & old Pelagianes, 
Original sin.  that will not grant the original sin to be sin, but that it should be a lack or impediment. But for as much as death goeth over all men, must needs the original sin, be no ●mal fault, but an exceeding great sin, as s. Paul saith 
Rom. vi i. Co. xv  The reward of sin is death. And again sin is deaths sting. 
Ose. xiii  So saith also David Psal. li. 
Psal, li.  Behold I was shapen in wickedness, & in sin hath my mother conceived me. Be saith not My mother hath conceived me with sins, but I, I, I am shapen in wickedness, and my mother hath conceyned me in sin. That is, I am grown of sinful seed in my mother's womb as may be gathered of the Hebrew text.  
Furthermore, I do reject and condemn also, as mere devilish sects & errors, all orders, rewels, cloisters, minsters, and all what soever of men, besides and without the scripture, is invented and instituted, stablished with vows & plightynges, notwithstanding that many great saints have lived therein, and as the elects of God, at this time thereby have been seduced, and yet at the last by the faith in jesus Christ were delivered, & escaped. For seeing such orders, inpusters & sects, to that intent have lived, and are kept, that by such ways & works men will and may be saved, and escape from sin and death. So is it an open abominable blasphemy, and denying of the only help and grace of ●ure only saviour and Mediator jesus Christ. 
Act. iiij.  For there is none other name given unto us, whereby we may be saved, but only this, which is called jesus Christ. And it is impossible, that there should be more saviours, ways, or means to be saved, than through the only righteousness, which is our saviour jesus Christ, which is given us freely and setforth of God, as our only mercy seat. Rom. iij. 
Rom. iij   
It were well good, if Cloisters or inpysters were kept and maintained to this yntent that young people therein might be taught the word of God, the Scripture and Godly nurture, whereby might be educated brought up and prepared, men of learning and discretion, apt for bishops, Curates and all manner of ministers of the church, and also men of learning and discretion, for the governance of the public weal, and honest discrete learned women which afterward might know, how to keep house christianly, and to bring up children. But to seek there a way of salvation, that is a devilish doctrine, and a faith diabolical i Timot. iiij. 
i. tim. iiij   

Holy orders of God instituted.  But the holy orders, and right minsters of God instituted are these three. priesthood, matrimony, and temporal power. 
Church ministers.  All such as are found in the cure or ministration of the word be in a holy, right good order and state, acceptable unto God, as they that preach, minister the Sacraments, they that procure and further the common box, clerks, boys, or servants, that serve such persons, etc. All these be pure holy works before God.  

Father & mother.  In like manner, whosoever is a Father and mother, and ruleth his own house honestly, and bringeth up children, in God's service. This is also mere holiness, and a holy work, and a holy order.  

Children Family  Item, where as the children, or family be obedient to their parents, or rulers, is also mere holiness, and whosoever is found therein, is a living saint upon earth.  
In like manner also, Princes, or superiors, judges, officers, chancellors, scribes, servants, maidens, and all they that do serve such, moreover all such as meekly obey, is all mere holiness, and a holy life before God. 
Superiors Subjects.  Because that these three states or orders are comprehended and established in God's word, for whatsoever is grounded upon God's word, must needs be holy, for God's word is holy and sanctifieth allthings, that be of it, or in it.  

Christian charity  Besides these three estates or Orders, is now the common order of Christian Charity and love, wherein men do not only serve the three orders, but also every needy person in general in all manner of benefits, as to refresh the hungry, and the thirsty etc. to forg●ue unto the enemies. 
Matth. xxv.  To pray for all men upon earth, suffer all manner of wrong upon earth.  
Behold, these are called good works every one. And yet is none of these Orders a way to salvation. But the only way remaineth above all these, namely, the saith in jesus Christ. 
To be holy, & to be saved.  For there is great difference, between to be holy, and to be saved. We are saved only through Christ. But we be holy, both through such faith, and also by such godly estates and orders. The ungodly may also have many holy things, and yet are they not saved thereby, for our God will have such works of us, to his praise and glory, and all they that so are saved in the faith of Christ, do such works and keep such Orders.  

The estate of widows and virgins  And whatsoever hath been said of the state of matrimony, the same must also be understand of the estate of Widows and virgins, for they belong also to the house, and to the house keeping. If now these orders and godly estates do not work salvation, what should than the devilish minsters and cloisters do, which are come up bare & naked without God's word, and besides that strive and rage's furiously against the only way of faith?  

Holy ghost  thirdly, I believe in the holy ghost, which with the father and the son is very God, and from the Father and the son everlastingly proceedeth. But a several person, in a Godly substance and nature. Through the which, as a lively, everlasting Godly gift, & grace, are all faithful people garnished with faith and other spiritual gifts, raised up from death, delivered from sin, and made joyful and comfortable, bold and sure in conscience For this is our rejoicing if we do feel the witness of this spirit in our hearts, that God will be our father, forgive our sins, and hath given to us everlasting life, freely, And that all through the merits of Christ, which by his death hath purchased for us such a spirit, and that we ourselves through our works can deserve nothing, but is given to all them that hear the word of God, and embrace it.  
These are the three Persons, and one God, which hath given himself whole and all unto us, with all that he is and hath. 
Father  The father giveth himself unto us, with heaven and earth, and all creatures, that they must serve and be profitable unto us. How be it this gift was darkened through the fall of Adam, and become unprofitable. 
Son.  Therefore did afterward the son also give himself unto us, all his works, death, wisdom, and righteousness, and reconciled us to the father, whereby we are quickened again and justified, and also may know and have again, the Father with his gifts.  
And because that this grace could profit no man, if the were kept so close and hidden, that she could not come unto us. 
Holy ghost  Therefore cometh the holy ghost and giveth himself also, whole and all unto us, which teacheth us to knowledge such benefits of Christ showed unto us, helpeth us to receive and keep them, profitably to use and distribute them, to increase & further them. And doth even the same inwardly and outwardly. In wardely, through faith, and other spiritual benefits. outwardly through the Gospel, through Baptism, & the Sacrament of the altar, through the which as by three means, or ways, he cometh unto us, and putteth in our mind the death, of Christ in us, and maketh it profitable to our salvation.  

Baptism.  Therefore do I hold and know, that like as there is but one Gospel, and one Christ. Even so is there also no more but one Baptism. And the Baptism in itself, is a Godly Ordinance, even as his Gospel is also. And like as the Gospel, is not false or untrue, because some do falsely use, or teach or believe the same. Even so is not Baptism false, or untrue, all though some did receive it or give it without faith, or did otherwise abuse it. 
anabaptists. Donatists.  Wherefore I do utterly reject and condemn the doctrine of the anabaptists, and Donatists, and whatsoever they be that baptize again.  
Even so do I speak & knowledge 
Supper of the Lord  also of the Supper of the Lord, that even there by the very body and blood in bread and wine monthely is eaten and drunken. Although the Priest which doth minister the same, or they that do receive it, did not believe, or did other ways abuse it. For it standeth not in man's believe or unbelieve. But in God's word and ordaining. Except, that they before did alter & falsely interpretate Goddess word and Ordinance, as the present enemies of the Sacrament do, which in deed have nothing but bread and wine. Because they have not also, the words and ordinance instituted of God. But have perverted and altered the same after their own fanthasye.  

One holy Catholic Church  After this, I believe, that there is one holy Catholic Church upon earth, that is the fellowship and number, or congregation of all Christians, through out the whole world the only Spouse of Christ, and his mystical body, whereof also he is the only head, and that the bishops or curates are not heads, nor Lords nor bridegrooms of the same, but ministers, friends, and as that word, bishop signifieth, Overseers, surveyors, and Purveyors.  

Christianite dispersed in all the world.  And the same Christianite is not only under the Romysshe Church, or Pope, but dispersed throughout the whole world, as the Prophets have showed, 
Psal. ij. Psa. nineteen  that the Gospel of Christ should come in all the world. Psal. ij. Psalm. nineteen. So that under the Pope, Turks, Perses, Tatters, and every where the Christianite is dispersed bodily. But congregated spiritually in one Gospel and faith, under one head which is Christ. For the papacy is undoubtedly, the right kingdom of Antichrist, or the right tyranny against Christ, which sitteth in the tempel of God, and ruleth with traditions of men, as Christ. Matth. xxiv. and Paul two Thessa. ij. do declare, 
Matth. xxiv. ij. thess ij  How be it besides this also, the Turk, and all here syes, wheresoever they be, belong also to this abomination, which is prophesied to stand in the holy place. But nothing like unto the Pope.  

remission of sins.  In this Christianite, and whereas she is, there is remission of sins, that is a kingdom of grace, and of the right Pardon, For even there is the Gospel, Baptism, the sacrament of the altar, wherein remission of sins is offered, given and received, & even there is also Christ and his spirit and God.  
And without this Christianite, is no salvation, nor remission of sins. But everlasting death, and damnation. Although there be great apearaunce of holiness, and many good works, yet all is in vain. And this remission of sins, is not at one time, as in Baptism to be looked fore, 
Nonates.  as the Nonates do teach, but as often and many times, as man hath need of the same until the hour of death.  

popish Pardon  But the Pardon which the romish Church hath and giveth is a blasphemous seduction, and deception, not only because that it is a several thing invented, and set up, over and besides the common remission Which through out the whole Christianite, through the Gospel and Sacraments is given, and thereby the common remission is dishonoured and fet at nought, but also because it stablyssheth and groundeth the Satisfaction for sins upon men's works and merits of saints. Notwithstanding that only Christ can satisfy for us, and hath satisfied for us.  

To pray for the dead.  For the dead, for as much as the Scripture maketh no mention there of, hold I that of free intention it is no sin, thus or in like manner to pray, Lord God if the Soul be in such case, that she may be helped, vouchsafe to be merciful unto her, etc. And when that is done once or twice, then let it suffice. But the diriges, and Soul masses and yearly minds, are not avayliable. And it is the devils fair or market.  

Purgatory.  We have also nothing in the Scripture of Purgatory, and it was surely brought up by Robin good fellow, or by such illusions of the devil. Therefore hold I that it be not necessary to believe one, how be it all things are possible unto God. And he could punish the Souls well enough after their departing from the body. But he hath not declared it by word or writing, wherefore also he will not have it believed, how be it I know will a Purgatory besides, but of that is not to be taught in the congregation, nor yet to be handled against it with foundations and vigilies.  

Worshipping of saints.  Of worshipping of saints, have other taken in hand, before me. And it pleaseth me, & I believe it also, that only Christ ought to be worshipped as our mediator, this giveth the Scripture and it is sure. Of worshipping of saints is nothing in Scripture. Therefore must it needs be unsure, and not to be believed.  

Unction  The unction. If she were kept according to the Gospel. Mar. vi. & jac. v. might be suffered. 
Mar. vi jaco. v.  But to make a Sacrament there of is in vain For even as in the place of diriges & Soul masses, well might be made a sermon of death & everlasting life, And so prayed by the burial, and remembering our end, (as it appeareth that the elders have done) do were it also well done, that men went to the speak, praying & giving good exhortations. And if men would anoint him with oil besides, should be free and at liberty in the name of God.  

confession.  Of Confession, hold I and know that she ought to be free without compulsion, not bound with laws, to any time, person or fashion, But for as much the absolutyon, which is spoken therein and received (which is none other but Gods own word, and also aught to be received none otherwise than if God did speak it himself) So do I take confession for such Absolutions' sake, to be a wholesome comfortable, profitable thing wherein a sorrowful, miserable conscience, may seek and find comfort and help. 
Rehearsal of sins.  And whosoever doth despise it that he despiseth God's word, and is not worthy of the sacrament, how be it the rehearsal of sins is not necessary, but it is sufficient, that a man notify that thing, which at that same time doth prick or encumber his conscience.  

Matrimony priesthood.  Even so need not men also to make a Sacrament of matrimony, & priesthood. For they are nevertheless holy orders enough in themselves. Therefore is penance nothing else, but the exercise & power of baptism. That these two sacraments remain baptism, and the supper of the Lord besides the Gospel, wherein the holy ghost doth plenteously offer give, and word remission of sins unto us.  

Mass  But for all abominations do I hold the mass which is preached and sold for an oblation or sacrifice, and good work, whereupon now all minsters and cloisters do stand, but God willing shall shortly be laid. For although I have been a great shameful, abominable sinner, and have spent, and lost my youth also damnably, yet are these my greatest sins, that I have been such a holy freer, & with so many masses by the space of xv. years have so abominably offended, martyred and plagued my dear Lord. But thanks and praise be given unto his inestimable goodness, for ever, that he hath brought me out of such abomination, and yet daily preserveth me, (although I am very unthankful) and strengthened me in faith.  

chastity. poverty. Obedience.  Wherefore I have persuaded, and yet do persuade, to leave and forsake the minsters, and cloisters with their vows & to give themselves abroad in the right order of Christ, to th'intent that men may escape from such abhominatyon of masses, and blasphemous holiness, as chastise, poverty, obedience, whereby men intend to be saved, for as godly as it was in the primitive church, to keep virgins, so abominable is it now that men thereby deny the help & grace of christ, For we can live well enough virgins, widows, and chaste, without such blasphemous abomination.  

Images  Images, bells, mass garments, deching and trimming or Churches altar lights, and such like, hold I indifferent, and at liberty. How be it, I take Images out of the scripture, and of good histories, very profitable, wherefore I hold not with the destroyers of all Images.  

Resurrection of the dead.  last of all I believe the resurrection of the dead at the last day, both of the good and the bad, that even there every man may receive in his body, according to his deserving, and that the good shall live perpetually with Christ, and the wicked die everlastingly with the devil, and his Angels, For I hold not with them that teach. That the devils also shall at the last come to salvation.  
This is my faith, for thus believe all true Christians, and thus teacheth us the holy Scripture. But what soever I have here spoken to little, shall my books sufficiently testify & declare.  
Wherefore I desire all faithful hearts to bear my record, & to pray for me, that in this faith I may persevere and make mine end. For (which God forbid) if I should through temptation persecution or necessity of death say any other thing, It should be false, and I will knowledge openly by this, that it is false and of the devils inspiration, whereunto help my, my Lord, and Saviour jesus Christ, blessed for ever and ever.  
AMEN.   

Of the right Old Church, what, where and who she is, and where by she may be known.  

THe cause, where fore the papists do call us heretics, is this. They say, that we be fallen from the holy church, & have set up another new church. Here upon is to be answered. For as much as they boast themselves, that they be the right church, so ought they to prove the same, if they by any ground (for we desire not much ground) prove the same, then will we yield ourselves, come and say: Peccavimus, miserere nostri. But if they can not prove it, them must they needs confess (be it willingly or unwillingly) that they be not the church, & that we can not be heretics, for falling from that vile church. Yea whilst there is no mediation, so must we be the church of Christ, & they the church of the devil, or contrariwise. Therefore lieth very much on this point, that men prove, which is the true church. As long as that proof is not there, it is in vain that the one part boast themselves the church, & call the other heretics, The one party must needs be false & wrong. 
Two manner of churches.  But there be two manner of churches, from the beginning of the world until the end the which s. Angustyn calleth cain, & Abel, And the Lord Christ commandeth us, that we should not receive the false church & discerueth himself two churches one true, another false Math. seven. Beware of false Prophets which come unto you is sheeps clothing etc. 
mat. seven.  whereas Prophets be, even there be churches, wherein they teach. If the Prophets be false, than be the churches false also, which believe & follow the prophets. Now could we never as yet hitherto obtain of the papists, that they would show, wherefore that they are the right church, but they stand only upon the saying of Mat xviii That men must hear the church, or else they must be lost. 
Matth. xviij.  And yet in the same place Christ saith not, who, where, or what the church is: but wheresoever the church is, even there should men hear her. Even thatsame do we confess & say also. but we ask, where, & who is the church of christ, not of the name, but of the being do we ask  
Like as if I should ask a drunken man being halfsteping half waking, or a fool I pray the tell me, who, or where is the Church? And he should answer me, ten times one after another, nothing else but thus, men ought to hear the Church. How should I hear the church not knowing, who or where she is? Yea say they we Papists, have abiden in the first old church from the Apostles time hitherto, therefore be we rightly descended from the old church, & remain hitherto, but ye be fallen from us, & are become a new church against us. Answer, But how then if I should prove, that we abide by the right old church: yea that we be the right old church? and that ye be fallen from us, that is from the old church, & have reared a new church against the old church: that same let us hear.  

Baptism.  first, will nor can no man deny this, that we as well as the papists came out of the holy baptism, & are called christians of the same. Now is baptism no new thing, nor yet of us at this time invented, but it is even the same old baptism, that Christ hath instituted, wherein the Apostles and the primitive church, and all christians thereafter, hitherto are baptized. Have we now the same baptism, & the first old (and as in Symbol standeth catholic, that is the hole christian) church and are even baptized in the same, then belong we surely in the same old and hole christian church, which with us together, & we with her together come of one manner of baptism, & is concerning baptism, no difference. Baptism is the chief & first sacrament, without the which all other be nothing, as they must confess themselves. Therefore can not the papists, with the truth call us a new church or heretics, sense we be children of the old baptism, as well as the Apostles themselves, & the hole Christianite. 
Eph. iiij  One manner of baptism.  

Supper of the Lord.  secondarily, will noman deny this, That we have the blessed Supper of the Lord, like and even, as Christ himself hath instituted. And the Apostles there after, and the hole Christianite hath used, So that we eat and drink with the universal Christianite, of on board, and receive with them one manner of old sacrament, and have therein nothing renewed nor changed. Wherefore we be with them one manner of Church, or as S. Paul saith i. Cor xi one body, which eat of one bread, & drink of one drink. 
i Cor. xi  Wherefore the Papists can not call us heretics or new Church, except they must call Christ, the Apostles and the universal Christianite heretics before, even as they do in deed. For we be with the old Church, one Church in one Sacrament.  

Keys.  thirdly, can noman deny. That we have the right old keys, and use them none otherwise, then to bind & to lose sins that be all against God's commandment, as Christ hath instituted them, & as the Apostles and the universal Christianite have used them hitherto. And have also one kaye & use with the old Church, wherefore we be the same old Church, or at the least in it. For we make no new key, neither make we new laws, neither do we there with, exclude kings & Princes and their temporal powers. But only shut the sinners out & into the kingdom of heaven like as the old Church hath done (by the commandment of the Lord) where in the Papists do falsely belie us, yea blaspheme the old church, the Apostles and Christ himself in us.  

Office of preaching.  fourthly, can noman deny, That we have the office of preaching, & the word of God sincerely & richly, earnestly teaching & driving the same, without any manner of additions of new proper man's traditions. Even as Christ hath commanded. And as the Apostles & the universal christianity have done: we invent no newelties. But we hold us & abide by the old word of God, as the old church hath had it. Therefore be we with the same, the right old Church, as one Church that teacheth & believeth one Gods word. Wherefore the Papists again blaspheme Christ himself, the Apostles. And the universal Christianite, when they call us new & heretics. For they find nothing by us, but the old fashion, of the old Church, that we be like unto the same, and be with her one Church.  

Symbolum or Cred of th'apostles.  Fyfthely, can noman deny, That we hold, believe, sing, & confess. The Crede or Symbolum of the Apostles, the old faith of the old Church, in all things like with her not making or adding any new thing there unto. Whereby we pertain in the old Church and be one with her. Therefore let not this piece also be imputed unto us of the Papists with the truth, as heresy and new Church. For he that beleveh and holdeth with the old Church the same is of the old Church.  

Praye●  sixthly, noman can deny this, That we have one like prayer, with the old church & the same Pater noster, not inventing any new or other. And sing even the same Psalms with one accord of mouth, & heart: lauding & thanking God, like as Christ hath taught the same, and as the Apostles and the old Church have used the same, And commanded us to follow the same example. So that the Papists again for this can not call us heretics or new Church, but they must first of all blaspheme Christ himself, with his dear old Church.  

Worldly power.  Sevently, can noman deny, That we with the old Church both teach and affirm. That men ought to honour the temporal Powers, and not to curse them, nor yet compel them to kiss the feet of the bishop of Rome. Which also we have not invented of new. For S. Peter two Pet. ij. curseth those that should newly invent and craftily do such things. 
ij. Pet. ij  And S. Paul. Roma. xiii. is on our side. 
Ro. xiii.  And also the old and universal Christianite. So that in this thing also, we may not be called new, as the Papists blaspheme God himself in us, But we be, & pertain in the old holy Apostolic Church as the right children and membres of the same. For we have taught true obedience always to be done unto our higher powers, whether it be to Emperor or Prince, which also we have done ourselves, and have prayed for them heartily.  

Matrimony.  Eyghtely, can noman deny. That we ●aude and pr●yse Matrimony, as a Godly blessed, and acceptable creation and ordinance, for the fruit of the body, and against the filthiness of the flesh. And have not of new invetented the same by ourselves, neither is the use there of newly by us imagined, much less, as of new teathers forbidden. But even as God from the beginning hath created and Christ confirmed. The Apostles and the old Church, have honoured and taught the same even in the same old rule of God's instituting have we abiden. And be therein agreeable with the old Church, yea and right kind membres of the same. So that men may see how the Papists again carnally, lay unto us newfanglednes.  

Persecution for the words sake.  ninethly, can noman deny. That we have even the same suffering, (as S. Peter sayeth) which our brethren have in the world, we be persecuted in all parties, yea slain, drowned, hanged, & all manner of torments is laid unto us for the words sake, & it goeth with us even as with the old church. And be in this point above measure like unto the same. So that we may well say. We be the right old church or at the least her comparteners & like fellows in suffering. For we do not invent such things of new, but we feel it well enough. Yea we be even (as the old church is also) like unto the Lord Christ himself upon the cross.  
There stand before the cross, Annas and Caiphas, with the Priests, and blaspheme the Lord. Also besides that they have crucified him. Even like as the bishop of Rome, Cardinals, and monks, have judged, condemned and murdered us, and have shed our blood, and slander us yet besides that. There stand the soldiers, that is The worldly powers partly & slander us also. Moreover the vnthrif●… the murderer on the left hand. H M. with his consorts, whom god hath judged and hanged in chains in hell, must also there unto add his slandering. In so much that this peer as an old sign of the old church, abundantly may be seen on us.  

The church useth no vengeance.  Tenthly, can noman deny, That we also do not shed blood again, neither murder, hang, & revenge ourselves as we oftentimes might & yet could do. But even as Christ, the Apostles, & the old church hath done. So we suffer exhort, and pray for them. Also openly in the church, in the litany & sermons, like as christ our Lord hath done & taught, & the old church also. So that here in also we behave ourselves conformable to the old fashion of the old church.  
For as much now as the papists know that we in all such points, an whatsoever there be more of them be conformable unto the old church, and may lawfully be called the old church (for so much as such points be not now, nor of us invented) It is a marvelous case, how they may be so bold, so shameless to belie & to condemn us, as though we were fallen from the church, & had begun a new church. notwithstanding, that they can not find, any newelties by us, that was not used in the old and right Church, in the Apostles time. In so much that I think verily. This be the time, Whereof Daniel vij sayeth. 
Dan. seven.  The old aged sat him down, after that the lift horn had ended his blaspheming and the judgement given. For the primitive old Church breaketh forth again (like as the son after the clouds, behind the which clouds the same son was, but not so bright shining) And that presumptuous horn shall perish. And all shall have an end, as even there is contained, and the work itself declareth where of to dispute, is no time here.  
But might any man say. There is yet a fault in one thing, namely in fasting for ye heretics fast not (say they) Oh Lord God, if fasting be a point belonging to us of the old Church than is it a piteous case, if it be a piece pertaining to the Papists of the new Church, so is it that they fast not. And live riotously also upon the fasting day, more than upon the holy day. Yea we do not only fast. But suffer (with S. Paul) hunger, 
i Cor. ij  which we may easily perceive by our poor Curates their wines and children daily, and by many other poor folks more, out of whole eyes the hunger doth appear, & have scant bread and water, & besides that they go finger naked, having nothing of their own. The husbandman and the Citizen giveth nothing. The nobility taketh, so that there be few of us that have aught, and yet can not help every man. Thereto should minsters & cloisters serve. But the other he dro●ued in covetousness. 
Laza●… dieth hungry  In so much that Lazarus must die for hunger. Wherefore the Papists laugh, how be it, they declare thereby, that we be the old thurch, which suffer the scorns of the devils children to our hindrance.  
Hereby have we now declared, and showed, that we be the right old Church, and with the universal catholic Church one body, and one communion of saints. Declare now also ye Papists. That ye be the right old Church, or like unto it. But that be ye not able to do. But I will prove, that ye be the new false Church, which ever is falling away from the right old Church, and becometh the harlot and scoele of the devil.   

Of the new false Church, what, where, and who she is, and whereby men shall know her.  

New baptism & holiness in Popery.  first ye do not abide by the first old baptism, for ye have of new invented many other baptisms. And teach that the first baptism, through sin be lost, and that man must make satisfaction by his own works. And specially, that by monkery a man becometh as pure, as if he come out of the baptism of Christ. Whereby ye have filled the world with Churches and Cloisters.  

Satisfaction.  And thy point, Satisfaction is the beginning and occasion, door and entrance into all abomination of Popery, like as in the Church, Baptism is the beginning and entrance to all grace and remission of sins. For where as baptism is not, there helpeth nothing Sacrament, keys nor any other thing, if the Satisfaction had not been enterprised, than should not, Pardon, pilgrimage, Fraternite, Mass, Purgatory, monkery, minsters, and the most part of all abomination, have been invented, and the papacy should not have been so large and fat. Therefore have they well named the same a Baptism in their Church, that hath wrought so many Baptisms, Sacraments and remissions of sins, yea also high holiness, that is the same their own righteousness, and work holiness, whereof we have written not a little. Who hath commanded you or where is it written? Where do ye find in the old Church, that ye may invent such baptisms and holynesses? Who is here an heretic and new church.  

Pardon.  secondarily, have ye driven your Pardons throughout all the whole world as a baptism, yea as a flood that washeth away sins. In so much that there is no corner in the world wherein your Pardons have not been sold & given. And all the world is full of Bulls & writings. Who hath commanded you? or where is it written? Where do ye find it in the old church that ye may stablish such a new baptism and washing away of sins? who is here the heretical new church. Are ye not it even the hooryshe church of the devil.  

Holy water and ●ast.  thirdly, have ye drynen the holy-water & 〈◊〉, not only in all churches but also in every corner as a cleansing (or baptism) of sin, and have also taught great witchcraft therein. As dist●… 〈◊〉 A●uam sale showeth: Who hath commanded you this. Where is it written. Where do ye find it in the old church, or institutions of the Apostles. Who is here the new affallig church.  

pilgrimages.  fourthly have ye instituted pilgrimages for to merit Pardon, or fergevenes of sins, which for as much it is done without the office of the keys, through your own merits, is also a new other Baptism, or cleansing of sins. Who hath commanded you where is it written. Where do ye find it in the old church, that ye should institute such new remission or baptism. Who is here the new run away Church.  

Fraternity.  fifthly, have ye erected fraternities innumerable. In so much that ye have also filled the world with Bulls and letters, & all for Pardon & remission of sins, & deservings. Which only is the office of the holy Baptism and sacrament. Who hath commanded you. Where is it written? Where do ye find it in the old Church, that ye have authority to induce such new remissions or merit? And who can rehearse, how many manners of new fashions ye have invented, to forgive sin for money or proper deservings. Who is here the new Church, with new doctrines and Sacraments, whereof neither Christ, Apostles, Scripture, nor yet the old church have any thing known.  

Sacrament of the altar of the universal Church rob.  Sixthely, who will rehearse all the abominable newellies which ye have invented in the high worthy holy Sacrament of the body & blood of Christ. Who hath commanded you. Where is it written, where do ye find it in the old church. That first may take and rob this Sacrament from the universal church, and leave only the one kind, & appropriate the hole only to the Priests.  
secondarily, also the same only kind, not to teach and increase faith but to change it into a work of obedience of the Church.  
thirdly. The ho●e sacrament (if it else as than be a sacrament) not in the remembrance of Christ, of him openly to preach, and to give him thanks for his passion. But to sell it unto the other for a Priest offer, and proper deserving of a wicked person, and to make the souls in purgatory partakers thereof, and to alter it most abominably and blasphemously for all temporal necessities, even as a heathen service of Idols yea as a shameful juggling, Whereby ye have stilled & defaced, the remembrance of Christ (for the which Christ did institute it)  
And notwithstanding that ye were else, so pure a church, as the Apostles church, & yet much purer. Nevertheless doth this only abominable, horrible piece which by the counsel of the devil ye have invented of new, make you a new of falling heretical church, yea an earthy whore of the devil, & a school of hell. For this part is so abominable, groundeles & evil, that in this life, no tongue can express, nor no heart comprehend it, until the later day appear.  
Read, gather and heap all the mischief together. Whatsoever the devil with you all against us can imagine & lie a thousand times as much intre to it, yet for all that will it not be a small chip in comparison of this great beam●, where on not one, but doubtless all the devils, with all the Craftyest knaves, in six hundredth years have builded. This is one of the right points: 
Abomination in holy place.  Which Christ calleth an abomination to the holy place. Wherefore not only we should & must flee from you, as from the great wrath of God. But also heaven & earth trembleth, & abhorret such a den of thieves, for this piece doth not only cause no church to remain. But also maketh thereof the foulest doug●hill of the devil, that is in earth.  
The Turk, Tatterues and jews be nothing like, so evil a den of murderers, as the popish church is in this one point. For they only deny Christ, & turn their back towards him. But these take him here before thee, spit at him, scorn him, blaspheme slander, defame & martyr him, & play a more horrible passion with him than was done unto him corporaly by the jews. He go your ways now boast yourselves the holy church from the which we be fallen. The devil abide with you in such a church, & all such as hold w●…h you in that trade, God save us from it, even as he hath graciously pluck us away from it, wherefore be laud and praise unto him for ever.  
Sevently, who hath commanded you to make this neweltie? That ye have made new keys and wrought two false warthes', wherewith ye do not forgive sin, nor yet withhold it, as the old keys do with us, And in the universal old church. But ye do institute of new sin, and murder, whereas else be none in your run away, and murtherysshe church, whereby with importable and innumerable laws, ye entangle and bind the Christian consciences, ye treathen and kill, for eating, drinking, clothing places, days, and such like outward things, which Christ hath given free. Colloss. ij. and the old Church hath kept without any sin or fear. 
Collo. ij  Besides this, ye put down Kings and Princes, as though ye were God yourselves. How is here falling away, or new church? The devil abide with you in this blasphemous, murtheryshe, sinful, and damnable peace we be come again to the old church, lauded & praised be god.  
eightly, who hath commanded you, over and above the manner of the old Church, and contrary to the commandment of christ, to preach other wise than he hath commanded? Matth. xxviij. Go & teach them to observe what soever I commandeth you. 
Matth. xxviij.  He saith not whatsoever seemeth to you right & good johan. xiv. The holy ghost shall teach you all things, & bring to your remembrance, whatsoever I have told you. 
joh. xiv   

men's traditions, & lies in the papacy.  But ye have filled all churches and schools so full of your dregs & dung that is man's doctrine & lies, and arrayed all places so foul with your vomit & filthiness, that (as Esay sayeth) no more room is left, and yet ye will be called the church.  

Private mass.  And this point is besides the private mass, also one of the worst abominations, whose hurt & plague can not be grounded nor expressed, whereby ye have edified a new church for the devil, & have served him with the same, In so much that it is nothing but soul murder, and the very Molech, devourer of children, which suffereth not (as yonder Molech did) the souls of the children to be saved, although they were burned corporally, but contrariwise suffereth the body to live a short space, but the soul burneth perpetually. 
Molech levit. xviij. Levi. xx Heir. xxxij.  I can not for trembling recite much of the calamity of the innumerable false Idolatrous murtherysshe doctrine in Popery, this is, our new goodly Church.  

Bodily head of the romish Church  ninethly, who hath commanded you this froward new fang lednes in the Church, which is a spiritual kingdom, that ye set up a bodily head, naming him the most holiest: for as much as there can be none other, but a spiritual head, which is Christ? This is the thy●…e abomination most damnable, in your most holy, yea most hellish ●…we church. For the old church knoweth nothing there of, for she abideth by her head, even as we out she knoweth that it is the devils own creation, and should come, even for sins sake, according as she hath declared it two Thessaly. two. The man of sin, and child of perdition shall set himself in the temple of God, and show himself as God. 
ij. Th. ij.  Even so hath Daniel said also, that he should despise the old church and the God of his fathers, and set up another new God, & new church (that may help him to stablish his new God). 
Da. xii.   
Who hath now the new offalling Church, have it the old, & we, which do abide by the right old head, and abhor the new devilish head: Or have they it, That worship the new devilish head, kiss his feet, and recey●e blessing of his two fingers, that exalt his doctrine above the word of God, and honour not the old right he●de with one kneeling, yea also not o●es remember him, and his blessing, which he hath purchased for us with ●ys hole body and blood?  
But this desolation is so ●…homynable and horrible, 
Abomination in Popery  that to speak of it a little, helpeth nothing, And yet no Angels long is able to declare it sufficiently. That thing which Gods own month nameth abomination, must needs be a greater abomination, than all tongues can express.  

worshipping of saints  Tenthly, who hath commanded you to set up this new Idolatryer? That ye do institute worshipping of saints, Canonyse saints, ordain fastings and holy days, to honour them, even as though they were gods themselves, that men do put their trust and confidence in their merits, more than in Christ himself, and in his blood and merits, whom you have set forth and declared unto us, as a judge, whom we must pacify & obtain grace of him, by his mother, and by the intercession and merits of all saints, with our holy service.  

Churches of the heathen.  In so much that your church in this article is become nothing else, than the churches of the heathen, which worshipped, jupiter, juno, Venus, Diatra, and other dead persons, And like as the romans in their city of Rome did edificate a Pantheon, Even so have ye also builded a Pantheon, that is a church of all the devils. This shall ye not find in the writings of the Apostles, nor in the young Churches after them, which in times passed also would not suffer the Images of fayncies, so that much blood was shed for it, I omit that they should worship & pray to the saints, which only is dew to god,  

Matrimony condemned.  Elevently, who hath commanded you to make his new joy. That ye condemn and slander matrimony, and judge it unclean & uncomely, for god's service, have ye that of the Apostles or of the primative old church? Yes truly, for S. Paul saith i tim. iiij That ye should come under hypocrisy and depart and step a side from the faith, & old church, as a very harlot of the devil, which should receive such doctrine of the devil, and preach against matrimony, and yet live yourselves in dissembling chastity, that is in all manner of uncleanliness. 
i. tim. iiij   
This neweltie sew with her noble fruits, that the ground will bear you no longer. And God with his judgement hath begun to press into it, & to hallow this new holy church even into hell fire, And will not be entreated to the contrary. This know we, Thanked be God.  

Abuse of the temporal sword in the papacy  Twelftly, who hath commanded you to make this newness? That ye rule and war with the worldly sword and use the same for the most part, for to shed innocent blood? Have ye seen ye sharp eyed flitter mice, that the Apostles or old church subdued the world with the sword, or augmented the church by battle? whence come ye than I pray you, that boast yourselves successors of the old church, & call us the new wavering Church, which notwithstanding hold with the old church, and came of the same But ye came of that run away the devils harlot your new murtherysh and dying Church.  

purgatory relics.  There are yet many more of those new knacks, as purgatory, relics hallowing of churches, and of such swarmynges, the hole decrees and decretal with other innumerable books full of clean new inventions, whereof the old Church, and the Apostles never knew. But who is able to recite all the multitude of this fond or dust, yea poison and devilish lies: This shall suffice at this present, to show, how shamefully the Papipistes, by their. H. M. lie, when they call us to new, run away. Heretical church. But that their broken edged sword, goeth through their own heart, & appeareth evidently, that they have forsaken their old Church, and her old bridegroom, and are run away from her, as an archedevils harlot, which is not only heretycal, (for that word is to little and to honest for such shameful knavery) but the Antichristishe harlot, and god's enemy, yea that exalteth herself above God (even as her bridegroom would do also in heaven) the deupls last and most shameful spouse. 
ij. Th. ij   
But we, for as much as we eschew and abhor such develysshenes and newness, and hold ourselves again to the right old church the virgin and pure spounse of Christ. Are we undoubtedly the very old Church, without all whoredom, and newness, which remaineth hitherto unto us, and we come of the same, yea be regenerate of her, as the Galathians were of S. Paul. For we did also of late stick earnestly in the hinder part of the hellysshe hoore the Popes new church, which we lament that we have so shamefully spent so much time & pains in the same den. But thanks and praise be to God, which of that read blasphemous harlot hath delivered us.  
If yet such newness in the papacy were but slight newne or could be, than were they after some fort for tranquillities sake to be suffered, like as one weareth and suffereth his new coat. But now cleaveth this devilish poison and infernal murder there on. 
The bishop of Rome will have his men's traditions to be taken for god's service, etc.  That the commandment of the church, must be called holy God's service, good life, spiritual conversation, wherein a man deserveth grace and life (if he observe it) either wrath and death (if he do not observe it). This is of lies to make truth of the devil God, and of hell to make heaven, And contrary wise.  
Therefore is the popish church so full of lies, devils idolatry, hell, murder, and of all mischief that it swarmeth. And it is here time to hear the voice of the Angel. Apo. xviij. Come away from Babylon my people, that ye be not partakers in her sins, that ye receive not of her plagues, for her sins are gone up to heaven etc. 
Apocal. xviij.   

Image of the later judgement.  In times past, where as the painters painted the later judgement: 
Painting of the popish church  they feigned hell a great dragon's head with a very wide mouth, wherein in the mids of the flame stood the Pope, Cardinals, bishops, priests, monks, Emperor, Kings, Princes, & all manner of men and women, but no young children. I could not devise of a truth how the popish church might or could be more goodly, compendiously and playnelyer painted or describe, for doubtless she is the devouring of hell, where unto she abideth the Pope himself, and devoureth all the world in the bottomless pit of hell, through the devils mouth, that is through her devilish preaching & teaching. Surely it hath not been invented of a foolish fellow, bylyke out of Esay. v, where as he saith, 
Esay. ●…  hell gapeth & openeth her mouth marvelous wide, that their pride and boasting both her rychemen & wealth with such as rejoice therein, may descend into it. But if it did chance to be made so unadvisedly or unwarely, truly then is it an Image very well happened, to set out to the simple man the popish church, to th'intent that he may be ware of it, and flee from it, which hath devoured all, save the young christened children, whereof we shall entreat more here after.  
Here will and may they say, why dost thou revile us so shamefully, as a new run away Church, saying we have also the Baptism. Sacrament, keys, Crede, and Gospel, as well as the old church, of the which we did descend. And thou thyself above haste granted, that even we as well as ye, proceed from the Old Church.  
I make answer, It is true, I grant that the church wherein ye sit, cometh from the old Church, as well, as we, and hath also even the same Baptism, Sacrament, keys, and text of the Bible, and the Gospel, And I will praise you yet higher, and knowledge that we, of the Church under you (not of you) have all things received, what will ye more? Are we not honest enough? Will ye not from hencefurth leave us uncherked, by the name of heretics. We cannot take you for Turks nor jews (as is above specified) which be out of the Church.  
But this say we, that ye do not abide by it, and become the run away, departing hourysh church, (as the Prophets use to call it) which abideth not in the Church, whereof she is borne and nourished, ye run out of the same Church, and from the right husband or bridegroom (as Hoseas saith of the people of Israel) to the devil Baal, Molech, Astaroth, understand ye not this. I will tell it you.  

Departing from the right church unto the false.  Ye are all undoubtedly baptized in the right baptism of the old church as we specially in childhod, and whatsoever so baptized, liveth and dieth, until in the seventh or eight year, before it have understanding of the hoorysshe Church, of the romish bishop, that is surely saved, whereof we doubt nothing, but wha● it cometh to age, and heareth your dying preachings, of your devilish newelties, believeth and followeth the same, Than becometh it a devilish harlot with you, and falleth away from his baptism and bridegroom (as hath changed unto me with other) buildeth and trusteth upon his own works, even as ye hooremongera, in your hoorehouses and devils Churches preach, notwithstanding that it was baptized, to trust & build only upon his only dear bridegroom, and ●ure Lord jesus Christ, which hath given hym selues for us.  
And it goeth even like, as if an honest young fellow, should bring up a poor youge, beggerysshe, comfortless maid, for to be his spounse in time to come, & make himself sure with her, and she should keep herself chaste and honest, untylshe were man able. And as then turn her eyes, and beheld other fellows, that should like her better, wax hoot and be set on fire upon them, and forsake her heartily beloved & true bridegroom, which had delivered, nourished, kept, brought up, clothed, decked, trymed, & kept her gay, and suffer herself of every man to be made an harlot.  
This harlot which before was a pure virgin, & dear spouse, is now adevorced run away advontresse, a house whore, a chamber whore, a keep whore, which in the house in master, and hath the keys, beds, kitchen, cellar, and all things in her power so abominable, that in comparison of her, the common free harloties heggehoores, feldwhoores, landwhores, campwhores, be in a manner holy. For this is the right archewhore, and properly a devils whore.  
Of such whores speaketh Oseas, 
Ose. i  and yet more roughly, and almost to rough, the Prophet Ezech. Cap. xxiii. which ye may read, 
Ezech. twenty-three.  if ye will know what manner of harlot your church is For such a whore do I mean, when I name you an offalling, run away harlot, which in your youth were baptized right Christians, in our dear Lord, and did live certain years, as the old Church. Afterwards when ye waxed great, and came to understanding (even as I myself with all other did also) ye saw and heard the goodly ceremonies of the popish church, besides that, the advantage, honour, & authority, which shine & glister therein, yea the superstitious, holiness, and solemn God's service, and counterfeit kingdom of heaven, forgetting your catholic faith, baptism and Sacrament, and became the carnal scholars and young harlotts of that Leua the Archewhore (as the Comedies say, until ye old whores make again young harlots, and so forth increase and augment the Popes ye the devils church, and seduce many of the right virgins of Christ, so borne by baptism, making them also in process of time to Archewhores. This I suppose bespoken plain enough that ye & every man may understand, what we mean. For though ye count such newelties among you for trifles, ye which have no god, nor regard him, nevertheless is it afore god, horrible, abominable, Idolatry, murder, hell, and all mischief, which God can not abide, wherefore he will condemn that Archeharlot for ever.  
Thereof prophesied Peter, 
ij. Pet. ij  where as he speaketh of you such new Prophets & churches two Pet. ij. They speak swelling words of vanity, & they entice through lusts in the voluptuousness of the flesh, than that were clean escaped, but now are wrapped in errors, They promise them liberty, remission & Pardon, where as they themselves are the bond servants of corruption.  
Item, They were escaped from the filthiness of the world, through the knowledge of the Lord and of the saviour jesus Christ. And are yet tangled again therein and overcome. And so is the later end worse with them then the beginning. It were better for them, not to have known the way of righteousness, then after they have known it to turn from the holy commandment, that was given unto them. It is happened unto them according to the true Proverb. The dog is turned to his own vomit again. The sow that was washed in her swiming is turned again to her wallowing in the mire.  
This are ye, and so have I been also. There have ye your new, of falling & run away church plain enough described, and clear enough set out before your eyes. For we knowlegs not only. That ye with us are come out of the right Church, and have swimmed with us in bapfisme and are washed through the Blood of our Lord and saviour jesus Christ as S. Peter here sayeth. But say also that ye are in the Church, and also abide therein. Yea verily, that ye therein sit and rule as saynete Paul prophesieth. 
two. Thes. ij.  That the cursed Antichrist shall sit in the temple of God (and not in a horse stable) etc.  
But of the Church, or membres of the Church, are ye no more. But in that holy Church of God, do ye execte this your new of falling Church, the whorehouse of the devil and innumerable whore domes and idolatries or Newelties, whereby ye seduce, the Christened and redeemed souls with you. And devour them through hells mouth in the bottomless pit of hell, with innumerable flocks. To the harrible pitiefulnes and disquietness of heart, of all them that with spiritual eyes see and know the same.  
But it is God, that through his wonderful almighty power, by you among so many abominations, & devilish whoredoms yet saveth the young babes, through baptism and some old folks, but very few that in their end have turned again to Christ, of which sort I have known a great number myself. So that for all this: The right old Church with her Baptism, and God's word doth still remain among you. And your God the devil through so many new Idolatries with all your devilish whoredom was never able to destroy it clean.  

Church in Elias time three Reg. xvij.  Even as in the time of Elias, when all (how be it they were all Gods people, that is, such as were called the holy Church, and boasted that God which had brought them out of Egypte) was full of Baal, idolatry and whoredom in all the whole land, that there was not one altar left for God. And yet for all that were reserved seven from thousand men, of all the multitude of thousands, among the which were the chiefest and the best, which went all to the devil. And in the wilderness under Moses all dyede saving these two josua and Caleb.  
God's work is called, Consummans and abbrevians, that he saveth a certain few by his grace. When the whole multitude in his wrath perisheth whereof S. Paul Rom. x. plenteously writeth. 
Rom. x.   
Even so did Daniel also propbecye long before. 
Da xii.  That under Anthechrist should be a time of wrath, and such trouble as never was upon earth. And S. Paul which taketh his prophecy out of Daniel even there sayeth also. 
ij. Thes. ij.  That God shallbe displeased, & suffce to come mighty errors, because men received not the love of truth that they might be saved.  

Heretics arrianes.  I pray you, let us behold our own hittories, that is, The histories of the Christianite. Under Constantius the son of Constantyn was the indignation of God so great, that the heretics of the Arrians, had taken in all the churches of the world, except twa●n. And notwithstanding at that time were the bishops, and also the Arrians themselves learned, wise, honest, honourable, & earnest men before the world. What should then be under the bishop of Rome. Where as no bishop knoweth nor exerciseth his office. But liveth Epicuryshly and hoggysshly. There must needs be the very devil.  
Wherefore the miserable, blind, hardened popish ashes, much less understand, What Church or God is then a Cow or Sow understandeth. The church is a high, deep, hidden thing, that noman may know her nor see. But only, must be taken & believed by the Baptism, Sacrament, and word, Man's doctrine, Ceremonies, shaven Crowns, long gounes bishops bats, & the hole popish rabblement doth lead far wide from it, even into the very hole. I omit that it should signify the Church. For to the church pertain also naked Children, man, woman, ploughman & Citegen, which have neither shaven crowns bishops hats, nor yet mass garments upon them.   

Distinction/ between the right and the false Church.  

Papists set as much by man's doctrine as by God's word.  HEre might the papists peradventure desire, yea they will have it by compulsion. That such new Articles of their new Church, should besides the old Articles of the old Church be observed or suffered, if not they would have us to be heretics, and  out of the way. For the popish Ass, is such a dull Ass, that he neither can nor will learn to discern between God's word and man's traditions. But keepeth both like.  
This do they declare thereby. That they now often have intended, to make with us an accord or agreement and made as though they would something abate, and that we should also abate some what, to th'intent that both together might be stablished show be it they never minded the same earnestly. But only to rent us away and to trouble us.)  

Papists.  Nevertheless men may see so much therein how that they have set themselves above God as the Antichristifshe blasphemers, Thinking that that the doctrine should be right as long as they will. And when they will no more that than it should no more be right. For they would have the authority, somewhat to abate thereof or not, at their pleasures. And even as they give it or take it, even so should we receive it. offering us such an abominable filthnes, shameless, with out any semblance, very openly. Whereby they them selves declare, that they have no more a subtle devil, that rideth them as they had a certain hundredth yares a gone. But the comprehensible Tulpyn, Clubbyshe devil, that can colour himself no more for iniquity.  

God's word to abate or change  For, saying they offer themselves something to abate, desiring the same also of us, they do testify: That they regard as much, Man's doctrine, as God's word. It lieth not in God himself to abate or change his own word. For he can not deny and alter himself. And his word abideth for ever. Wherefore whosoever should undertake to abate or alter it, the same must needs have a higher Power and authority than God himself. For he would not have altered Moses law, if he had not before by his word promised to alter it. Wherefore also noman will enterprise the same than the Antichrist, as Daniel. xii. & S. Paul do say. 
Da. xii.  Which exalteth himself above God, namely the papacy.  
What should men now handle with such people, yea with such dull and gross asses, which suppose, that God's word is a reed which is moved with every blast of wind hither and thither, whereof they have the rule. Or (as they do rather think) that it is a counter, which after their damnable frowardness must signify according as they cast or lay it upon the rule. Even so prettily do they understand, what the church is, yea even therewith show they abundantly, that they despise God and his word highly and moreover set themselves above God and can not be his Church.  
The holy Christian Church. (I talk now with our own fellows. For with the popish asses. Clutters and stones, is no understanding) saying nor hearing, is not a reed nor Counter. No, she wavereth not, nor giveth back, as the devils harlott the popish church, which like an avow tress, thinketh that she ought not to cleave unto her wedded husband. But that she may lawfully serve, give back, & admit, even as the whoremonger will have it. But she is (sayeth S. Paul) 
i Ti. iij.  a pillar & ground of the truth. She standeth sure (saith he) & is a sure ground. And not a false or deceivable ground. But a ground of truth which neither lieth nor deceiveth, neither goeth about with any lies. But whatsoever wavereth or doubteth, the same can not be truth.  
And whereto were a Church of God profitable and necessary in the world, if she would waver, and be unstable of her words? Or institute every day some new knack, & now give this, and now take away that, yea where unto were such a God profitable, that would teach us so to waver and to doubt? 
Theologyes of the Papists.  as the Theology of the Papists teachet, that men must doubt of mercy. Whereof is written enough besides. For all though the Papists in all other causes had overcome, yet be they condemned in this chief Article, that they teach. That we must doubt of the grace of God if we be not worthy enough before, through our own satisfaction, or merits, & intercession of saints. There be their Books, writings & seals Cloisters, minsters, & also yet their bailie shaven Crowns and masses to bear witness.  
And for as much as they teach this Article, that they stoude upon their own works and doubts, as they can none other. So is it evident, that they must needs be the Church of the devil. 
Ways unto salvation.  For there can be no more ways, than these two. The one, which trusteth unto God's mercy. The other that buildeth upon our own merits and works. The first is the way of the old Church, and of all the patriarchs, Prophets, and Apostles as the scripture witnesseth. The other is the way of the Roomyshe bishop, and of his Church. This can noman deny, no, not H.M. and all the devils themselves. There standeth (as often hath been said) record, Books, Bullus, seals, Writtinge, minsters, Cloisters, so that it may be testified by all the world.  
And there is S. Pet. Act. iiij. There is none other name given, whereby we may be saved, but only jesus Christ. 
Act. iiij.  Against this sayeth the king of Rats at Rome, No not so. But there are many other names whereby the people must be saved, specially. Mine name after that, all such as I will S. francis, Dominyke, and all proper works that bring in money unto me. And lay king & Emperor under foot. Here is holiness & salvation, Christ is no more necessary nor profitable, etc.  

Church of christ suffereth no lies nor false doctrine.  But to come again to our matter. That the Church of Christ doth not lie nor deceive, must they confess themselves in despite of their hearts. Where would they else become? They must say: That she is a rock Matth xvi. against the which hell gates can not prevail. 
Math. xvi.  Or as S. Paul gloseth the same, a pillar and ground of truth. 
i Ti. iij.  This (I say) to grant, we thank them not. Even so sayeth also the Crede of the children that she is a holy catholic church. And S. Paul i. Cor. iij. The tempel of God is holy which ye are. 
i Co. iij  But whosoever defileth the temple of God, him shall God destroy. Therefore can & may the holy church a bide no lies, nor false doctrine. But she must teach nothing but mere holiness and truth, that is only the word of God. And if she teach any lie, then is she clean Idolatriouse and the whores church of the devil.  

God's service of the kings of Israel.  What did it profit unto the kings of Israel, to boast that they served the God of Israel, which had brought them out of Egypte. There with named and meaned they. The very God of their fathers. And did also observe the whole law of Moses. But for as much as they besides that, did also honour Calves or Baal, or at the least there with, of man's imagination. Did institute new God's service, to the honour of the very true God So was it all lost. For against the same was God's commandment. Thou shalt have none other God besides me.  
And Moses Deu. iiij. and xii. had commanded, 
Deut. iiij. xii.  that they should not pretend any newenes or alteration, or of their own imagination, saying: What soever I command the that shalt thou do. Thou shalt take nothing from it, nor put any thing there unto. Thou shalt not turn from it to the left hand nor to the right hand, That is. Thou shalt neither make it better nor worse, neither diminish nor alter any thing. Whereof we read in the Prophets in divers places, how that they rebuked kings. Priests and the people because they invented daily new ways, and did not abide in the right way and only path.  

Only the way unto salvation is the word of God  For whatsoever steppeth a side from the word of God (which only is the way) as he sayeth, I am the way, the truth and the life, 
Io. xiv.  appear it as good and fair as it may. So is it notwhitstanding doubtless, error, lies, and death. For it is without the word of God, that is without the way, truth and life. And what need should we have of the word, if we without the same could find ways for ourselves? 
Psal. xxix.  For the word is only the lantern of our feet, and the light of our paths, which lighteth in the dark places of the word, as S. Peter sayeth. 
ij. Pet. i  As that keepeth not the same always before his eyes whither can he go else, than in darkness. So that light is in darkness to th'intent that we should guide ourselves thereafter in darkness.  

New articles in the new papistical church  Now let us behold the new Articles one after another, which are come up in the new church of the romish bishop. So do we find, that they be all without God's word, that is without way, truth and life, only of man's devotion or good seeming or of the Popes iniquity invented. Therefore as the Papistical church is full of Pardons, proper merits. Fraternities, worshippings of saints, monkery, masses, satisfaction, and such like of the above named parcels, as God's services. Even so is she therewith, full of Errors, lies, idolatry, unbelief, Murder, and summa full of all devils churches. For they can not say that, the word of God teacheth such points.  

Church can not err.  But now that they must confess, that the holy catholic Church must be holy and a ground of truth, without error and lies. Quia Ecclesia non potest errare. So must they likewise confess, that they are not, nor yet can be the same holy church saying they be full of such abominable errors, lies and idolatry. But they are the very run away, departing, wicked harlot of the devil, whom she followeth and serveth in such horrible lies.  
But might some simple hearted soul (as men call them) say: What might it hurt, that men kept the word of God, and did suffer besides that, all these pieces, or at the least some of them that might be suffered, likewise also to remain. To this I make answer. They may be called goodherted people. But they be evil hearted, and deceivable hearts, or people. For thou hearest that it can not be. To teach any other thing besides the word of God. To serve any other besides God, besides the light of God ordained in darkness, to light another, It is doubtless and erroneous wish, and an error, yea although it were but one clause only.  
For the church should nor can not teach any lie or error, No, not in any point. If she teach one lie, then is it all false, as Christ sayeth. 
Luce. xi.  Luc. xi. Take heed therefore that the light be not darkness in thee, if now thy body be thoroughly light, so that it have no part of darkness, than shall it be whole light, that is, it must be light altogether, and no part of darkness there remayving. Only God's word or truth, and no error, nor lie, must the Church teach, and how were it also possible to be otherwise? seeing God's mouth is the Church's mouth, And again, God can not lie, no more can the church also.   

❧ Distinction between the doctrine, and the life.  
TRuth it is, to speak after the life, that the holy church is not without sin, according as she knowelegeth in the Pater noster, forgene us our trespasses. 
Mat. vi  And i. john. i. if we say, that we have no sin, we lie, and make God a liar, which calleth us all sinners. 
i jon. i  Roma. iij. Psalm xiiij and li But the doctrine may not be sin, nor repronable, neither is she comprehended in the Pater noster, where we say: forgive us our trespasses, for she is not of our doing, but even Gods own word, which can not sin, nor do unryghtuousely. 
Rom. iij psa. xiv Psal. li.   
For a preacher ought not to pray the Pater noster, nor to seek forgiveness of sins, when he hath preached (if he be a right preacher) But he ought to say and boast with jeremy, Lord thou knowest, that whatsoever is gone out of my mouth, is right and pleasant unto the. 
jer. xvij  Yea he must boldly say with saint Paul and with all the Apostles and Prophets, Hec dixit dominus, 
Hec dixit Dominus.  This hath God spoken himself, Et iterum, I have been an Apostle and a prophet of jesus Christ in this sermon.  
Here is it not necessary, yea not good, to ask forgiveness of sins, as though he had taught untrewely, For it is God's word, & not my word which God may or can not forgive me, but must confirm it, laud it, crown it, & say: Thou hast taught the truth, for I have spoken by thee, and the word is mine. Whosoever can not boast this of his preaching, let him cease from preaching, for he lieth undoubtedly and blasphemeth God.  
If the word should be sin or untrue where after should or could then the life be directed? there should surely the one blind lead the other, & fall both in the pit, if the leadlyne or square rule should be false, what should or could the master then frame thereafter? There should the one crooked make the other, without end or measure. Even so here also, can the life well be sin and unrighteous, yea alas it is to unrighteous, but the doctrine must be live right and sure without all sin. 
Church teacheth only God's word.  Therefore must in the church, nothing but only the sure, pure, and only word of God be preached. If the same fail, then is it no more the church, but the scoolehouse of the devil. Like as an honest woman (as the Prophets use such illusions evermore) ought to hear no more, but her husbands word within the house and to be dwarde, for if she hear any other man's word, which pertaineth not to her husbands bed, then is she surely a harlot.  
All these things are spoken to that end, that the church must only teach God's word, and be sure of the same, whereby she is called the ground and pillar of truth, and builded upon the rock, holy and unrebukable, 
Church can not err.  that is, as we say right and truly, The church can not err, for God's word which she teacheth, can not err. But whatsoever is taught otherwise, or doubted, whether it be God's word or not, thatsame can not be the church's doctrine, but must be the devils doctrine, lies, and idolatry. For the devil can not say (seeing he is a liar) and the father of lies, this saith the Lord. But as Christ joh. viii. sayeth. 
john. viii.  Er proprijs, Out and of himself must he speak, that is lie. Even so must also all his children, without God's word, speak of themselves that is lie.  
Now behold my dear friend, what a wonderful thing is it, that we so surely teach God's word, & yet be so weak and for great humility so fearful, that we do not gladly boast ourselves, That we be the church, witnesses, ministers, and preachers of God, and that God speaketh through us etc. notwithstanding that we be the same undoubtedly, for so much as we surely have and teach his word. This lowelynes and fearfulness cometh thereby, that we do earnestly believe, God's word to be such a glorious and excellent thing, that we knowledge ourselves to unworthy, that through us such a great thing should be spoken and done, which live yet in flesh and blood.  

Nature of false Prophets.  But our adversaries, devil, Papiltes, seetes, and all the world, they be bold and unshamefast, and dare foolishly proclaim, for great holiness, here is God, we are God's church Ministers, Prophets, and Apostles, like as all false Prophets have done always. But lowliness and fear in God's word hath always been the right token of true holy church, boldness & presumptuousness in man's imagnation hath been the right token of the devil, as it may also plainly be perceived in the papistical decrees.  
This is spoken of the doctrine, whithe must be pure & sincere, namely the dear blessed, holy, and only word of God, without any addition. But the life, which daily must frame purify & sanctified itself, after the doctrine is not yet all pure or holy, whilst this worms, bag flesh and blood liveth. 
Samaritane. Luce. x  Nevertheless, whilst he is a purifying or sanctifyeng and still forth suffereth himself to be healed, by the Samaritane, and doth not destroy himself further more and more in uncleanliness, It shallbe graciously, for the words sake, through the which he suffereth himself to be cleansed, remitted, freely and clearly forgiven, and not imputed unto him, and must be called clean. For thereby becometh not the holy catholic church a harlot or unholy, whilst she cleaveth purely and surely to the word (which is her holiness) and abideth in the same. Ye are clean saith Christ. joh. xv. not for your sake. But for the words sake, which I have spoken unto you. 
joh. xv.   

Holiness of the word & pureness of the doctrine  For the holiness of the word, and the sincerity of the doctrine is of such efficacy and sureness, that if also judas, Caiphas, Pilate, Pope, & the devil himself should preach the same, or truly baptize (without addition purely and uprightly) yet nevertheless the right pure word, and the right holy Baptism should be received, for as much as there must always be hypocrites, and false christians in the church, and one judas among the Apostles.  

impurity of doctrine  contrariwise, is the impurity of the doctrine, if it be not God's word, or without God's word, such an evil poisoned thing, that through S. Peter, yea an Angel from heaven should preach it, yet is it accursed. Galat. i.  

False teachers abide not in the church.  Therefore, false teachers, and baptisers, or false sacramentaries can not be, nor abide in the church, as the Psalm i saith. 
Psal. i  For they do not only contrary to the life, which the church must suffer, specially, when it is secret. But also contrary to the doctrine, which must light and shine openly, for to frame the life thereafter.  
This hath been taught from the beginning, as S. john sayeth. 
i joh. ij.  They are from us, but not of us. And in ecclesia sunt, sed non de ecclesia. Item, Numerus, Sed non merito. And such like. Whereout we have this distinctyon. 
They are not all Christians that have the name.  They be not all Christians, that profess the name of a Christian. But when it cometh to pass that there happeneth variance in the doctrine, then parteth the one from the other, and then appeareth, who be the right christians, namely they that have God's word sincerely and purely. Let this suffice at this time, of the right church.   

¶ Of restitution of the church's Goods.  
IF now the Papists shall or can prove, that they are the right holy Church, & that they have taught none of the above mentioned whorish Churches articles and inventions, or have none of them, or that our Articles are not the right old churches articles, which we have not invented nor imagined, Then must we needs knowledge ourselves to be heretics and steppers a side. If they can not prove this▪ Than must they contrariwise knowledge themselves to be the very whorysshe church of the devil, which from Christ her Lord is run away, & hath suffered herself of the devil, through new and other doctrine, to be abominably defiled. This after my judgement must be sure, although jews and Heathen, or whatsoever hath yet man's wit, should be judges between us.  
If they be not the Church, but the devils harlot, which continued not in Christ. So is it groundly and mightily concluded, That they ought not to possess the church Goods. Much less to move this strife (wherewith hitherto they trouble and disease Emperor & king) that they should be put in again by us, & the goods restored again unto them. For that is even as much, as if the devils should desire of the Angels, that they might be set again in heaven, notwithstanding, that they know & confess, that they did not continue God's angels but became God's enemies, which belong to hell fire. Or that I speak of men, It is even as much, as if a thief or murderer would demand restitution of such money and goods as he had stolen and rob, which being taken from him, were laid under judgement, or were restored again to the right owners, if not, then would he threaten to become a H. M.  
But for so much as in earth in this matter is no judge, for they are become partial and because the chief judges have made themselves, is their judgement of no valour, according to all laws, and even so little allowable, as the judgement of us, which are the contrary part, is accepted of them, therefore must we let it pass, & abide the right judge, But if there were a judge in this matter in earth, should this judgement find itself, That they (of the one party) not only have no lawful cause to demand restitution. But were worthy to be expelled out of the world, and to be served, as the King I●hn served the Baalites, and as King Iosi● did serve the priests at Samaria, and Bethel. 
iiii. Reg x. twenty-three.  For they are (as above is declared) before God according to the judgement of holy Scripture, the right den of murderers, and the devils harlot whereout followeth, that they, the Goods of the Church, that is, of the poor Christianite (as robbers of archechurches, and God's thieves) have pulled unto them, and unjustly keep them in possession, wherefore yet to their hindrance they follow, both in body and honour, temporal and eternal destruction.  
For this can a child of seven years old, yea a nyged foul, tell and reckon upon his fingers (how be it, that the gross popish ass, with his damnable confederates, can understand nothing) That the laudable old, Emperors, Princes, Lords, and good people, doubtless, have not been of that mind, & will to give their Goods, to that intent, that therewith should nothing but devils harlots, an Idolatry, be instituted, decked, & honoured Much less, that they there with should bring up and maintain, Soulmurtherers, church robbers, & God's thieves, But the dear churches and schools, that is the holy word of God, the office of preaching, & other service of the church, Theologiens, Curates, preachers, besides that also poor folks, widows, the comfortless & sick to maintain, to the praise & honour of god. 
Church's goods.  For they are not called the goods of harlots, murderers, blasphemous of god H. M. nor goods of the devil, but the goods of the church, which even now, not only of the spiritual devils whores in the popish den of murderers, in most abominable wise, by simony and all manner of blasphemy be bought, sold, stelen, rob, and consumed, but also of the corporal whores & knaves, in most unshamest wise be consumed and expended, much worse than was done at Sodoma and Gomorra. In so much that they give not one halfpenny towards the maintenance of a poor Priest, Scholar or poor man, for they be not worthy also for to do such a small good deed, But in stead thereof, as the foolish Epicuriens, they do mock and laugh to scorn, both God himself, and the word of his Church. Yea this is the goodly holy church, which yet dare boast themselves holy, Count the church's goods for their own, and demand restitution, but he shall not tarry long that shall give the right restitution, unto such desperate, self-willed scorners, and tyrannous murderers.  
i. But for as much as we have no judge upon earth, So will we besides that, that we have the judgement of God the highest judge in his holy Scripture, also use their own judgement and witness of the Papists, in the mean while for us against them. For thus said Duke George of unworthy memory. That he knew very well, that there is much abusion crept into the Church, But that a lousy freer out of a Cave should take in hand such reformation, were not to be suffered, well he confesseth (& doubtless not he alone) that your church is full of abuses, that is as much, as it is not the pure right Church, For that should be holy and pure without all additions, I omit, without any abuse, as the Crede sayeth, I believe one holy catholic Church.  
ij. So have ye for your part, altogether, in the convocation at Auspurgh desired the Emperor, to handle with the romish bishop, that he would send no more Pardons in Douchelande, saying it is despised. 
Pardon  Here do ye confess yourselves, that your Pardon is a despised thing, that is, an abuse, and idolatry, for if ye did count it right and good, as a pure God's service, ye could not with good conscience despise it, & despre to have it abolished. There witnesseth your conscience by your own word, That your church be an Idols house and unpure, which hath served, and yet doth serve the devil, and not God, with false vile and beggarly Pardons.  
iij. Thirdly, did even there the Cardinal of Ment● say, what will we much dispute, They have one Article, which we know, and can not deny, but that it is right, namely Matrimony, and yet we can not accept thesame. And though he of Mentz should never say it, yet are ye yourselves more so overcome in it, that many of you, which will be the best, such things openly confess. Now tell me: Thinkest thou that it is a small devils whore, that hath kept, instituted taught, honoured, and maintained, such a terrible Article, that is idolatry in her Church, that men should count Gods creation, work, ordinance, and blessing, damnable, accursed, and the greatest sin. What evil more abominable could the devil God's enemy himself institute, if he would institute any thing against God?  
How could your Church be holy by such abomination, yea, though ye altogether had lived chaste virgins, and yet had served such Idols. For God did forbid it you, as a doctrine of the devil i Timo. iiij. 
i Ti. iiij  And what fruit and holiness, such Idol and his Idol service hath wrought in your Churches, must ye yourselves lament For there is Rome, the bishoprics, the hole spirituality, which bear witness, yea their sins have filled heaven and earth with abomination and blood shedding. Where is here your holy Church. Which with such abomination so detestably is made a whore by the devil?  

Consilium.  And what have ye done your selves, that now ye desire a Counsel now promise it, now delay it, and now again say it? Is your Church holy. Why is the then afraid for a Counsel? What needeth she a reformation or Counsel? hath she need of a Counsel why is she holy? Will ye also reform your holiness.  
We for our part did never desire a Counsel for to reform our Church. For God the holy ghost hath by his huly word hallowed our Church Long a god, yea rather swept away from it all popish whoredom and Idolatry, that we have all things (praised be God) pure and holy, The word pure, the Baptism pure, the Sacrament pure, the ●eyes pure, and all what soever belongeth to the church have we pure and holy, without all man's tradition, addition, and filthiness. The life (as above declared) goeth not fully thereafter, as we would fain see and wish, where upon the Prophets and Apostles themselves also complain. But that pertaineth yonder where, as we shall be like unto the Angels.  
How be it we desire a counsel for this intent. That our Church might be heard, & that our doctrine might come abroad freely to the light, wherewith your whoredom in the papacy might be spied and condemned, and that every man that there by is seduced, might be with us converted to the holy Church, and increased with us in the same. But here have, ye not the pose with your God the devil. But ye Flyttermyse, Molles, Night-ravens, and night Owls, which can not abide the light, let & defend with all power & craft, that it come not there to, that the truth might come to light, be heard and handled.  
Notwithstanding, God goeth forward still and bringeth the light as broad, yea to more ye let it, to more it doth increase. That at the last ye shall be fain to suffer it with all shame and damage. And how much that such your fugitive, astonied desperate, eschewing of the light, doth fear us or animate you, let your own conscience and heart declare unto you:  
For as much now, I say, ye knowledge yourself & must confess, what a filthy Church ye have. I speak not now of the life. But of the doctrine, that ye have so many horrible lies, and false doctrines, and besides that ye will not leave it. So must ye consequently confess also, that ye are not the holy Church. But the devils Curche, specially such as hold there on, and compelle there to. For they worship the devil willingly in his lies, whilst they know, that they be false Articles. But such things do ye even from the highest, the romish bishop, down unto the lowest Priest, or freer. This is the right kernel of the best sort, which ye in especial call your Church, and what soever is more of your adherentes among the layte. For such as be sorry for it, pertain not in your devilish church But in our, that is: In the old right holy church.  
Furthermore, for so moche as we have such your own witness & judgement, so can ye not call us heretics or fugitives. But must give us right, as unto the right church which forsaketh such your known abomination & false articles. And again knowledge yourselves, as the right devils church, for so much as of yourself ye fortify and keep, known abominable, and false Articles, and compelle there unto. That ye ought not to clay me the church's Goods to be rendered unto you as a spoil. But that ye are bound, all such goods a●ye yet have in your custody, as God's thieves and church robbers, to forsake. And to restore and rendre them unto the right church. And though your forehead were never so hard and shameless, as the Prophets say, which can not be ashamed, must ye nevertheless say yourselves here in, that such judgement is right. For at the last should also, wood, stones, mire, and dung cry out against you. Whilst it can be none otherwise. But that an arraunt whore, can not be on honest virtuous virgin. Therefore ought she also to be no church, rule no church, and have no churches goods. This is the sum thereof.   

That which is Gods, may not be gegeven unto Themperor.  
THat they more our do call us disobedient and causers of insurrections, because that our Princes do not obey, Themperors edict or commandment, where in our Churches and doctrines are condemned. There do we boast and thank God, which graciously hath kept us, that we are not found with you in such damnable obedience. For there standeth God, which forbiddeth us, saying: Eeve unto Cesare that which is Cesares, and give unto God that which is gods. Psal. cxu he hath given the heaven unto the Lord. But the earth unto the Children of men, heaven or the kingdom of heaven goeth not to love of the Emperor. And god can not be th'emperors lo●e man. But th'emperor ought and must be called gods loneman. And as Sprach saith also. God hath ordained to the laudes Dominions. But in Israel is he Lord himself: God will alone, & himself rule in the church. Such rule did he never give from him, or out of his hand as thee, lx. Psal. witnesseth. God speaketh in his holiness.  
Therefore must ye Papists fight out this Article of Obedience, with God himself, and not with us, and make us certain and sure before, that we (as ye do) may give unto th'emperor that which is Gods. Or else we will not do it. But take your sklaundring & dying, for great joy where with ye bear us witness, and knowledge that we take not from God that which is his, and give it to th'emperor, and so ye help us with your pestiferous lies, to boast this truth that we live not in your accursed obedience.  
For God hath commanded th'emperor ye all his augels and creatures, that they shall teach none other word in his kingdom, that is in his church as S. Paul Gal. i. shooteth a terrible thunderbolt, saying if an Angel from heaven teach you any other thing, than that ye have received, hold him accursed. 
Galat. i  Now have we above recited retteyn of the innumerable newelties of other doctrine (that is, as S. Paul doth here call it, Anathema, accursing damnation, malediction) wherewith your popish new whore, and devils church is filled. Therefore can not the Emperor nor any other creature compel us to such accursed obedience, yea he ought to keep himself with us from it, if he will not with S. Paul's thunderbolt, be accursed and stricken into the pit of hell.  
God hath committed unto th'emperor enough, more than he is able to execute namely, the kingdom of the earth, that is body and Goods, there hath his office an end. If he above that, layeth hand on the kingdom of God, then doth he rob God of his own, which is called, Sacrelegium, Sacrilege, or God's theft. Or as S. Paul Phil ij. doth name it. 
Phil. ij.  Rapinan divinitatis. If a man be like unto God which he can not be the same, must he intend to rob it. For it can not be given unto him, here to is an only heir alone, he hath not rob it, nor willed to rob it (as the devil in heaven and Adam did in paradise). But it is given unto him from the father everlastingly and borne unto him by nature.  
They that now do entice the good Emperor Charlles to this, or do such thing under his Seal, be even as holy Creatures as the Serpent in paradise. The Emperor should continue under God. And attend to the office unto him appointed (as well as all Creatures) For God will here, that is in the church speak alone, and suffer none other.  
Like (that I may declare it plainly) as a married man, or a bridegroom may, will distribute many manner of offices in his house, he may call the one servant Emperor, and the other king, and commit unto them all his goods, to this his lands, to the other his vynearde, cattle, fishes, raiment money, and Goods. But in the Chamber or in the bride's bed, may no servant be found, whether he be called Emperor or king. For that is death (sayeth Salo. Prover. vi.) for that pertaineth only to the brydegrom. And here ought the bride to hear nor know none other word but only her bridegrooms As john the Baptist sayeth he that hath the bride, the same is the Bridegroom. 
john. iij  Even so can & will God suffer none other besides him in the church. There should nothing, but he himself or his word be heard, or else should she be a whore and not his Bride.  
By this may men will understand what ye popish ashes make, when ye call us Stirrers of Sedition, because we do not obey with you, the emperors commandments. Namely this do ye make, ye knowledge, that we leave the spouse of Christ, immaculate to her Lord Christ, and also his bed undefiled 〈…〉 true obedient josephes', 
Gene. xxxix.  and minister besides in our appointed Offices, Contrary wise, that ye as the burning whoremongers and adulterers, that is damnable robbers of God, or heavenly Sedicioners, do break into the lords Bride chamber, & will make of his spouse a harlot. But he striketh you with blindness, even as the Sodomites, that ye can not find the door, and permitteth you therefore, to find whores and Aduoutrers like unto yourselves. Which obey unto you, and go to the devil with you.  
And Summa, as is aforesaid? Fight it out before with God, that we may hear and learn, somewhat else in the Church contrary to God's word, Item, that your above reherserd new parcels, be God's word. And that ye are the holy Church. Then shall ye have right and we shall gladly be obedient, what doth it prevail. I pray you: That ye cry the consequent so loud, and let the antecedent alone? For the stry●… is not about the consequent, as ye mad fowls do cry. But about the Antecedent, Ponatur, Ecclesia cer to, et obedientia sequetur necessario. E contra, Non posita Ecclesia. Nulla sequitur obedientia. Ex natura relativorum. If there be else yet a sparkle of logic with in you. This be at this time said of the Church against the slanderous mouth of the Papists.    

❧ The three Symbols or Confessions of the Faith of Christ, used in the Church unifourmely.  

The Symbol of the Apostles.  
THe first Symbolum, or Confession of the Apostles is truly the prettyest, which briefly and rightly comprehendeth the Articles of our Faith very goodly and is also easy to learn for the children and the simple, and soundeth thus.  
I believe in God the father almighty, maker of heaven and earth.  
And in jesus Christ, his only son our Lord, which was conceived by the holy Ghost, borne of the virgin Mary. Suffered under Ponce Pilate, was crucified dead, buried. And descended into hell. And the third day, he rose again from death he ascended into heaven, and sitteth on the right hand of God the father almighty. From thence he shall come to judge the quick and the dead.  
I believe in the holy ghost. The holy catholic Church. The communion of saints. The forgiveness of sins. The resurrection of the body. And the life everlasting. Amen.   

Symbolum Athanasij.  
THe second Symbolum of Athanasius is longer, & settethoute more richly and plenteously the one Article, because of the Arrians namely, that jesus Christ is the only Son of God and our Lord. In whom we believe even with the same Faith, wherewith we believe in the Father, as the text sayeth in the first Symbol. I believe in God, etc. And in jesus, etc. For if he were not very God then must he not with like Faith, like unto the Father be honoured. This disputeth and driveth S. Athanasius in his Symbol. And it is a very defence of the first Symbol.  
Who so ever will be saved before all things, it is necessary that he have the catholic faith.  

Which faith, but if every man will keep whole and inviolate, without doubt he shall eternally perish.  
This truly is the right catholic Faith, that we worship one God in trinity, and the trinity in unity.  
Neither confondinge the persons, neither seperatinge the substance.  
The person of the Father is one. The person of the Son another. The person of the holy ghost another.  
But of the Father of the Son, and of the holy ghost, there is one divinity, equal glory coeternal majesty.  
Such as is the Father, such is the Son, such is the holy ghost.  
The Father is uncreate, the son uncreate, the holy Ghost is uncreate.  
The Father is immeasurable, the Son immeasurable the holy ghost immeasurable.  
The Father is everlasting, the Son everlasting, the holy ghost everlasting.  
And not withstanding, there be not three everlasting, but one everlasting.  
Even as there be not three uncreate, nor three unmeasurable, but one uncreat and one unmeasurable.  
In like manner is the Father almighty the Son almighty, and the holy ghost almighty.  
And yet be they not three almighty's, but one God almighty.  
So the Father is God, the Son is God, the holy ghost is God.  
And yet be there not three Gods but one God.   
So the Father is the Lord, the Son the Lord, the holy ghost the Lord.  
And yet be they not three Lords, but one Lord.  
For as we be compelled by the christian verity, to confess separately every one person to be God and Lord.  
So are we prohibit by the catholic religion of Christ's faith to say: that there be three Gods or three Lords.  
The father is made of none, neither crated, nor gotten.  
The son is from the father alone neither made nor created, but gotten.  
The holy Ghost is from the father and the son, neither made, created, nor gotten, but proceeding.  
And so is there but one father, not three fathers, one son, not three sons, one holy ghost, not three holy ghoostes.  
And in this trinity, there is none before or after another, nothing more or less.  
But all the three people be coeterne and coequal to themself.  
So that by all ways as now it hath been above said, the trinity in unite, and the unite in trinity may be worshipped.  
He therefore that will be saved, let him understand thus of the trinity.  
But it is necessary unto everlasting health that every Christian believe also faithfully the incarnation of our Lord jesus Christ.  
It is therefore the right faith, that we believe and confess, that our Lord jesus Christ the son of GOD, is God and man.  
He is God by the substance of the father, gotten before all worlds, and he is man by the substance of the mother, borne in the world.  
Perfect God, perfect man, being of a soul reasonable, and of flesh human.  
Equal to the father by his godhead, less than the father by his manheade.  
Which though he be God & man, yet is there not twain, but one Christ.  
Truly he is one, not by the turning of his godhead into manhood but by assumpting of his manhood into godhead.  
Yea he is one, not by confusion or mixture of substance, but by unite of person  
For as the reasonable soul, and the fleshly body, is or maketh one man, So God and man is one Christ.  
Which suffered death for our salvation, descended to hell, and rose from death the third day.  
Which ascended to heavens, sitteth on the right hand of God the Father almighty.  
From thence shall he come to judge the quick and the dead.  
At whose coming all men must rise with their own bodies.  
And shall give account of their own proper deeds.  
And they that have done well, shall go into everlasting life, they that have done evil, into everlasting fire.  
This is the catholic faith, which except every man faithfully, & steadfastly do believe, he can not be saved.   

☞ Symbolum Ambrosij, and Augustini.  
THe third Symbol should be S. Augustyns, and Ambroses' and after S. Augustyns baptism have been song, whether that be so or not, there is no danger in it, whether a man believe it, or not. It is nevertheless a proper symbol or confession (whosoever be the master or author) made after the manner of a song, not only to knowledge our faith, but also therein to praise, and to thank God, And soundeth thus.  
We praise the O God. We knowledge the to be the Lord.  
All the earth doth worship thee, the father everlasting.  
To the all Angels cry a loud, the heaven, and all powers therein.  
To the cherubin, and Seraphyn continually do cry.  
Holy, holy, holy, Lord God of Sabaoth.  
Heaven and earth are full of the majesty of thy glory.  
The glorious company of the Apostles praise the.  
The goodly fellowship of the prophets praise the.  
The noble army of martyrs praise the.  
The holy Church throughout all the world doth knowledge the.  
The father of an infinite majesty.  
Thy honourable true, and only son. Also the holy ghost the comforter.  
Thou art the King of glory oh Christ.  
Thou art the everlasting son of the father.  
When thou tookest upon the to deliver man, Thou didst not abhor the virgins womb.  
When thou hadst overcome the sharpness of death, Thou didst open the kingdom of heaven to all believers  
Thou sittest on the right hand of God in the glory of the father.  
We believe, that thou shalt come to be our judge.  
We therefore pray the to help thy servants, whom thou haste redeemed with thy precious blood.  
Make them to be numbered with thy saints in glory everlasting.  
O Lord save thy people, and bless thine heritage.  
Govern them, and lift them up for ever.  
day by day, we magnify the.  
And we worship thy name ever world without end.  
vouchsafe O Lord to keep us this day without sin.  
O Lord have mercy upon us, have mercy upon us.  
O Lord let thy mercy light upon us, as our trust is in the.  
O Lord in thy have I trusted, let me never be confounded.   

❧ The Symbol of nice.  
I Believe in one God the Father almighty, maker of heaven & earth, of all things visible and invisible. ¶ And in one only Lord jesus Christ, God's only son, which was gotten of the father before all worlds God of God, light of light, very true God of the very true God, gotten, not made, equal with the father, by the which all things be made.  
Which for us mankind, and for our salvation came down from heaven, And was incarnate by the holy ghost, of the virgin Marry, And became man, crucified also for us, under Ponce Pilate, suffered and buried.  
And rose again the third day, according to the scriptures, and ascended into heaven, and sitteth on the right hand of the father, and shall come again with glory, to judge the quick and the dead, whose kingdom shall be endless. And in the Lord the holy ghost, which quickeneth, which proce death from the father & the son, which with the father and the Son together is worshipped, and together is glorified, which hath spoken through the Prophets.  
And one holy catholic and apostolic Church.  
I knowledge one baptism, to the remission of sins, and I abide the resurrection of the dead, and the life, of the world to come.   
AMEN.   

❧ A singular and fruitful manner of praying, used by the famous clerk Doctor Marten Luther, and compple●… at the desire and instance of a special friend of his, upon the lords prayer, the ten commandments, and the xii. Articles of the Christian faith, no less necessary, then profitable.  
first when I feel, that through strange deeds or thoughts, I am be come cold, and unlusty to prayer, even as the flesh, and the devil are always ready to let and hinder prayer. I take my book of Psalms, get me into my chamber, or if the day & time so require into the church to the congregation, and begin mouthely by myself, to say the Ten commandments, the Crede, and after as the time doth serve me, certain sayings of Christ, Paul, or Psalms, even as the children do.  
Therefore is it good, that the prayer be used for the first work in the morning, and for the last in the evening. And that a man beware with all diligence of these false deceivable thoughts, which say, Tarry a little within this hour will I pray, I must do this or that before, for by such cogitations and thoughts, cometh a man from prayer upon works, which do hold and compass him in such wise, that nothing is done in prayer that day.  
And albeit that some works may be fall, which be as good as prayer, or better, specially when necessity doth require them, as there goeth a Proverb under the name of saint Jerome, Every work of the faithful is a prayer. And another Proverb, he that laboureth or worketh truly, prayeth double. Which must be spoken out of this ground, That a faithful man in his labour doth fear and honour God, and thinketh on his commandments, so that he will do wrong to no man, nor steal, nor cirumvent or deceive any man, And such cogitations make doubtless of his work a prayer, and besides that a sacrifice of praise.  
To the contrary whereof it must also be true, that the work of an infidel is a mere cursing, and he that worketh unfaithfully, curseth double, for the cogitations and thoughts of his heart are such that he despiseth God and thinketh to transgress his commandments, to do his neighbour wrong, to steal, and to deceive such cogitations, what are they else but mere cursings against God & man, by the which his work & labour becometh also a double curse? whereby he curseth himself, & such men do also remain at the last beggars and of no reputation. Of this continual prayer doth Christ speak undoubtedly Luc. xi. 
Luce. xi.  that we ought to pray without ceasing, for we must be ware of sin and wrong without ceasing, which can not be done, if we do not fear God, and have his commandments before our eyes, as the first Psalm saith: Blessed is that man, which thinketh on the law of god night & day. 
Psal. i.   
How be it, we must also beware that we do not use ourselves from the right prayer, and prescribe unto ourselves at the last, necessary works, which notwithstanding are not to the purpose, & are thereby at the last made slothful and unlusty, cold and irksome or loathsome to prayer, for the devil is not slothful nor unlusty or idle about us, Also our flesh is yet to quick and jocund inclined and proved to sin, and against the spirit of prayer. 
job i i Pet. v   
Now when the heart is warmed through such speaking of the mouth & is come to itself, Then kneel down, or stand with thy hands folden, and thine eyes erected into heaven, and say or think in the shortest manner, that thou canst. Oh God our heavenvly father, I am an unworthy poor sinner, 
Lu. xviij  not worthy to life up mine eyes or hands towards thee, or to pray, notwithstanding forasmuch as thou hast commanded us all to pray, & also hast promised to hear us, and besides that hast taught us thyself, both words and manner, through thy dearly beloved son our Lord jesus Christ, I come upon this, thy commandment, to be obedient unto the trusting to thy gracious promise, & in the name of my Lord jesus Christ, I pray with all thy holy Christians in earth, as he hath taught me. 
Mat seven Luc. xi. joh. xiv xv. xvi. Mat. vi Luc. xi.   

Our father which art in heaven etc. Hole out from word to word. The first petition.  
After that repeat one piece, or as much as thou wilt, namely the first petition. hallowed be thy name and say. Oh Lord God & merciful Father, vouchsafe I beseech the to sanctify thy name, both in our selves, and in all the world destroy, and put down all abomination, idolatry, and heresy of the Turk, of the Pope, and of all false doctrine, and erroneous spirits, which falsely bear thy name, and so shamefully abuse it, and so abominably blaspheme it, saying and boasting, that it is thy word and the church's commandment, notwithstanding that it is the lie and deceit of the devil, whereby they seduce so many poor souls in all the world under thy name, and besides that also kill, shed innocent blood, & persecute, thinking thereby to do the a high service.  
O Lord God, here convert and let, Convert them, that yet shall be converted, that they with us and we with them may sanctify and praise thy name, both with pure and true doctrine, and also with a good holy life and conversation, And resist, or let them, that will not be converted, that they may cease to abuse, blaspheme, and dishonour thy holy name, and to seduce the poor people, Amen.   

The second petition. (Thy kingdom come) saying.  
Oh Lord God, merciful father, thou seest that not only the wisdom and discretion of the world blasphemeth thy name, and giveth thine honour to the lie, and to the devil, But also all their power, might, richesse, and honour, which thou hast given them upon earth, to rule in the world, and to serve the with the same, is set and striveth against thy kingdom, they are great, mighty, and many thick fat and full, and plague, hinder, and destroy the small heap of thy kingdom, Those that be weak despised and few, will they not suffer upon earth, and think nevertheless thereby to do thy a high God's service. O Lord God father almighty here convert & resist, Convert them that yet shall be children and membres of thy kingdom, that they with us, and we with them, may serve the in thy kingdom in true faith, and perfect love, and may come out of this kingdom into everlasting kingdom. And resist them that will not suffer their power, and might to be turned away, from the destruction of thy kingdom, that they being deposed from their seat, and being humbled may cease. Amen.   

The third petition. (Thy will be done in earth as it is in heaven) saying.  
Oh Lord GOD father almighty, thou knowest that the world, if she can not bring thy name to nought, ● destroy thy kingdom, imagineth wickedness night & day, using many crafty Imaginations and divers subtle devices, counselling and whispering together, they consort and strengthen themselves, threatening and cursing, being full of all evil will against thy name, word, kingdom and Children, how they may destroy the same. Therefore oh Lord God and Father, convert and withstand. Convert those, that shall yet know thy good will, that they with us, and we with them, may be obedient unto thy will, and upon the same, willingly, patiently and gladly suffer, all evil, cross and adversity, and may herein know, prove and understand thy bountiful gracious, and perfect will. And withstand them that will not desist and cease from their fury and raging, hating, threatening, and evil will to do mischief. And dissipate and confound their counsel their wicked imaginations and devices, that they fall upon their own heads, as the. seven. Psalm singeth. 
Psal. seven  Amen.   

The fourth Petition. (give us this day our daily bread,) and say.  
Oh Lord God Father everlasting, grant us also thy blessing in this temporal & bodily life, give us graciously thy peace, defend us from war and enmity. give unto our sovetain Lord the King & Protector prosperity and health against his enemies give them wisdom and understanding, that the may govern his terrestrial kingdom quietly and healthfully. give to all kings, Princes and Lords good counsel, and will to entretayne their laud and subjects in tranquillity and good justice, specially help and further our sovereign Lord the King under whose protection and defence thou dost preserve us, that he being preserved from all evil, false from false tongues and untrue subjects may rule godly and bleffully. give to all subjects grace truly and faithfully to serve and to obey, give unto all estates citizens and husbandmen that they may be good, & deal lovingly and faithfully one with another. give gracious wether, and fruits of the field. I commend also unto the house, farm, wife & child, help that I may will rule them, and Godly educate an bring them up. Withstand and hinder the destroyer, & all wicked Angels that do hurt and hindrance herein, Amen.   

The fift petition. (forgive us our trespasses as we forgive them that trespass against us,) and say.  

Psalms, cxliij.  O Lord God Father almighty, enter not into judgement with us, for in thy sight is no man living righteous. Oh count it not unto us for sin that we (alas) are so unthankful for thine inestimable benefits ghostly and bodily, and that we do daily stumble and sin many times, more than we know and can perceive. 
Psalm. xviij.  Psal. xviij. But regard not good Lord how good or wicked we are. But have respect to thine inestimable mercy given us freely in Christ thy dearly beloved son. forgive also all our enemies, and all them that do us displeasure or wrong, even as we also forgive them withal our hearts. For they do thereby unto themselves the greatest displeasure, in that they offend the in us. And we have no pleasure in their destruction. But would rather see them saved with us Amen. And whosoever feeleth himself here, that he is not ready and willing to forgive, may call for grace, that he may be willing to forgive. But this belongeth to the Sermon.   

The sixth petition. (And lead us not into temptation,) and say.  
O good Lord, God Father almighty, keep us wakyng●… and lusty, fervent and diligent in thy word and service, that we do not wax idle slothful & unlusty, as though we had now all things, that the rompinge devil do not beguile and overtake us, and spoil us again of thy most holy word, or stir up discord and Sects among us, or lead us otherwise into sin & shame, both spiritually and corporally, but give us through thy Spirit, wisdom & power, that we may valiauntely withstand him, and get the upper hand of him, Amen.   

The seventh petition. (But deliver us from evil,) and say.  
O Lord God Father almighty. This miserable life is so full of Calamities and wretchedness, so full of periculositie & unstableness, so full of infidelity and iniquity (as S. Paul sayeth. The days are evil) 
Phil. i Gal. ij. vi.  that we should by reason, be weary of this life and desirous of death. But thou O Father knowest our weakness. Therefore help us to go safe through such manifold evils and iniquities, and when the time cometh give us a gracious hour, and a blessed departing out of this valley of wretchedness, that we do not fear death nor be faint hearted, but may commend our souls into thy hands with a sure and steadfast faith, Amen.  
Last of all mark that thou must always make the Amen, strong, & doubt nothing. But that God is thine undoubtedly with all his graces, and say yea to thy prayer. And think that thou dost not kneel and stand there alone. But the universal Christianite or all righteous Christians with thee, & thou among them in an uniform prayer, which God can not despise. And go not from thy prayer before that thou hast said or thought. This prayer is heard in the sight of God. This do I know surely and undoubtedly. That is, Amen.  
Also thou shalt know, that I will not have all these words spoken in the prayer. For thereof should at the last grow babbling and a vain mombelinge, being read out of the book after the letters, even as our ladies Psalter hath been among the lay people, and the prayers of Priests and Monks. But I will thereby have the heart stirred and instructed, what cogitations or thoughts it ought to use in the lords prayer. But such thoughts or cogitations can the heart (when it is through warm and lusty to pray) express well enough with far other words, yea also with fewer or more words. For I myself also, will not be bound to such words and syllables, but speak the words to day thus, to morrow otherwise, according as I am warm and lusty, how be it as vere as I can, I abide by the same sense and meaning. It cometh also often to pass that I come in one point or petition, into so plenteous digressions and thoughts, that I leave all the other six. And also when such rich and plentiful cogitation, come we ought to let the other prayers alone and to give place to such cognitations and to hear them gently, and not to hinder them in any wise. For there preacheth the holy ghost himself. And one word of his preaching is far better than a thousand of our Prayers. And I have also oftentimes learned more in one prayer, than I could have gotten by much reading, and enditing.  
Therefore lieth the greatest utility in this, that the heart be made void and lusty to prayer. As also Eccles●. sayeth. 
Eccli. xviij.  Before thou prayeste, prepare thy soul that thou be not as one that tempteth God. What is it else but to tempt God, when the mouth babbleth & the heart is scattered else were? 
Esa. xxix.  As one Priest prayed, which prayed on this wise. 
Mat xv  Deus in adiutorium meum intend, servant hast thou, made ready the cart? Domine ad adiwandum me festina. Maid go thy ways, and milk the cow. Gloria patri & filio & spiritui sancto. Run hoerson that a mischief on the etc. Of which kind of prayers. I have heard and known many in my days in the papacy, & all their prayers for the most part be after that sort. Thereby is god but mocked, and it were better that they did play in stead of such a prayer. If they would or could do no better thing. For I myself have Prayed many such horas Canonicas in my days (which now I Lament) that the Psalm or hours was at an end, or ever I was were, whether I was in the beginning or in the midst of it.  
And although they do not all come out with it so rudely mingling their business with theirprayers by mouth as the above named priest, did yet do they so in their thoughts, casting the hundredth among the thousand, and when it is out, they know not what they have done, or how they are come to the end, they begin at Laudate, and by and by their minds run at rovers, so that I think, that no ingling can come before any man, which should move him more to laugh, than if he might see the thoughts, which a cold, undevout heart, choppeth together in prayer. But now I see well enough thanks be to God, that it is not well prayed, if a man forget what he hath said For a right prayer thinketh on all the words and thoughts from the beginning, unto the end of the prayer.  
Like as a good diligent barber must have his mind and eyes very sharply fixed, and attendant upon the rasor and upon the hears and forget not, where he is in shaving or cutting. For if he should be full of words and babblings, or think and look some other way he might cut away a man's mouth and nose, yea also his throat. So hole will every thing have a man, if it shall be done as it ought to be done, with all his wits and membres, as men use to say. Pluribus intentus minor est ad singula sensus. He that thinketh many manner of ways, thinketh nothing at all, neither doth he any good. How much more will prayer have the heart alone, hole, and only, if else it be a good prayer.  
This is briefly spoken of the Pater noster or prayer, as I am wont to pray myself. For even yet at this day I suck on the Pater noster, as a Child, eat and drink as an old man, and can not be satisfied of it, and it is also to me the best prayer, even above the Psalter (whom not withstanding I love not a little). Truly, it appeareth that the right master hath ordained and taught it. And it is pity, and great pity, that such a prayer of such a Master, should be so babbled and blabberede, without all devotion in all the world. Many men pray peradventure every year certain thousands of Pater noster. And though they should pray so a thousand years, yet have they not tasted nor prayed ove letter or tittel thereof. Summa, the Pater noster is the greatest martyr (as well as the name & word of God) in earth. For every man doth plague and misuse it, few there be that do consort it in the right use.  
But when I have time and place before the Pater noster. I do also in like manner weth the Ten commandments, and rehearse one piece after another, that I may be made apt. (As much as is possible) to prayer. Making of every commandment four parts, or a fourfold garland As I take every commandment, first as a doctrine, even as it is in himself, remembering. What our Lord God therein so earnestly requireth of me. secondly do I make a thanks giving thereof. thirdly, a confession. Fourthly, a prayer, namely thus, or with such like thoughts or words.  I am the Lord thy God, which have brought the out of the Land of Egipte, out of the house of bondage.  

The first commandment. Thou shalt have none other Gods but me. Thou shalt make thy no graven Image, neither any similitude that is in heaven above either in the earth beneath, or in the water, under the earth. Thou shalt not worship them neither serve them etc.  
Here do I think, first that God requireth of me, and teachet a hartty confidence in him, in all things, and it is his great earnest, that he will be my God, and so must I take him upon pain of damnation. And that my heart should not trust nor build upon any thing else, whether it be goods honour, wisdom, power, holiness or any creature. secondarily, I do thank his infinite mercy, that he so fatherly giveth himself to me damned creature, here beneath, and offereth him self to me undesired, unsought for and undeserved, to be my God to care for me, and will be my comfort, defence help and strength. Notwithstanding that we poor blind creatures have sought so many manner of Gods, & yet should be fain to seek, if he did not cause himself so openly to be heard and did not offer himself unto us in our human language, that he would be our God. Who is ever able sufficiently to thank him for this? thirdly do I confess and knowledge my great sin and unthankfulness, that I so shamefully throughout all my life have despised, and little regarded this hoo●some doctrine & excellent gift, & have so abominably with innumerable Idolatries provoked his wrath & indignation, wherefore I am sorry, & cry for mercy. Fourthly do I pray, saying: Oh my God & Lord help me through thy grace, that I may daily better learn and understand this thy commandment, & do thereafter with a hearty confidence, keep my heart, that I be no more so forgetful and unthankful, that I seek neither trust nor comfort in any other Gods, nor in any Creature. But that I may continue only, sincerely and purely by the mine only Lord God and Father, Amen.  
After this (if I have time and space) the second commandment, also digested into four parts, on this wise.   

The second commandment. Thou shalt not take the name of the Lord thy God in vain. For the Lord will not hold him guiltless that taketh his name in vain.  
first, I do learn, that I must keep the name of God Glorious, Holy and clean that I shall not swear, curse or lie thereby, that I shall not be proud seeking mine own honour & name, but that I shall humbly worship adore, praise and boast his name. And let all this be mine honour and rejoicing, that he is my God, and that I am his poor creature, and unworthy servant. secondarily, I do thank him of his glorious gift, that he hath revealed and given me his name, that I may boast of his name, and be called a servant or Creature of God, etc. That his name is my refuge, as a sure hold (as Solomon sayeth) to the which the Righteous doth fly, and is saved and defended. thirdly, I do confess & knowledge mine abominable & grievous sins, which I have committed against this commandment, from my youth where as I have not only left worshipping, boasting and honouring of his name, but also have been unthankful for such gifts, & have abused the same to all manner of ungraciousness, with swearing lying, deceiving. etc. Wherefore I am sorry, and desire grace and mercy etc. Fourthly, I do pray for help and strength, that I may from hence forth learn this commandment, and keep myself from such shameful unthankfulness, abuse & sins, against his holy name, but that I may be found thankful, and in the true fear and honour of his name.  
And as I have said before in the Pater noster, so do I admonish again, that in case the holy ghost should come among such thoughts, & begin to preach in thy heart with richly illumyned cogitations, Then give him the honour, let these cogitations go, which thou hast taken in hand, be still, and hear him, that can do it better than thou, And whatsoever he preacheth, the same mark, and note it, then shalt thou see marvelous things (as David saith) in the laws of God.   

The third commandment Remember the Sabbath day, that thou sanctify it.  
Herein do I learn first, that the Sabbath is iustituted, not for to go idle, nor for carnal pleasures, but that he should of us be sanctified, but through our works and doings is he not sanctified, for our worhes are not holy, but through the word of GOD, which only is 〈◊〉 hole pure and holy, & sanctifieth all whatsoever is accompanied with it, whether it be time, place, person, work, rest. etc. For through the word are our works also made holy, as Paul saith. 
i. thy. iiij.  i Thi. iiij. That also all creatures are sanctified through the word and prayer, Therefore do I knowledge herein, that at the furthest upon the holy day, I ought to hear and to remember the word of God, and after that to thank him in the same word, and land him for all his benefits, and to pray for myself and all the world, whosoever doth thus use himself upon the holy day, doth sauctifye the Sabbath day, he that doth it not, doth worse than they that labour or work upon it.  
secondarily I do give thanks in this commandment, for this great fair been fyte and grace of God, that he hath given us his word & preaching, and commanded us specially to use it upon the Sabbath day, which treasure no man's heart is able sufficiently to remember, for his word is the only light in the darkness of this life, and the word of life, of comfort and of all salvation, And wheresoever this sweet and wholesome word is not, there is nothing, but fearful and horrible darkness, error, corruption, death, all evil, and the devils own Tyranny, as we see daily before our own eyes.  
thirdly, I do confess and knowledge my grievous sins, and my shameful unthankfulness, that I have so lewdly spent the holy days in my time, and so contemptuousely despised his holy word, and have been so stouthful, unlusty & loathsome to hear the same. I omit that I should have desired it most heartily, or that ever I should have given him thanks for it, & so have suffered my dear Lord and God to preach unto me in vain, not regarding this noble treasure, but treading it under my feet, which he hath suffered of me with mere godly patience and bountyfulnes, and hath not therefore ceased from preaching unto me stilfurth, and from calling me to the salvation of my soul with all fatherly and Godly love and faithfulness, wherefore I am sorry, and cry for mercy and forgiveness.  
Fourthly, I do pray for myself, and for all the world, that our heavenvly father vouchsafe to keep us by his holy word, and not to take the same from us, because of our sins, unthankfulness and slothfulness, That he will preserve us from all sectysshe and erroneous spirits, and false doetrynes, and send us faithful & true labourers in his harvest, that is, true and good curates & preachers, give us grace also, that we may humbly hear, receive and honour the words of them, as his own word, and besides that may heartily thank & laube him for it.   

The fourth commandment. Thou shalt honour thy father and thy mother.  
first do I learn here to know God my creator, how wonderfully he hath shapen me with body and soul, and given me life through my pareutes, and hath given them the mind that they as the fruyie of their body have served me, with all their power, brought me into the world, educated me, tended me, governed me, & brought me up with great diligence, care danger, labour, and travail, and hath preserved me his creation unto this hour in body and soul from innumerable dangers, and necessities, and hath also oftentimes delivered me from them, as though he created me a new every hour. For the devil would not have us live the space of one moment.  
secondarily, I do thank our rich and bountyful creator for me self and for all the world, that in this commandment he hath instituted and preserved the increase, multiplication and entretaynement of mankind, that is, house and Town, being or oeconomyam, and Politiam, for without these two beynges or regiments, the world were not able to continue one year, seeing withoure worldly governance, there can be no peace, where no peace is, there can be no house hold, where no household is, there can neither children be brought forth nor educated, And the estate of fatherhood and motherhode should altogether cease, But therefore is this commandment ordained, which keepeth and entretayneth both housekeping and Townekeping, and commandeth the children, and the subjects obedience. It doth also look to it, that it be done, or if it be not done, it leaveth not the transgressors unpunished, If this were not the children through their disobedience would have destroyed and made waste the housekeping long a go, and the subjects through their sediciou in like manner the Towneshyp or Townekeping, for so much as the numbered of them doth far exceed the numbered of parents & rulers, Therefore is this benefit also inexplicable. thirdly, I do confess & knowledge mine execrable disobedience & sin, that I contrary to this commandment of my God, have not honoured nor obeyed my parents, that I have oftentimes angered & troubled them, & have taken their fatherly correction unpacientely, murmured and grudged against them, despised their true exhortations & admonitions, and have rather followed wicked persons and evil company, notwithstanding that God himself curseth such disobedient children, 
Exo. xx  and denieth them long life, even as we see very many that therefore do perish before they attain to man's state, for whosoever will not obey his father and his mother, must obey the hangman, or else otherwise lost his life wickedly through God's indignation. etc. For all these things am I sorry and I pray for grace and mercy.  
fourthly I do pray for myself, and for all the world, that God will give his grace, & pour out his blessing plenteously, both over the houskeping, and over the Townekeping that we from hencefurth may wax good, keep our Parents in honour be obedient to the rulers, withstand the devil, and follow not his enticing to disobedience and discord, & so help with the deed to amend house and land, and to entretayne the peace to the laud and praise of God, and to the utility and profit of our selves, and that we may knowledge these his benefits, and thank him for them. Here ought also supplication to be made for our parents and magistrates, that God will give them understanding and wisdom peaceably and godly to defend, and to govern us, That he will preserve them from Tyranny, fury, and untragyousnes, that they may seek the honour of God's word, and not persecute it, nor do any man wrong, for such great gifts must be obtained by prayer, as Saint Paul teacheth, or else is the devil the highest Abbot in the court, and it goeth evil and wyldely to work.  
And when thou art also father & mother, than is it here time that thou forget not thyself, nor thy children and family, but that thou pray earnestly, that our merciful father, which hath set the in the honour of his name and office, and will have the also called father, and honoured, will give the grace and blessing, godly, and christianly to rule and to educate thy wife, children and family, give the wisdom and power, well to bring them up, and give them a good heart and will, to follow and to obey thy doctrine. For the gifts of God are both children, and the good proof of them, both the well chancing, and the continuing of them in goodness, else should a house be none other, but a hogs sty, yea a scoolehouse of unthrifts, as we may see by the ungodly rude people.   

The fifth commandment. Thou shalt not kill.  
Here do I learn first, that God requireth of me, that I should love my neighbour, so that I should not hurt him in his body, neither with words, nor with deeds, nor revenge myself upon him, or endamage him, through anger, impatience, envy, hatred or any malice, but should know that I am bound to help, and to counsel him in all the necessities of his body, for he hath commanded me by this commandment, to keep my neighbours body, and contrariwise commanded my neighbour to keep my body, And as Syrach sayeth, he hath committed unto every one of us his neighbour.  
secondly, I do here thank the unspeakable love care and faithfulness towards me, that he hath ordained such a great, strong, defence and wael about my body, 
Psalms, xxxiiij.  that all men are bound to favour and to defend me, and contrariwise I also towards all men in like manner, he doth also straightly command it to be done, and if it be not done, he hath commanded the sword to be used for the punishment of them that do it not, 
Ro. xiii.  else if this his commandment and ordinance were not, the devil would make such a murder among men, that noman should be one hour in sanegarde of his life, even as we see, it come to pass, when GOD is displeased, and punisheth the disobedient and unthankful world.  
thirdly I do here Confess, and lament mine and the worlds iniquity, that we are not only so unthankful for these his fatherly love, and care for us, but also that (which is to shameful) we know not these commandments and doctrine, neither will learn them, but despise them, as though they pertained not to us, or as though we had no thing to do with them, being also careless, and making no conscience of it, that we do so despise, forsake, yet also persecute and hinder our neighbour, contrary to this commandment, or also kill him in our hearts, following our anger fierceness and all iniquity, as though we did well in it. Truly here is it time to lament and to weep over us wicked persons, and blind, wild, ungracious people, which tread, push, scratch, rent, bite and eat ourselves one among another, as the unreasonable and fear beasts, not fearing this earnest commandment of GOD. etc.  
fourthly, do I pray, that our merciful father will teach us to know this his holy commandment, and help, that we may also guide ourselves to live thereafter, Save us all together from the murderer, which is master of all murder and destruction, and give his plenteous grace, that the people (and we with them) one with another may be friendly meek and gentle, and that one may heartily forgive another, and that the one do christianly and brotherly bear the others fault and burden, and so live in true peace and unite, as this commandment teacheth and requireth.   

The sixth commandment. Thou shalt not break wedlock.  
Here do I learn again what god requireth of me, and what he will have of me, namely, that I should live chastely, honestly and measurably, both in thought, word and deed, & leave every man's wife, daughter and maid undefiled, but help, deliver, defend, and do all whatsoever pertaineth to the preservation of their honour and honesty. Also help to stop the ungracious months, that do cut away or steal their honour or honesty. For all this I am bound to do, and God requireth of me, that I shall not only leave my neighbours wife, and his undefiled, but also shall be bound to help, to keep, and to save his honour and honesty, even as I would that my neighbour should do to me in like case, and use this commandment towards me and mine.  
secondarily I do thank the heavenly father for this his grace & benefit, that with this commandment he taketh in his tuition, protection & defence, my husband, son, servant wife, daughter, maid, & commandeth so earnestly and straightly, that they shall not be defiled, for he giveth me safe conduit, He doth also execute it, and leaveth it not unpunished, although he should do it himself, noman escapeth him, he must either pay it here, or else at the last receive his reward for such pleasures in hell fire. For he will have chastity, and will not suffer adultery, even as we see daily in all impenitent and riotous people, that at the last they are overtaken by the wrath of GOD and shamefully destroyed, or else it were not possible to any man to keep his wife, child or family one hour in honesty and cleanliness, for the unclean spirit, for they would use mere dogs feasts, and bestyal a conversation, even as it cometh to pass when God in his displeasure withdraweth his hand, and letteth all things go at large.  
thirdly, I do confess and knowledge my sins (and the sins of all the world) which I have done against this commandment, all the days of my life, whether it be in thought, word, and deed, and have not only been unthankful for this his goodly doctrine & gift, but also have murmured and grudged against god, that he commanded this cleanliness and chastity, and hath not left all manner of uncleanliness and ungraciousenes at liberty and unpunished, have also despised and condemned wedlock etc. Even as the sins of this commandment are of all other the rudest and most known, which are not hidden nor covered. Wherefore I am sorry etc.  
fourthly, I do pray for myself and for all the world, that God will give us grace, to keep this commandment with lust and love, that not only we may live chastely our selves, but also help and counsel other thereto.  
Even so do I proceed with the other commandments, if I have time and space, or if I amlusty, for as I have said, I will have noman bound to these my words or thoughts, but only have showed mine example, which may follow, whosoever will, or amend it whosoever can, & take afore him at one time all the commandments, or as many as he will, for the soul when she desireth a thing, be it good or bad, if it be earnest unto her, can think more in the twynkelinge of an eye, than the tongue is able to speak in ten hours, and the pen to write in ten days, such a swift subtle and mighty thing is the soul or spirit, therefore can she soon execute the ten commandments throughout all the four parts when she will, and is earnestly disposed.   

The seventh Commandment. Thou shalt not steal.  
first do I learn here, that I shall not take my neighbour's goods, nor have them against his will, neither privily nor apearily, that I shall not be untrue nor false, in occupying, serving or labouring, whereby I might get my goods thievishly, but shall live & earn my living in the sweat of my brows, and eat mine own bread with all truth. 
Gen. iij  Iten, that I should help, that my neighbours goods through the above named points be not taken away from him. I do learn also, that God by this commandment doth, assure and defend me my goods, of Fatherly care, & great earnest, for so much as he commandeth, that nothing shallbe stolen from me. And if it be not obeyed, he hath ordained a punishment for it, and hath committed the gallows, & cord to master john, or if he can not, than doth he punish himself, that at the last they must become beggars. according to the common proverb, he that loveth to steal in his youth goeth a begging in his age. Item, wrongfully gotten goods do not prosper. And evil gotten, evil spent.  
secondarily, I do thank his truth and goodness, that he hath given to me and to all the world such a good doctrine, and therewith also protection and defence. For if he did not defend, noman were able to keep one penny, or a morsel of bread in his house.  
thirdly, I do confess all my sins and unthankfulness, how soever I have done any man wrong or falsehood, all the days of my life. etc.  
fourthly, I do pray that he will give grace, that I and all the world may learn and remember this his commandment, & also take amendment thereof, that there may be less stealing robbing, spoiling, falsehood, & wrong and briefly, that through the later day (to which end the prayers of all saints and Creatures are directed Rom. viii.) an end may be made of al. Amen.   

The eight commandment. Thou shalt bear no false witness against thy neighbour.  
This teach us first, to be true one to another, and to eschew all manner of lies and schlaunders, gladly to speak and to hear the best of other. And hereby is a wall and defence ordained for our good name and innocency against the evil mouths and false tongues, which also God suffereth not unpunished, as hath been said of other Commandments.  
Therefore ought we to thank him both for the doctrine & for the defence which he giveth, is so graciously by this commandment.  
thirdly ought we to confess & to desire mercy that we have so unthankfully and sinfully spent all the days of our life, with dying, with false and evil tongues against our neighbour. Whom notwithstanding we own deliverance and preservation of all his honour & innocency, even as we would be done to ourselves.  
Fourthly, we pray for help to keep this commandment from hencefurth and for a wholesome tongue, etc.   

The ninth and tenth commandments. Thou shalt not desire thy neighbours house, nor his wife, etc.  
This teacheth us first, how that we by no colour of right or justice, shall put our neighbour besides his goods or whatsoever is his, but help, that he may keep it, even as we ourselves would, that other men should do to us. And it is also a defence against the spiteful inventions and pranks of the witty men of the world which nevertheless at the last have also their punishment.  
secondarily ought we to give thanks for it.  
Thirdly, to confess our sins with sorrow and repentance.  
Fourthly to pray for help & strength that we may wax good, & keep these commandments of God.  
Whosoever now hath time superfluous, or else is Lusty, may do in like manner with the Crede or believe, and make a fourfold garland thereof. But the Crede hath three great Principal parts or Articles, according to the three persons of the Godly Majesty, even as they are divided before, and also in the Catechismus.   

The first Article of the Creation. I believe in God the Father almighty, maker of heaven and earth.  
Here shineth first a great light in thy heart. If thou wilt have it. And teacheth the with few words that, which can not be expressed with all tongues, nor written with many books, Namely what thou art, whence thou comest, and whence heaven and earth do come. For thou art the creation, making, Creature and handy work of God. That is, of thyself, and in thyself, art thou nothing, canst nothing knowest nothing, and art able to do nothing. For what wast thou a thousand years a gone? What was heaven and earth six thousand year agone? Even so hole nothing, as the thing is nothing, which never shall be made. But whatsoever thou art knowest, canst or mayest, the same is the creation of God, even as thou dost here confess with thy mouth, wherefore thou hast nothing to rejoice of before God but that thou art nothing at all, and that he is thy maker and creator, and can turn the to nothing every moment. Of this light knoweth the imagination of man nothing at all. Many high learned men have sought and searched, what heaven and earth. Man and creature might be, but they have not found it. But here saith our belief, that God made all things of nought. Here is the pleasant garden of the soul to walk in, in the works of God, how be it, it is to long to writ of it at this time.  
secondarily, ought we here to give thanks, that we through the goodness of God are made of nought, and are daily preserved of nought such a goodly creation, which hath body and soul, discretion and the fine wits, etc. and ordained Lords and rulers over the earth, fishes, fowls & cattle. Hither belongeth the. i.ij. and three chapter of Gene.  
thirdly ought we to confess & to lament our unbelieve and unthankfulness, that we have not regarded believed, remembered nor knowledged the same, worse than the unreasonable cattle. etc.  
fourthly, to pray for a true and sure faith, that we may from hencefurth earnestly believe & take the true God for our Creator, according to the saying of this Article.   

The second Article of the redemption. And in jesus Christ his only son our Lord. etc.  
Here shineth again as great a light, and teacheth us: How we are redeemed through Christ the Son of God from death wherein we are fallen after our creation through the sin of Adam, and must eternally perish. And here is it time, like as in the first Article thou must also count thyself for one among the creatures of God and doubt nothing therein. Even so must thou count thyself also for our among them, that are redeemed and doubt nothing at all. And set by every word the first word (our) as jesus Christ our Lord, even so like wise, our suffered Our dead, our risen, that he be all hole ours. And that thou art also under the same our, even as the word itself doth give it.  
secondarily we ought heartily to give thanks for this great grace and be glad of this redemption.  
thirdly, bitterly to Lament and to confess our shameful unbelieve & doubtfulness, concerning this grace, Oh what a heap shalt thou find here for to remember, how much idolatry thou hast used contrary to this, with so many seruynges of saints, and innumerable works of thine own, which have been quite and clean against this redemption.  
fourthly must thou pray that God will keep the by the true and sincere faith in Christ thy Lord, from hence forth unto the end.   

The third Article of the Sanctification. I believe in the holy ghost, etc.  
This is the third great light, which teacheth us. Where this Creator and redeemer in earth externally is to be found and to be taken, and where all things shall become at the last, whereof there were much to say: And briefly this is the sum. wheresoever the holy catholic Church is, there is found God the Creator, God the redeemer, and God the holy ghost, that is to say: which daily sanctified through forgiveness of sins, etc. And the Church is, wheresoever God's word is truly preached and knowledged of this faith. Here haste thou again many things to remember of all that the holy ghost doth daily exercise in the church. etc.  
Therefore give here thanks, that thou art also come and called into this Church.  
Confess and Lament thine unbelieve and unthankfulness, that thou hast not regarded all this. And pray for a right sure faith, which may continue and abide, until thou comest where as all thing shall continue for ever, that is, after the resurrection of the dead in the life everlasting.  
AMEN.   

A prayer against the Pope & the Turks, the Mortal enemies of Christ and of his Church.  
Heavenly Father, full well have we deserved, to be corrected of the.  
But correct us Lord thyself according to thy mercy, and not after thy fury. It is better for us to give ourselves into the correction of thy hands, than in the hands of men or of the enemy, as David prayed also. For great is thy mercy. We have sinned against thee, and have transgressed thy commandments.  
But thou God almighty Father knowest, that we have not sinned against the devil, Pope, or Turks. And that they also have no authority nor power us to correct. How be it thou canst and mayest use them, as thy fearful scourge, against us, which against the have offended, and deserved all mischief.  
Yea dear God, heavenly father, we have done no sin against them, wherefore they might lawfully punish us. But much rather would they, that we with than most abominably should sin against the. For they regard it not, if we to the were disobedient, blasphemed thee, used all manner of Idolatry (as they do) & went about with false doctrine, false faith, and with lies, and committed against the adultery, uncleanliness, murder, theft, robbery, Sorcery, and all manner of enyl. But this is our trespass against them, that we preach, believe, & knowledge thee, God the father to be the only true God, and thy well-beloved son, our Lord jesus Christ, and the holy ghost, to be one only God, yea this is the sin that we commit against them, but if we should deny thee, then should the devil, world, pope and turk fulwel leave us in rest, according to the saying of thy dear Son, if ye were of the world, the world would love her own. etc.  
Here show thy mercy, O merciful father over us, and earnest judge over our enemies, for they are more thine enemies then ours. Because that when they persecute and strike us, then do they persecute and strike thy for the world, which we preach, believe and knowledge, is not ours, but thine, and the work of thy holy ghost in us.  
The devil will not suffer such things, but in stead of the he will be our god, in stead of thy word he will stablis she lies in us. The Turk will set his Machometh in the room of thy dear son jesus Christ. For he speaketh evil of him, and saith: That he is no right God, and that his Machomet is higher and better than he.  
If it be sin, that we hold, knowledge and boast the father, and the Son and the holy ghost, for the true only God, Then art thou the sinner thyself, which workest this in us, and commandest us to do it. Therefore do they hate, strike, and correct thyself, when they for such matters, do hate strike or punish us.  
Wherefore awake O Lord God, & sanctify thy name, whom they blaspheme, strengthen thy kingdom, which they distourbe in us, & let thy will be done, which they will quench in us, and suffer not thyself so to be trodden under feet for our sins sake, of them, that do not correct our sins in us, but would quench in us thy holy word, name, and work, to th'intent, that thou shouldest be no God, & have no people to preach, believe, and knowledge the. vouchsafe o Lord graciously to hear this our petition, and do according to our believe and trust, By the dear Son our Lord jesus Christ, which lyneth and reigneth, with the and the holy ghost world without end.  
AMEN.    
FINIS.  

☞ Seek peace and ensue it.  Psal. xxxiij. i Pet. iiij.  printer's device of Walter Lynne 
❧ Imprinted for Gualther Lynne, dwelling upon Summer's kaye, by Byllinges gate. In the year of our Lord God. M.D.Xlviij.  
❧ Cum Gratia, et Privilegio, ad imprimendum solum.