The last will And last confession of martin Luther'S faith concerming the principal articles of religion which are in controversy/ which he will defend & maintain until his death/ against the pope and the gates of hell drawn forth by him at the request of the princes of germany which have reform theier churches after the gospel/ to be offered up at the next general council in all their names & now published before that all the world may have an evident testimony of his faith if it shall fortune him to die before there be any such council/ translated out of latin  
Beware of the pope & of his false prophets and bissopes for they will come in sheeps clothing and in angels faces but yet inwardly they are ravening wolfs.   

The articles contained in this book/ be these following.  

Of the divine majesty of god/ and of the iij. persons in one god head.  
Of the office of jesus christ & of man's redempcyon  
Of the mass wherein purgatory/ appearing & walking of dead sperites/ pilgrimages/ gyldes' & almaner of brotherhood saints relics & pardons are confuted.  
Of the invocation of saints  
Of collegys' & monasteries how they ought to be ordered.  
Of the authority of the pope.  
Of sin.  
Of penance/ contrition confession & satisfaction.  
Of the gospel  
Of baptism.  
Of the baptism of infants.  
Of the sacrament of the body & blood of christ.  
Of the keys of the church.  
Of confession or absolution.  
Of excommunication.  
Of giving of orders & of the calling of ministers.  
Of the marriage of priests.  
Of the church.  
how man is justified before/ god & god works  
Of the vows of monks & friars.  
Of the tradutions of men.    

When Paul bishop of rome the third of that name did proclaim & appoint a general council to be holden at mantua in the year. 1537. at the fest of pentecost which within a while after he would have had at some other place and not at mantua/ in so much that it was uncetten where he would or might best appoint it/ in the mean time we thought surely either to be called unto the council together with other/ or else to be condemned there uncalled/ wherefore this labour was required at that time of me that should gather our whole doctrine in to certain special chapters and principal articles/ that if the council schuld go forward in earnest/ all men might have a sure knowledge wherein and how far we would or colud give place to the papists/ and again in what sentence and mind we have determined fully with ourselves to abide and remain constantly for ever. And up on this request I did gather these principal articles. set forth in this book/ which I delivered to the whole number of them that have received our doctrine. And they all with one consent did receive and approve them/ in so much as it was determined among them that if the pope with his part should once dare be so bold as to hold a right free/ and lawful council without any false fraud deceit or dissimulation/ that than these articles with the confession of our faith shuldbe offered up unto them. But the court of rome abhorreth so sore from a free council/ and avoideth from the light so shamefully/ that it hath made even them which stand on their side/ utterly to despair of any general assemble/ not only that this court of rome will never call any free council/ but also that it will never be content to suffer gladly any council/ to be had/ with the which thing even they themselves are offended & discontent/ as they have a good cause/ and are sore grieved therewith/ for as much as they perceive that the pope had rather all christian men to perish and go to the devil/ and that all their souls sschuld perpetually be danned/ than to suffer himself/ his carnals/ bisshopys and shavelings to be reform brought in to a right way or to oves cease his tyranny. But I not with stonding thought it best to publyssh & set for't these principal articles of our doctrine for this cause/ that if it shu●… fortune death to pervent me before any co●…sel should be gathered as I both hope and 〈◊〉/ for as much as these wretches/ abhor●… the perfect light like owels/ contendand 〈◊〉 so busily both night and day to hinder and prolong all maver of consellesyit the people myglit have devoir more in time to come my confession and the testimony of my faith at hand to use read and look upon wherein as I have continued until this day so will I still remain so long as I live by the grace of god. for what should I say/ or how should I complaime? I am yet alive/ I write I teach/ I read & preach daily/ and yet there be certain venemos serpents not only among our adversaries but also among our false counterfeit brethren which will seem to hold withus' which do utter & betray themselves studying maliciosly & falsely to wrest mine own writing mine own doctrine/ against myself/ even before my face/ I myself looking up on them & also hearing them/ and yet the themselves know well-enough that I teach the contrary. Thus like false thieves they abuse the labours & sweat of my brows to the maintenans of eher venom & poison. What will they do (think you) when I am dead? It is my part and duty therforto resist/ withstand & confound them whiles I live. But how can I alone stop all the moths of the devil? of them specially which (as they are all poisoned and infect) will neither hear nor consider or mark such things as we writ/ but apply their minds an study to this thing only. most shamefully to wrest/ corrupt mistake/ and pervert our words in every line The devil of hell/ or at the least the wrath of god confute such wretches as they are worthy. I do often times remember the saying of good gerson/ which doubteth whether any good book ought to be published in writing or no? If nothing should be writne than are the souls of many one neglect and not regarded which by such writings might have much help and remedy. And again on contrary part when any thing is written/ than the devil with an infinite number of most spiteful & pestilent tongues is ready at hand/ to infect/ poison and pervert all things that no man can receive & take any profit thereof. And yet not witstonding all the world saith what they win: for after they began once to forge lies up on us/ and went about to withdraw men's hearts from us and to winne them to themselves with lying/ god hath done and wrought his work and will effectuosly. and hath brought to pass that many do daily serve from them andi oncline to us and thus by their lies they have procured themselves perpetual shame and dishonour/ which thing god doth yet daily also. I must needs show & utter a certin story that cometh now to my mid There was at wittenberg a certain do●tor sent hither from france which said openly before our faces th● the king his master did surely believe that there was no manner of church or congregation with● us/ no manner of rulers nor officers. And that there should be no manner of matrimony but that every man should run at large now to one woman now to another even after the manner of brute beasts/ and agaime that it should be lawful for every private man to use or misuse/ do or undo all manner of thinghs after his own will & just etc. Now tell me I pray you with what face shall these men dare look up on us at the latter day before the judgement seat of christ which have tolder persuaded by their letters & writings/ this Fig & other people & noble men such monstros & abominable lies/ for true tales? Christ all our lord/ & the most rightful judge, is our witness that they lie shamefully up on us and have ever done: whose sentence and judgement condemning them to everlasting damnation they shall not choose but hear & abide. This am I sure of Now god turn & convert them to repentance which can by any possible means be converted/ as for other everlasting and most cruel ponischment & damnation doth remain for them. But now to come to my putpose again/ I would wissh surely once to see a true council whereby many controversies might be taken a way and many men might receive profit: not that we ourselves have need o any such council or plament for our churches are so lighned & confirmed in the pure word/ of god in the true use of sacraments/ and in the knowledge of all good order & all good works that for our cause we desire no manner of perlament or council/ for we cannot think that any council can teach us a more perfect order than we have. But we see with deep sorrow & lamentation of our hearts many parishes miserably destitute/ forsaken & unregarded both of bishops and of prebendaries: we see in their diocyses & parishes after what sort the silly miserable people do live and die for whose salvation Christ himself suffered death up on the cross: and yet they can not be suffered to hear neither him their true shepherd & pastor/ nor yet none of his speaking and preaching unto them for the which cause tremble & fear vehemently less god will shortly call & bring all the world to a council by some angel/ which shall utterley destroy us all/ as he did once Sodom & Gomor/ for as much as we contemn & mock him so lightly thorough our counsels. And beside those things which are necessary to be reform in the spiritualty/ (as they call it) there be an infinite number of abuses in the temporal regiment to be redressed. for there is uncharitable grudgd and dissensyon between princes and other nobles: and usury & covetousness have so far prevailed & hath so drowned the temporalty even like a flood or a see) that now in the place of the law are crept in/ riot/ unmeasurable excess/ wantonness/ pride in apparel/ gluttony bankerting/ dise/ cards and pomp/ withal kinds of vices & mischief/ disobedience of subjects and housoldes toward their heads/ pestilent enhansing of all manner of merchandise in buying & seiling/ these I say/ with an infinite sort such life/ have so prevailed that they can not be reform in X. counsels nor in XX. assembles. These principal matters both of the temporalty & of the spiritualty/ if they should be entreated of in a general council/ they should make us to have so much labour and business/ that we should soon forget & little regard the foolish trifling about long gowns & broad shavyn crowns/ fryres girdles/ bishops forked caps/ carnal hats/ and croser staves with such other trifyls. for it were time enough to entreat of the choice of meats/ the difference of garmeetes short or long of the shaving of crowns & of cloisters/ after that the principal articles of the faith with a godly politic order for the comonwelth were determined & concluded by the word of god. But if we will swallow op Vhole camels/ and strain gnaties/ if we will receive & suffer great beams in our eyes & pluck out the small moties/ if we will stumble at a strain & leap at a block/ we need not be so greatly cariful for any counsels. wherefore I have made but a very few chapters & principal articles for else we have so many commandments given us of god to be observed in his church/ in the comynalty/ and in every particular house & parissh/ that we are never able to perform them. wherefore what need is it to make many acts decreys and traditions beside? specially if the principal articles and commandments enjoined us by god himself be neglect and nothing regarded/ as though god must give place to our foolish trifles because we tread his special commandments/ under our feet like swine. But our sins do so sore vex oppress & lad us that they will not suffer god to have mercy upon we/ because we do not repent nor amend/ but rather study and labour to stablish & maintain all manner of wickedness. O merciful lord jesus christ/ were save then thyself to celebrate a council & to redeem thy elect thorough thy own glorios presence for of the pope and of his adherents there is no hope at all. they will in no wise receive the. wherefore help thou us poor miserable creatures/ crying & calling unto thee/ seeking the earnestly/ for the abowndant mercies safe that thou hast given thorough thy holy spirit which liveth & reigneth with the & with the father to be praised & glorified for ever and ever. Amen.   

The first part containeth the special articles of the divine majesty of god.  

I. We confess first that the father/ son/ & the holy ghost in one divine substance & nature be●… distinct persons & yet one god which created heaven and earth.  
II. That the father was without begimming ano the son had his begimming of the father/ and that the holy ghost did proceed of them both  
III. That the father nor the holy ghost did never take up on them man's nature/ but theson only.  
FOUR That the son was so incarnate that he was conceived by 〈◊〉 the holy ghost without any man's help/ & born of the pure & holy virging Mary. and after ward that te suffered his passion/ died & was buried/ destended to ●e hellies. Rose fro death/ asceded heaven sitteth at the right hand of the father/ and that he shall come to judge the quict & the dead etc. as the common creed of the apostles/ the crede song in the mass/ and the creed of athanasius do teach.  
Of these articles there is no controversy contention for both parts do confess all these things/ wherefore it were but folly to entreat more largely of them   

The second part containeth the articles of the office & work of jesus Christ and of our redemption/ and of all his bemifights & acts which he hath done for us  
In this article this is the first & principal some that jesus Christ our god & lord suffered death fo● our sinnys & rose again to save us/ Roma. 4. Item that he is the only special lamb of god/ which taketh a way the sins of the world. johan the i. And that god hath laid the iniquity of all man kind upon his back/ Esai. 53. furthermore all people have sinned and they are made rightuos again/ or saved/ freely by the mere grace & mercy of god thorough the redemption of jesus Christ & thorough his blood Roma. 3. And for as much as this grace & mercy must be received by faith (for no man can obtain it by any work not yet by the law nor by any merit) therefore it is certain & manifest that we be justified by faith as holy paul testifieth the 3. to the roma. saying we suppose man to be justified by faith without the works of the law. Item that he might be just & the justifier of him which believeth in jesus. etc.  
From this article can we not move one hearbreade/ though se haven & earth should fall and all the world go together to wrack/ for there is no nother name under heaven where by we can be saved/ Actu. 4. Item/ Esay. 59 we are healed thorough his stripes.  
This article is the whole foundation & ground both of all that we teach and also live against the pope/ the devil and the world. wherefore we ought in no wise to doubt of this article.  
Else all together were done/ and at a point/ and the pope/ the devil with his whole rabble should have the victory of us and triumph cover us.    


The second article.  
The mass that is commonly used in the papistry is the highest & most horrible abomination that ever was/ and it is as contrary to the principal article of the faith as heaven is to hell although among all the popisch Idolaters it is the most precios/ daī●… and bringeth most lucre to the purse. for all men have believed surely that the sacrifice & work of the mass though it were done of the most rascal skull you in the world/ yet it should deliver men from all their sins both in this life and also after this life in purgatory/ which thing can no thing do not perform save the only lamb of god as is before said. Wherefore we will give no place in this article/ nor grant any part thereof. And if any man chance upon some reasonable papist/ let him axe him gently/ for what cause they labour to maintain the mass so obstinately/ specially seeing it● is nothing else than a man's invention and no ordinance of god. And it is lawful to neglect and break man's traditions/ as christ saith- Math. 15. they honour & serve me in vain teaching the doctrines/ traditions & commandments of men. And again it is a thing of no necessity and it may be left welmough with out any sin or peril.  
Thirdly. The sacrament may be received after a better mor profitable and a more wholesome way/ according to the institution of christ: which way is only profitable & none but it. wherefore why should we bring the world in to so heavy a misery & danger for a fancy of man's brain/ and a trifel of nought Let the people be taught in common sermons/ that the mass being an imagination of man's brain may be taken a way & disamulled with out any sin/ and that it is a matter of no damnation to despise the mass/ for a man may obtain everlasting salvation with out the mass/ and after a better way than by it. Now if the people were thus taught/ there were no doubt but that it should come in to contempt alone of itself without any labour/ not only among the simple people/ but also among all good/ wise & virtuous men.  
And this thing might be brought to pass the better/ if they were instruct/ that the mass is a perloes & a dangeroes thing/ imagined of man's brain with out any commandment or will of god.  
fourth for as much as there have been an infinite number of most detestable abusis thorough out the whole world by the reason of buying and selling of masses/ it is a lawful & a sufficient cause wherefore all masses ought to be disannulled & forbidden/ though it were for no nother cause than this only that those abuses might so be removed/ although there were some goodness or utility in them as there is none at all. And they ought rather to be abolished that these abuses might be forbidden/ specially seeing such masses be unprofitable/ unnecessary/ and full of peril and danger/ and agaime all things both more necessary more profitable & also more certain/ may be obtained/ though there were n● such mass.  
Fifly/ the mass neither is nor can be/ nothing else than a work of men (as the old canon and all old boke● do also testify) yea and invented by most wicked rascals/ for this purpose that every man might reconcile both him self and other unto god and both obtain & merit remissi- of his sins and the favour of god thorough he aring/ saying or causing it to be said. for when it is done/ said or hard even most holily/ it is done said and hard for no other end than afore rehearsed. for unto what other use or utility can it serve? wherefore it must needs be condemned and taken a way/ for it is against tpe principal article of our redemption/ which saith that no manner of priest or shaveling noither good nor bad/ nor no manner of work or sacrifice/ can take away our sins/ save only the lamb of God/ the some of God. further more if any priest will use this excuse/ cloak & pretence to say that he ministereth the sacrament to himself alone/ for this purpose that he may the more perfectly with better diligence & reverence receive it/ let him know that this is no earnest but a pretenced excuse for who so ever will use this supper perfightly and reverently to confirm his faith & to have any profit thereby/ must receive it in the true sacrament ministered/ according to the institution of Christ. But for a priest to minister the sacrament to himself alone/ it is but a face and an imagination of man● brain/ both uncertain/ dangeros/ unprofitable and also forbidden. And who so ever doth so/ he doth he cannot tell what/ for he contemneth the word of god and followeth a false face/ opinion and imagination of man's brain. And (although all other things in it were never so probable) yet it is unlawful for any man to use the comonn sacrament of the whole church/ privately to his own use alone/ after his own foolish imagination & false persuasion contrary to the word/ of god/ privately and not together with the common whole congregation: and so they handle the sacrament of christ as a thing of light reputation. for this sacrament was not institute to be used of one alone but it was given to the whole multitude to be used commonly of many together.  
I am sure that this article of the mass/ shall be one of the special articles which shall be called into controversy/ when so ever there be any general council. for if it were possible/ they would rather grant us all other articles than this one. And carnal campegius at the council holden at Augspurg/ did openly say that he would rather suffer himself to be racked & every member of his body to be teared from other than that the mass should perish or be condemned. And I for my part/ by the grace of god/ will suffer myself to be consumed into ashes/ before I will permit any popish priest or patched shaveling to be either equal or superior to christ my Lord & my Saviour. Wherefore we are & remain for ever emnies & contrary one to another. They perceive right well/ that if the mass were condemned/ than the whole papistry were clean over thrown: and therefore they would rather see us all poisoned &  (if they could) than to grant us this one article. Beside all this/ this Dragons & devils tail the Mass, hath been the cause & the very mother of much blasphemy/ and of purgatory. where/ thorough soul masses for the dead/ thorough dirges & commendations/ thorough month minds/ trentals/ year days/ & bowel masses & chantry masses to be said in their cowrse (& specially on sowlemasse day/) they have been wholly altogether occupied in purgatory and with nothing else than with purgatory/ inso much that the mass hath been used & usurped in a manner for the dead only/ where as christ did institute his sacrament for the living alone.  
Wherefore Purgatory with all his pomp/ high honour and merchandise must be taken for a mock & a mist of the devil. For it is contrary to the principal article of our redemption which teacheth that all souls be redeemed & delivered thorough no works of man/ but only therow christ alone. Furthermore we have no commandment of god concerning dead souls/ and therefore this purgatory/ although it were no error or Idolatry/ might lawfully be condemned.  
The papistrs are wont to allege. S. Austen. for this article & they city the testimonies of divers doctors which have written (as they say) of purgatory.  
They think that we understand not/ for what purpose they speak such sentences. S. Austen writeth not that there is a purgatory/ neither hath he any place of scripture whereby he can prove it: but he leaveth it in doubt whether there be a purgatory or no/ and he saith that his mother required to have a memory at the altar or the receiving of the sacrament which thing whatsoever be/ it is nothing else than a supersticyos imagination of a few men/ which can make no article of our faith/ for that is the office of god alone. But the papists do so wrest & writhe such testimonies of men/ that the people should believe more faithfully/ their filthy/ wicked and abominable machandise of selling & offering masses into purgatory for dead souls etc. Which they shall never prove by S. Austen. When they have one's condemued those putgatory merchandise of masses (werof S. Austen did never in his life ones dream) than will we dispute with them whether. S. Austen without any authority of scripture/ aught to be received & allowed or no/ and whether it be lawful to have memories of dead souls when the sacrament is received or no for we may not take all the doings and saing of holy fathers for articles of our faith. For by that means/ their manner & order of living/ their clothes or garments and their houses also wherein they did dwell aught to be esteemed as articles of the faith/ like as the relics of saints have heretofore been esteemed. But the word of god only must make articles of the faith/ and no creature beside/ no though it were an angel of heaven.  
Secondarly/ up on the mass have risen many iugglinck sotiltes of false sp●rytes which have appe●ryd under likeness of men's souls/ desiring to have masses/ dirgys'/ pilgrimages and such kind of almassies to be done for them/ with such lies and disceitesul mocks as no man can rehearse/ which all the world must be compelled to esteem as articles of the saith/ and to live after their appointment.  
And the pope hath confirmed also/ all such things/ as he hath done the mass and all other abomination.  
Thirdly. The mass was the cause of pilgrimages/ for in pilgrimages/ the people have sought masses/ remission of sins & the mercy or favour of god. And the mass hath been the head captain of all these tgings. And it is wonder that such things should be imagined/ seeing it is so manifest that there is no manner of mention of pilgrimages in the word of god/ and again it is evident enough that they be unprofitable for as much as we have many better things than pilgrimages/ & finally they may be left & forsaken with out all sin/ peril or danger. Why do men run from their own cities & parishes/ forsake the word of god/ their wives and children (which all be necessary things & commanded us by god to stick unto) and in stead of them follow and delit their selves in unprofitable/ folissh/ daugeros things & deulissh errors/ but that the devil hath procured & stirred up the pope to command & confirm such things/ whereby many people might be seduced from christ & fix their hope & trust in their works? and also (which is worst of all) to commit daily Idolatry. furthermore/ I say/ it is no necessary thing/ having no commandment of god nor no word in the scripture which counseleth men thereunto/ and it is also a doubtful dangeroes & a noisome thing. wherefore in this article we ought to grant nothing nor to give no place at all/ unto our adversaries. Let the common people be taught that pilgrimages be not necessary/ but full of peril and danger/ and than after ward/ let us see where any pilgrimage shall remain or where a man shall find any.  
Fortly/ brotherhodes/ fellowships & gyldes wherein abbeys colleges & whole diocese/ parson's & vicar's have bound themselves one to another by letters patents/ and every one made other bretherr partakers of all their masses and good works etc. as well for the dead as for the living/ (which is a filthy & an abominable merchandise) And it is not only an invention of man's brain not contained in the express commandment of god/ and unnecessary/ but it is also contrary to the first article of our redemption wherefore it is in no wise to be permitted or suffered.  
Fiftly. The relics of saints (in the which point so many manifest lies & foolish trifles have been tried of dogs & horse bones/ that even for such falsehood whereby the devil hath bleared the world/ they aught to have been condemned long ago/ although there had been some goodness in them) what be they? are they not unnecessary & very unprofitable things/ which the word of god never cownceled any man to use? But yet this is the worst point in them/ that men have imagined that they should obtain pardon and remission of sinnies rhorow such relics (life as they have imagined of the mass) as though it were a good or an high honour and service of god.  
Sextly. Masses have been the occasion of pardons also: which have been granted both to the living & in the dead (but not for nought with our money) in the which pardons that false traiteroes judas or pope hath sold the merits of christ/ with the vain or superfluos merits of all saints/ and of the whole universal church. wherefore they ought in any wise to be condemned. for they lack not only the word of god to approve them/ (having no commandment to be used/ and being things of no necessity) but they are also cleame contrary to the first article of the faith. for we obtain the merit of christ/ not by our own works or with any money/ but by faith thorough the free grace & mercy of god with out any money or any merits of our own/ which merit of christ is offered unto us/ not by the authority or pour of the pope/ but in the gospel and word of god.   

Of the invocation of saints.  
The invocation of saints is also an abuse of Antichrist which repugneth with the former principal article of our redemption and it obschureth or drowneth the knowledge of christ.  
And there is no commandment/ council or example thereof in the holy scripture/ and agaiine although the praying unto saints were never so good (as it is a very devilish abuse) yet we may receive all things much better & also more excellent/ of christ than of any saint. And not with standing that the angels do pray for us in heaven (as christ himself also doth) and the saints hereupon earth/ and peraventure they that be in heaven also/ yet it followeth not thereupon that we ought to invocate/ honour or pray unto angels & saints or to fast/ keep holy day/ sing or hear masses & to sacrifice or make any oblation in the worship of any saint or angel/ nor yet to build any temples or altars or to make any service for them or to worship & serve them many divers ways/ to take them for patrons or defenders to seek help for all manner of things of them and to believe that everyone of them hath a peculiar proper vertu by himself/ some for one thing & some for another as the papists both teach and do. For it is very mere Idolatry so to do for as much as all such honour is peculiarly due to god only & to no other. Thou mayst/ I will not say contrary/ as a christian man and as a saint pray for me/ up on earth while thou livest/ not for one thing/ but for all manner of things: notwithstanding I must not by & by/ honour the and call up on theas a god/ nor yet set up a fasting day & an holy day in thy honour/ or to ordain masses to be hard & said or any other oblations to be done in thy honour/ and so to put & fix all the hope of my salvation in the there be other ways where by I may have the in reverence/ love thee/ rejoice in thee/ and give the thanks in christ. Now if these Idolatrissh service and honoriug of angels and dead saints were drowned and brought out of memory/ all other honour about them could not greatly hurt/ but should daily decay. for first if all hope of lucre & profit were taken a way/ and again if that the people were persuaded that they could obtain no manner of help or profit neither corporal nor spiritual/ bodily nor ghostly by their honouring or invocating of saints/ there would be but few that would worship any saints whether they were in their graves or in heaven. For no man would greatly remember them/ no man would serve or honour them for nawght of love only. This is the some and effect of all together. What so ever is in the mass/ what so ever is sprung up thereof/ and again what so ever is annexed unto it we can in no wise suffer but we must needs condemn them to the devil/ that we may have/ use & retain the pure & certain holy sacrament according to the institution of christ with true faith.   

The third article.  
The colleges of prebendaries and the manasteries were at the first ordained for a good purpose that learned men and virtuous women might be brought up in them. wherefore they ought to be reform/ that they were first ordained/ that the church may never be destitute of learned curates/ preachers and other ministers which may be called out of such colleges into the common wealth to be officers in cities & cownteys Like wise of virgins well brought up which may after ward be virtuous matrons and good house wives. And if monasteries and colleges will not consent nor apply themselves to serve unto these & such like uses/ it were better that they were utterly destroyed/ supressed and overthrown than that they should be reputed more holy (than the common sort of christian men and than other oyders/ states & conditions of life institute of god himself) only for their wicked superstitions ceremonies & service invented by man for all these opinions do repugn with the first principal article of our redemption thorough Jesus' christ.  
Beside this they have no commandment of god neither/ no more than all other traditions and fansies of men: they be not necessary neither nor profitable being used as they be/ for they cause many dangeros and perlos troubles & vexations. for the prophets themselves do mave all such service & ceremonies invented by men.  
aven that is to say comberoes things.   

The iiij Article.  
The pope neither is nor can be by the law & commandment of god the head of the whole church/ for that is christ alone and nome but he: And the pope is nothin else but the bishop/ curate or parissh priest of Rome and of them that of their own will or by the ordinance of man/ that is to say by the temporal ruler are appointed to be under his cure/ not to be subject to him as to their highest lord & prince/ but that they should like christian men live together with him like brethren & fellows of the same degree/ like as the old counsels & the time of cyprian do evidently declare.  
But now there is no bishop in the world that dare call the pope/ brother/ as they did commonly in those days  
But even emperors & kings are fain to call the Pope their lord. which thing we neither will nor ought nor yet can we with a safe conscience condestend or grant unto it. Who so erer please to do it/ he shall do it alone for us. Here up on it followeth that all such things as the pope hath done/ made/ or ordained/ thorough his false/ vain/ wicked and usurped tyrannical pour/ have been and be yet the arts and ordinances of the very devil/ and purposely devised to the destruction of the holy universal Christian church (so mach as lay in him) and to the overthrowing of the first principal article of the redemption of jesus christ those ordinancies only except which concern the polytick state of the temporal common wealth/ wherein god giveth also many good & wholesome things to the people divers times thorough tyrannies and godless wretches  
There be papers and bulls of the pope wherein he roryth like a lion (as the angel painteth him properly in the 12. chap. of the Apocalip.) saying that no christian man can be saved except he serve him & be obedient to all things which he commandethe/ sayeth/ & doth All things are as much to say as thus/ although thou bylevyst in christ and hast obtained of him all manner of things/ yet all is to no purpose nor effect except thou wilt honour me for thy god/ be subject to me and obey me etc. And yet it is manifest that the holy church had no such pope or bishop within thest viii. hundredth years. And even at this day the grecyans and other nations be not subject to no such bishop or syran nor never were. Wherefore as we have of ●t said it is but a foolish Imagination of man's brain/ whereof there is no commandment nor mention in the holy scripture/ and it is both an unnecessary and also a superfluos thing/ for the holy christian church can stand with ourt any such head: and it had been happy for the church of god if the devil had never exalteed nor set up such and head. Further more the whole papistry/ the pope with his whole rabble of carnals/ bisshapys/ canons & such other/ be unprofitable & superfluos members in the church for they do no office pertening to a christian man Thus the church may well consist and remain though the pope were condemned to the devil.  
imagine that the pope would grant himself that he were not the supmme head of the church by any law or commandment of god/ but only because there ought to be one head in the church where unto all other might lean & depend that a concord & unity might the better be kept among christian men against all sects and heresies. Such an head ought to be chosen by the consent of all men & it ought to be in the liberty and power of men sentyme to change some time to depose such heads like as the council of constance did with certain Popes: which counsel did depose iiij. pope's one after another & did chose the forth. But imagine (I say) that the pope and the court of rome would grant thus much (as the will never do/ for than should he be compelled to suffer his whole kingdom and order to be overthrown and destroyed with all his canon law and all the books thereof/ and again he cannot grant it for it is contrary to his oath yet/ I say/ though he would grant it/ it were nothing profitable to the church to have any such head and there should rise by that means many more sects than were before/ for seeing no man were bound to owe any obedience to such an head by the law and commandment of god but only every man to submit himself under his subjection of his own fire will/ he should easily & soon come in to contempt and be rob or spoiled of all his membros. finally such an head ought not to be at Rome or in any private place but in all places and in every church/ where so ever god had given any such and office.  
But oh lord what a great confusion & business would this thing engender? wherefore the church can never be better ruled and preserved than if all men should live together under ove head christ/ and that all bishops (so much as pertaineth to the office of a bishops should be of like pour & authority (alshough they were not like in gifts. and knowledge) and so consent with all diligence in uniforwe doctrine/ faith/ sacraments/ prayer/ & other works of love & charity. Thus writeth. S. jerom that the priests & bishops of the church of Alexandria did rule the church commonly together one with another/ like as the apostles did/ and all bishops after ward did like wise in the universal primitive church until such time as the pope began to lift up his head above them all. This part proveth evidently the pope to be antichrist/ which had extolled himself above christ and bend himself 'gainst christ.  
He will grant no man to be saved without his authority and pour/ which pour not withstanding is nothing at all: neither ordained nor commanded by god. What is this else than to exalt himself above god and to bent himself as adversary against god as. S. Paul saith?  
The very Turck and hell itself/ though they be never so great enemies of christendom/ did never any such thing  
They permit and suffer all men to believe in christ who so will/ only they take tributes of christian men & they require all outward obedience.  
But the pope forbiddeth us to believe in christ saying that we must obey him/ and so we shall obtain salvation of our souls.  
But we will not obey him to die there for/ we will rather submit ourselves to death in the name of god.  
All this business is risen hereupon that the pope will have himself named the head of the universal CHRISTIAN church by the law of god whereupon it must needs follow that he compareth yea & preferreth himself unto christ: first he called himself head of the church: after that/ lord of the church/ thirdly supreme lord of the universal world/ and finally the god of the earth/ in as much as at length he went about to command the angels of heaven.  
And if the doctrine of the pope be tried by the the scrspture & were compared therewith/ we shall prove and find that his doctrine even whereas it if best/ was taken out of the civil and heathnissh law/ and that it giveth laws and perceptes of civil matters and of civil judgements as his own decretals do testify. After ward his doctrine teacheth certain ceremomonies of temples/ of garments/ of choice of meats/ of difference between priests and lay men and of such foolish things/ juggling sotelties and fantastical trifles an infinite number. And in all these things there is no word nor mention of christ/ of faith● or of the commandments of god. Insumma● there is nothing in his doctrine but develisshnes/ and his lies of masses/ purgatory/ monasteries/ works and ceremonies (all which be the very papistry) he contendeth to set above christ & god and against god/ condemning/ killing/ and persecuting all christian men which will not extol & honour this his abominable wickedness above all things in heaven and earth. for the which cause life as we can not find in our hearts to bow to the devil & to honour him for our lord & god: Even so life wise can we not suffer his Apostle the Pope/ or Antichrist the supreme head & lord in his kingdom. For to lie to murder/ and te destroy the soul with the body be the very natural properties of the pope's kingdom.  
Now the council shall find & have enough in these iiij. articles/ to condemn. for they neither can nor will grant us the least part or point of them. Of this thing we ought to doubt nothing at all/ yea we must rather comfort our hearts with this hope and trust that Jesus' christ will fight against his emnies and persecute them both with his spirit and also with his coming which thing god grant/ Amen.  
As for us let us not look that we shall not be suffered to stand before the emperor or any civil judge & rueler/ as we did at augspurg where the emperor did hear our cause and matter favourably/ But we must stand before the pope and the devil himself which will not hear any thing at all/ But with out any cause will judge us condemn us to death/ and compel us to Idolatry whether we will or no/ wherefore we will never in our life kiss his feet nor say you are my good and gracios lord/ but we will say (as the Angel sait to the devil in Zachary) god pomissh the Satan/ thou adversary of god.    

The third part of the articles.  
Of the articles that follow it were better for us to entreat of them with learned and wise reasonable men/ or among ourselves than with the pope which with his whole sect and faction with him but riches/ honour/ pomp power are only in reputation with him.  

Of sin.  
In this article we are compelled to grant with S. Paul the v. to the romans/ that sin entered in to the world by one man Adam/ thorough whose disobedience all men are made sinners and subject to death and to the devil. Now the operations of this sin/ are evil works such as be forbidden in the ten commandments/ as be these distrust in god/ false faith/ Idolatry/ to be with out all fear of god/ presumption/ desperation/ blindness of heart/ and to conclude in a some/ the ignorance and contempt of god. After these/ to lie/ to swear by the name of not to pray/ not to call up on god/ to despise or neglect the word of god/ to be disobedient to parents. Item murder/ fleshly lust/ theft & falsehood. This original sin is so great a corruption of nature/ that no manner of reason can see & perceive it/ and therefore it must be believed by the revelation of the holy scripture/ Psalm. 51. Roma. v. Exodi. xxxiij. Gene. iiij.  
Wherefore it is a manifest error and a blindness repugning with this article/ to say as the school divines or dunsies have taught first that after the fall of Adam all the natural strength of man doth remain perfect & uncorrupt.  
And that man hath naturally a right reason and free will/ that he may satisfy & fulfil the law of god.  
Secondorly That man hath free will so that he may do all good and eschew all evil. & again on the contrary part/ leave that which is good and follow the evil.  
Thirdly That a man by the proper strength of his own nature may satisfy and fulfil the whole law of god.  
Fortly That a man of his own natural strength can love god above all thing/ and his neihbor as himself.  
Fiftly That if a man do & perform so much as he is able to do/ than shall he surely obtain gods favour.  
Sextly. That it is not necessary for him that will receive the sacrament/ to have a purpose to live well afterward.  
But that it is ●ufficient if he have not an obstinate and wicked purprse to sin: so good is our nature of itself/ and so such efficacyte is the virtue of the sacrament.  
Sevently. That it is not taught in the scripture that it is necessary for him that will do any good work/ to have the holy ghost with his grace.  
These & such like errors have sprung up of blindness and ignorance/ because they were ignorant both of sin/ & also of christ our saviour: and they be very heathnissh opinions which we can not suffer nor abide. for if they were tue than did christ die in vain/ for as much as there is no corruption nor sin in man (after their opinion) for the which christ needed to have died. Or else he must have died for the body only & not for the soul/ for the soul is uncorrupt and the body only subject to death after this opinion.   

Of the law.  
In this article our judgement is that the law was given by god to bridle & refrain us from sinning partly with threatenings and with fear of punishment/ partly with promises of grace/ favour and other benefits: But all these do help but little by reason of the corruption and wickedness which sin doth engender in man for hereby some which are emnies of the law are made worse: for as much as they desire more fervently to do such things as they are forbidden to do by the law/ and they do not gladly such things as they are commanded to do.  
And thus in as much as they are feared by pomisshment/ they offend now still more against the law than they deed before. Now such are unrecoverable and damnable, persons past all amendment for they commit sin & wickedness as oft as any occasion of sinning is nffred.  
There be other some/ which are blind/ and boast & extol themselves/ supposing that they can save themselves thorough their own pour & strength/ thinking themselves able to keep And perform the law as is before said of the school divines or Sunses. And by such means/ become they hypocrites and only coloured saints/ holy outwardly only.  
But the chief office & effect of the law is this/ to show and declare original sin: and to teach man how sore his nature is infect or poisoned/ And that it is altogether corrupt/ unto whom the law saith that he honoureth not god but contemneth him & honoureth strange false gods which thing before the law taught him it/ he did in no wise believe it to be true. Now man being put in fear humbleth himself/ abiecteth and abateth his heart and utterly despaireth/ and desireth fervently to have some help and being dismazed that he can not tell whether to turn him/ he beginneth to be angry with god and to murmur against him: And this it is that is spoken in the iij. to the romans/ The law worketh wrath: & again in the v. to the romans/ the law entered in/ that sin should be more abundant.   

Of penance.  
This office and work of the law is kept & retained in the new testament/ and it is also exercised as. S. Paul saith the i to the roma saying the wrath of god from heaven is declared mamifestly against all wickedness and unright wiseness of men. Item the iij. to the Roma. the whole world is guilty to god. Item no flesh shall be justified in his sight by the works of the law. Item johan the xvi. The holy ghost shall reprove the world of sin. This is the thunder of god whereby he doth overthrow and clearly condemn not only manifest sinners but even hypocrites also/ and he bringeth them in to fear and desperation/ This is the hammer whereof jeremy speaketh saying/ My word is an hanmer that beateth flint stonies in to powder.  
This is no active or procured contrition but it is a passyne or a suffering contrition and breaking/ for it is a true or earnest heaviness of the heart/ a very passion/ feeling und taste of death.  
And this is to begin a repentance or a new life and man is compelled to hear such a sentence as this: Ye are all condemned and confounded/ whether ye be open sinners or hypocrites/ ye must alter your lives and be new men. And ye must live other wise than ye live now. For how great/ wise/ mighty & holy so ever ye be/ yet there is none of yo●… just etc. But now unto this office and condemnation of the law/ the new testament bringeth a comfortable promise of grace and mercy thorough the gospel/ which ꝓmes we ought to receive by faith as christ saith March the i So penance and believe the gospel: that is to say/ turn amend and live better and believe my promise. And before Christ's coming johan was called the preacher of penance/ but yet unto the remission of sins: that is to say/ it was johans' office to reprove all men and to teach them that they all were sinners/ that they might knnoch what manner of men they were before god and grant themselves to be damnable sinners. that so they might be prepared to the lord to embrace his and mercy for their comfort/ and to believe and trust to receive remission of their sins of christ.  
And so saith Christ himself in the last chap. of Luke/ penance and remission of sins must be preached in my name among all nations. Now if the law should do his office freely alone and the gospel removed/ we should see nothing but death and hell ready to devour us/ and there were no remedy but all men should be compelled to despair as Saul & judas did/ like as. S. Paul saith: The law thorough sin doth kill. But the gospel again/ bringeth comfort & remission of sins/ not one way only but divers/ as thorough the word of god/ thorough the sacraments & such other ways (as we shall hear here after) that thorough him we may haur a plentuos and a rich redemption (as the cxxx. Psalm saith) against the great captivity and thraldom of sin. But we must now compare the false penance of the popish dunces & sophisters. With the true penance that they both may the better be known.   

Of the false penance of the papists  
It was impossible that ever the papists should teach & preach truly of penance/ seeing they understood not ●inne truly. For/ as is before said/ they have no right judgement or knowledge of original sin/ but they teach that the natural strength of man hath ever remained perfect/ pure & uncorrupt/ that man's reason can teach rightly. And that his will can perfihhtly obey this right reason/ and again that god doth surely give his grace and mercy when a man doth only so much as he is able to do by his own fire wil Wherefore it must needs follow that they did penance & repent only for actual sins. for the corrupt affections of the heart/ as lust and concupiscens are no sins with them but they repute those only for sins/ which be outward & actual works springing of their fire wil And of this penance they have made. 3. parts/ contrition/ Confession & Satisfaction with this comfort & promise annexed thereunto that if a man should do true penance/ confess himself per●…g●…y and make true satisfaction/ than ●hu●d he merit & de●erue remission of his sins and make a perfit satisfaction beford god for all his sins. Thus in their penance they taught men to trust in their own works. And hereupon sprung up that which they use to blow out in the pulpits as oft as they make mention of the common confession to the people saying O lord god keep & preserve my life until I have done penance for my sins and amended my life. Here is never a word of christ nor of faith but every man believeth to wipe a way and dispatch his sins before god thorov his own works. And for this purpose have many made them selves priests and monks that they might so resist and witstond sin.  
As for contrition this hath ever been the manner & order thereof. for as much as no man could remember all his sins particularly (specially all and every one that he had committed the whole year/) thus they trifled and dallied therewith/ that if any secret & privy sins should afterward come to his remembrance/ he must do penance also for them & teherse them at his next confession/ and in the mean time they were committed to the grace and mercy of god furthermore because no man could tell certainly how great his contrition ought to be whereby he might fully satisfy god/ they addet this comfort to the people that he which could not have perfect contrition/ should labour at left to have attrition/ which I may call an half contrition or a little spice of contrition/ for as for they them selves understood neither the one nor the other and they know no more what these words contrition and attrieyon do signify than I do.  
Now this attrition (as they call it) was reputed sufficient for contrition/ when so ever they were confessed. And if it chansed at any time that some man should say in his confession that he could not have perfit contrition or that he could not lament mourn and be sorry for his sins (which thing might happen in such as were taken and ravished with the love of some harlot or in such as did burn with desire to be revenged of their emnies & cetera) than they to used to axe such whether he desired to have contrition/ or no. If he answered/ Yea/ (for who would say May/ except it were the devil himself?) than they took that as sufficient for contrition/ and they forgave him his sins and assoiled him even for that virtue and good work: alleging for them the example of. S. Bernard & cet.  
Now by this we see how blind man's reason is and how it stumbleth in matters of faith and seeketh comfort at her own pleasure in her own proper strength/ and can not once think neither of CHRIST nor yet of faith.  
Now when the matter is brought in to light and seen/ This contrityon is nothing else than a feigned and false pretenced imagination sprung up out of the proper strength of man both without faith and also without any knowledge of christ in the which contrityon the poor simple sinner would have laughed many times rather than have wept/ specially when his lust and desire of revengeance against his enemy hath comen to his mind and remembrance: those only except whom either the law hath thoroughly feared or else whom the devil hath vexed and turmoiled with heaviness of heart. Else/ I say/ their contrition was nothing else than a very right hypocrisy/ and it never abated or mortified the lust of sin for men were compelled to contrition/ when as they had rather have sinned more if they might. And as for the manner of their confession this it was/ Every man was compelled to number all his sins (which was an impossible thing) And this was an abominable tyranny. But such things as he had forgotten/ he was assoiled of them and they were forgiven him on this con●…yon that afterward when they came to his 〈◊〉 he should confess them. And by this me●… a man could never be sure when he were 〈◊〉 confessed or when his confession should 〈◊〉 an end And yet notwithstanding they bade him put his trust in his work and diligence: for they said that the more purely he were confessed/ and the more that he were ashamed and had dispraised himself before the priest so much the sooner and better should he satisfy and make amendies for his sins/ because such an humbling did merit or deserve grace/ favour & mercy before god. Neither was here also any mention of christ. And again the strength & virtue of absolution was not taught nor declared to the penitent neither. And thus all his comfort did consist in the nombring up of his sins an● in his shamefastness But no man can express with words/ what heaviness or sorrow/ what abomination and filthiness/ what Idolatry and superstition have grown of this confession. Finally satisfaction is large enough for there was no man in the world that ever could knouwe how much he ought to do or satisfy for one sin only/ how should he than know how much to do for all his sins?  
But they imagined and found out a pretty devise/ that the priests should enjoin their penitenties certain satissaceyons (which they named penance) such as might easily be kept and performed as these. v. pater nosters and to fast a day or two & such like/ and the residue of their penance they referred to purgatory there to be fully performed. Was not this now a very misery and a heavy calamity also? There were some that supposed & believed that they should never go out of purgatory because after the old canons/ one deadly sin requireth vij years of penance. And still they put trust in their own works of satisfaction. And if their satisfaction could have been a sufficient & perfect fatisfaccyon than might all hope and trust of salvation have been put altogether in satisfaction/ in so much that we should have had no need neither of faith nor yet of christ. But it was impossible to have such a satisfaction.  
Now if any man had done penance after this fashion even for the space of an hundredth year yet he should never have known when he had done and performed perfect or sufficient penance. And this were nothing else than always to do penance and yet never to come unto penance. And herein did the court of rome help prettily to sucker the miserable church/ and imagined pardoes whereby he did remit penance and brought satisfaction enough/ first particularly for viii. years/ an hundredth years & cete.  
And he d●yded them by lompes among carnals and bisshapes/ that some should have authority to grant an. C. years/ some an C. Days of pardon.  
But he reserved to himself alone to remit and pardon the whole penance or satisfaction. This thing when it began to smack well and to bring lucre to the purse/ and again for as much as the merchandise and selling of bulls did prosper and proceed well and luckyly/ he imagined a Goldyn year or a year of 'gree which he would have no where but at Rome/ and this year full remission of all penalties/ pomisshments/ penance and all manner of sins/ and thither ran all men from all parts of the world to fet pardon of the goldyn year. But who would not have desired to have been delivered from such an heavy & untolerable burden? This was even as much as to find & exalt all the treasures of the earth. But the pope continued daily in heaping many goldyn years together one up on another. And the more money he devoured/ the greater waxed his throat. And thus at length he sent his goldyn year in to other nations by his legaties even till all churches & houses were filled & satisfied with goldyn years finally he braced into purgatory at length also to the dead souls first thorough Masses/ commendations/ foundations & at last thorough his pardons & his goldyn year. What need I to make many words? Souls were so good cheap that a man might buy as many as he would for ij. pens or a groat the piece. And yet all this was not sufficient neither for the pope although he taught & commanded men to put all their trust of salvation in his pardons/ yet not with standing he made this way doubt full & uncertain also. for he wrote thus in his bulls that who so ever would be partaker of his pardon & of his goldyn year he must both do penance for all his sins and confess them & also pay some money. But we have said before that the popish contrition and confession also is both doubtful/ uncertain and also very hypocrisy. And beside this/ no man did know what soul was in purgatory/ and if there were any yet it was unknown which had true contrition & was rightly confessed & which not. Here the pope took money & bade them trust in his penance & pardons & yet not with standing he sent them again to their own doubtful & uncertain works. Now if there were any/ which thought themselves free from all actual sins/ evil affections/ wicked words & deeds/ they would make themselves monks/ fryres & priests in monasteries/ collegys' and felouships' & they would resist evil desires/ with fasting/ watching at midnight/ prayer/ saying of masses/ hard clothing and hard lodging & thus they went about to be saved by force & violence whether god would or no. But yet the original or birth sin that was in them did sometime peraventure exercise his strength while they were a sleep/ as. S. Austen &. S. Bierom with other do grant. And yet these did think & judge among themselves that there were some so holy (as they also taught) that they were with out all sin, full of god works/ in so much that thorough this hope & trust they dealt & sold unto other men their good works which were suꝑfluos for them selves to right wiseness. This is true/ for the seals/ writings & tokens thereof be yet to show. Such had no need of penancc themselves. for how could they repent for any sin when they never consented to any wicked cogitations or thoughts? And again what confession could they make seeing they eschewed to speak one to another/ for they were sworn to silence: And finally for what thing should they make satisfaction seeing they were guilty of no sins? Even such saints were the Pharisees & scribes in Christ's time: But than immediately came the fiery Angel & messenger S. johan/ the preacher of true penance & stroke them both at one clap & with one thunder bolt/ saying/ do penance. Now the one sort of them though thus/ we have done penance all ready? And the other thought thus/ we need not do any penance But. S. johan saith to them both do penance both ij. of you have ever yet done any true penance in your life days/ but ye be hypocrites and both of you have need of remission of sins because ye both be ignorant/ as yet/ what sin is properly/ much less can you either do any penance for your sin/ or else avoid sin. There is none of you good/ ye be all full of unfaithfulness/ of blindness of the ignorance both of god & of his will also But now is he present of whose plenty we all must receive grace for grace and with out him can no man be justified before god. Wherefore if ye will do penance/ do it rightly & truly. for your penance which have need of no penance/ ye generations of serpents/ who have told you that ye might avoid the wrath & damnation to come? &c: S. Paul also preacheth like wise to the romans in the three chapter/ saying.  
There is none that hath any knowledge/ there is none that seeketh god there is none that doth god no not one: All are beconne unprofitable & have swerved out of the right way. And again in the 16 of the acts. Now doth god preach unto all men that all should amend their lives. Mark: he say't/ all men/ none except/ that is a man. This penance which johan & Paul do preach/ teacheth us to knoulege our sin/ & to grant that we are all damned of our own nature/ that there is no goodness in us/ & that we must needs be renewed/ altered & made new men. This penance is not unperfight/ as is that which is done for actual sins only. Neither is it doubtful or incerten as that is for it disputeth not which is sin & chhich is not sin/ but it condemneth all together & saith there is nothing in you but sin. What need we than to make any noumbrynh/ difference or division: Wherefore this contrition also is no uncertain thing. for there is nothing left in us by this contrition whereby we can so much as think any thing that is good where with we can satifye & make a mends for our sins but ōly bare & manifest desꝑacyon of all things which we know/ think speak or do. Likewise confession after this manner can not be false/ uncertain & unperfight. for who so ever confesseth that there is no thing in him but sin he comprehendeth all manner of sins & leaveth/ excludeth or forgetteth none: finally such a satisfaction can not be uncertain neither. for it is not our uncertain & unpure work/ but it is the passion & blood of the pure innocent lamb of god which taketh a way the sins of the world. Of this penance did. S. john & after ward christ himself in the gospel/ preach: And of such a penance do we preach also. And by this penance do we refuse the pope & all things what so ever is builded up our own works. for all such things stand up on an unclean/ feeble yea & a vain foundation a vain work or law/ be it never so good: for weakness/ infirmity & imperfection remaineth in all god works & no man fulfilleth the law (as christ saith joh. the 8.) but all men do transgress it. Wherefore this bilding is nothing but lying/ falsehood & hypocrisy even when it is most holy & showeth best of all. But the penance that we speak of/ endureth with all christian men even till their death/ & it fighteth with the rennantes of sin which remain in the flesh/ as long as they live/ as. S. Paul witnesseth the 7. to the Romans saying that he himself warreth against the lave of his members/ & that not with his own proper pour or strength/ but with the gift & grace of the holy ghost which ever cumpenyth & goeth together with remission of sins. This grace purgeth & driveth out daily the rennants of sin & it contendeth or laboureth to make man just pure & holy. Of this doctrine is the pope with his divines/ dunces/ lawyers & such other/ as ignorant as an ass for this doctrine is reveled & given from heaven thorough the gospel/ and yet it is called heresy of the wicked pharysies and pope holy hypocrites. And again on the contrary part there be some brainless dotterels such as were in the time of sedition before my days/ and be to find peraventure even at this day also) which judge and think that all those which have once received the holy ghost/ their sins/ & were once made faith full/ that if they fall & offend afterward/ yet they remain in faith/ and that sin can not hurt or hinder them: And they blaze and cry do what thou wilt/ if thou bylevyst, it maketh no matter/ for faith wipeth a way all thy sins. And they add this more over also/ that who so ever falleth or sinneth after he is ones justified/ had never the holy ghost perfectly/ nor yet true faith.  
Such doting merchants have I hard many times/ & I fear less there be some yet which are still possessed with this devil or with such another. Wherefore it must be taught & known that both faith & the holy ghost are absent from all menwhan so ever they fall into any manifest sin/ as david when he did fall into adultery/ murder/ & blasphemy of god/ besides that they have & feel still their original or birth sin & fight against it daily also with all their penance. For where so ever the holy ghost is/ he will not suffer sin to exercise his strength or to prevail so far that it be committed/ but the holy ghost refrainet/ bridleth & forbiddeth him to do thut thing which he would do: And if he do or commit it/ than is he destitute of the holy ghost & of faith also. For. S. johan saith that who so ever is borne of god committeth no sin nor can not sin/ & yet notwitstonding it is true that he saith afterward/ that if we say we have no sin/ we lie & the truth of god is not in us   

Of the gospel.  
Now will we come to the gospel which bringeth council & help against sin/ more ways than one for god is unmeasurably liberal in his grace & mercy. first thorough the outward word whereby is prea ched & promised remission of sins throughout the whole world/ which is the peculiar & proper office of the gospel. Secondarly thorough baptism.  
Thirdly thorough the supper of the lord: fourth thorough the pour of the keys & thorough the brotherly communication & comfort of the faithful one to another among themselves matthew the xviij. Where so ever ij. or three be gathered in my name etc.   

Of baptism  
baptism is nothing else than the word with the dipping in to the water after the commandment of god. or/ as Paul saith it is a washing/ together with the word/ like as S. Austen also affirmeth & saith: let the word come or be joined unto the element/ & than is a sacrament. Wherefore we consent not with S. Thomas nor with the black friars which forgetting Christ's institution/ do teach & hold that god did endue the water with a spiritual or ghostly pour & virtue/ which pour & virtue doth wash a way sins even thorough the water. Neither do we agree unto duns nor the grey friars/ which speak never a word of the ministration of it nor of faith nor yet teach that the holy ghost is given thorough the word & the sacraments together.   

Of the baptism of infanties.  
We think that young infanties ought to be baptized because they pertain to the redemption that is promised to mankind thorough christ. And the church/ that is to say the faithful congregation/ aught to offer them unto christ.   

Of the sacrament of the body & blood of christ  
We judge and think that under bread & wife in the supper of the lord are given the true body & blood of christ. Item that the whole sacrament ought to be ministered to the lay people ● not only one part there of for we have no need of that high learning & wisdom which teacheth that as much is contained under one kind as is under both/ as the sophistical & popiss●… Pharisees and the council of constance do ttach. And though it were true/ that as much were conteinet under one kind as the sophistical papists say/ yet the one kind alone/ is not the hole institution & ordinance given commanded us of Christ. And specially we condemn excom●…icate and curse/ in the name of god/ not only them which will not receive both kinds/ but them principally which do lordly/ vio and tyrannosly forbidden/ condemn and reprove it as heresy/ For as much as in so ding they set and bend themselves against christ our lord and god/ ye & prefer themselves also before & above him. As for the transubstantiation/ that is to say/ that the bread & wine in the supper should lose their natural substance and only that the similitude form & colour of bread should remain & not very true bread/ we pass not up on the subtle juggling imaginations of the Pharisees. For it is very conformable unto the holy scripture that there should be & remain still/ very bread as. S Paul himself nameth it/ saying/ The bread which we break etc. Item/ and so let him eat of the bread etc.   

Of the keys of the church  
The keys are the office & pour of the whole church or congregation given of christ to bind & tv lose sins not only manifest/ open & know sins/ but even privy sinnies also/ which god only doth know. for as it is written/ who knoweth how much he sinneth? & Paul himself in the 7. to the Romans complaineth that he serveth and obeyth the law of sin after his flesh. For it is not in our pour/ but in gods only to judge which be sins/ how sore & grievous all sins are and how manysinnes we have/ as it is written/ Entre not into judgement with thy seruact/ for no man living shall be rightuos in thy sight. & Paul the i. to the corinth. the iiij. chap. saith I know myself guilty of nothing but yet I am not therefore justified or rightuos.   

Of confession or absolution  
For as much as absolution/ or the pour of the keys institute or ordained in the gospel by christ doth bring great comfort to weak conscyencies against sin/ it ought not to be utterly banished out of the church for two causes specially. First for comforting of feeble/ fera●ul & weak consciencies. Secondarly that wild & reckless youth might be examined/ exercised & instruct in the doctrine & knowledge of christ. But as for the nombring up of sins ought to be in every man's liberty to number & tell only such as he will himself without any manner of compulsion. For as long as we remain in this flesh/ we shall not lie at all if every one of us say thus: I am a wretched and a miserable creature full of sins & as. S. Paul saith/ Roma seven. I feel another law in my flesh & members rebelling against the law of my mind etc. And for as much as private absolution cometh from the power of the keys/ it ought not to be contemned but to be much regarded as all other offices pertaining to the christian church ought to be. And in such things as ꝑteine to the outward word/ it must be constantly held & believed that god giveth his spirit or grace to no man except the outward word either come between or else go before. This must be believed/ less we ●all in to the errors of thorite of god by a certain inward inspiration without the word also before they ever they hard of the word: and fret after ward up on this persuasion they will take up on them to judge/ interpret/ wrist & writhe the scripture at their own pleasure/ as one Monetarius did/ & I fear there be many at this time that do likewise/ which would be quick & earnest judges between the spirit & the letter/ & yet they know not what to say nor what to teach. & the papistry is even nothing else than drowned in this heresy & possessed with this spirit: for the pope boasteth himself to have all manner of laws in his own bosom & even under his girdle/ & that what so ever he with his church doth judge/ determine & command that must needs be of the holy ghost/ & just or lawful/ although it be clean contrary to the scripture or to the outward word. & this is even the old Satan & serpent which enticed & brought Adam & Eve in to the self same heresy/ & he drew him clean a way from the outward word unto a certain spunalnes & unto his own fansies or imaginations & yet the devil wrought this matter by other outward woods/ like as our heretics also do condenne the outward word & yet they themselves hold not their tongues but fill the whole world with their babbling clattering/ & writing: as though the spirit could not come thorough the outward word of god but only thorough their writings & their words & why- do they not leave their preaching also till that spirit of theirs unto men with out their writing & before their writing/ as they boast that it came unto them with out any preaching of the scripture? But it is no time now to speak more largely of them.  
I have entreated sufficiently of them in other places. And even they which believe before they be baptized or which receive faith at their baptism/ they have it thorough the outward word going before/ as they which be of perfect age & have any understanding must needs have hard before this word/ Who so ever believeth & is baptised shallbe saved: all though at the first they were infidels & received both the holy ghost & baptism also even x. year after. & Cornelius in the x. of the acts had hard long before among the jews that christ & messias should come thorough whom he was just before god/ & his prayers & alms were acceptable thorough his faith/ as luke callleth him just faitful & virtuous. And surely he could never have believed truly nor yet have been justified without the word or without the hearing of it. And therefore it was necessacy for S. Peter to reveal & open unto him that the Messiah (in whom not yet revealed he had believed until that time) was now come that he should not believe still with the unfathful & blind jews that christ was yet to come/ but rather that he should know that he must obtain everlasting salvation thorough the messyas that was come & already present & that he should not deny/ & persecute this messias/ as the jews did. But to conclude the effect of the matter briefly this heresy sown in Adam & his children or posterity from the begimming until the end of the world thorough the old serpent & dragon/ is the original begimming fountain/ strength/ & pour of all heresy/ of all papistry & of all Mahomates doctrine also. Wherefore/ I say we must determine this principally/ that god worketh with men no notherwise than thorough his outward word & sacrament & what so ever men blow & blaze of the spirit with out this outward word & this facrament/ it is nothing else than the very devil god would not first appear & show him self unto moses/ but thorough the fiery/ red/ & vocal word. And johan baptist was neither conceived withove the word of gabriel going before/ neither did he leap in his mother's womb● without the voice of marry going before. & S. Peter saith that the prophets did not ꝓpheci thorough the will of man/ but thorough the holy ghost/ for they were holy men etc. but yet they were not holy with out the outward word/ much less would the holy ghost have moved than to have prophesied if they had been as yet profane & wholly. For they were holy/ saith he/ when the holy ghost did speak thorough them   

Of excommunication  
As for the great excommunication as the pape calleh it/ we take it only for a civil pomisshment/ & therefore it pertaineth nothing unto us which be ecclesiastical ministers. But the true & right christian excommunication whereby manifest open and obstinateer common ordinances of the church & oath until they repent amend & forsake their sins/ pertaineth unto us/ & preachers ought not to join the civil punishment to this spiritual punishment.   

Of giving of ordres & of the calling of ministers  
If bishops would be right bishops & take cure of the church & of the gospel/ than for charites & for unites sake/ we would permit them (but not as it were a necessary article of the faith) to ordain/ admit & confirm all ministers & preachers/ so that all foolishness/ charming/ conjuring & all manner of wicked ceremonies were removed and set apart. But now for as much as they be not nor will not be right true bishops but rather temporal & civil lords & rulers/ & will neither teach/ preach baptise minister the sacraments nor do any other work or office that pertaineth to the church but only persecute & condemn such as serve & minister truly in the church according to their vocation/ the church ought not to ●e destitute of true ministers & therefore as the old examples of the church in fore time & of the old fathers also do teach us/ we will & be bound ourselves to ordain apt & meet parsons for such offices which thing they can not deny nor forbid us to do even by their own law. For their own laws do say & affirm plainly that such as be ordained & admitted to the office of a priest by heretics/ to be lawfully admitted & that this admissyon ought not to be disamulled or changed again. As. S. Hierom writeth of the church of alexandria that at the first it was commonly & governed by priests & preachers with out any bishops at all.   

Of the marriage of priests  
Where as they have forbidden marriage to priests & have laden the order of priesthood institute by god with perpetual chastity/ they have done unlawfully & wickedly & like ungodly/ tyrannical & damnable wretches. And by this act they have ministered occasion to all kinds of abominable sins/ and most filthy & innumerable lusts & vices wherein they remain & are drowned as yet. Wherefore like as neither we nor they have no pour to make a woman of a man or a man of a woman/ Or utterly to destroy both man & woman/ even so have neither we nor they no pour to separate the creatures of god one from a nother or to forbid than to dwell together one with another honestly & godly in matrimony. And therefore we can in no wise neither allow nor yet abide this compelled single life. but we will have marriage to be fte unto all men as it is ordained & institute by god/ neither will we undo or hindre his work for. S. Paul saith that it is tde devils doctrine so to do.   

Of the church.  
We will not grant the pope with his adherents to be the church/ for they be not in very deed: & we will not obey those things which they command or forbid in the name of the church. for a child of seven. year old thanks be to god) doth know what the church is namely that it is a number of holy & faithful men & that is a flock of such sheep as hear the voice of their own pastor: for thus do our children pray/ saying I believe the holy catholic church etc. This holiness consists not in typets/ shaven crowns/ long gowns & such other foolish ceremenies invented of their own brain with out any word of the holy scripture. But it consists in the word of god & in true & perfect faith   

How we are justified & saved before god & of good wockes  
What so ever I have continually taught until this day/ of this matter/ I canin no wise change it/ namely that we obtain a new & a clean heart and mind/ thorough faith: & that god will & doth accept & cownt us for just & holy for Christ's sake our mediator. And although sin is not yet thoroughly quenched/ mortified & killed in our flesh/ yet god will not impute it to hem that believeth perfitly. & such a faith/ such a renewing & remission of sins is never without good works going with him & imperfection as yet in those work yet thorough the same christ & for his sake it shall not be reputed for sin/ but the mhole man both in his person & in his works shall be called & shall be in deed/ just & holy only thorough the grace & mercy in christ power & amplified p●ētuosly up on us▪ Wherefore We can not glory nor boast of the merits of our works/ if they be considered with the grace & mercy of god: but he that gloryth/ let him glory in the lord/ that is to say let him glory that he hath god merciful & favourable unto him & so is all well. Furthermore we add this also/ that if good works go not with faith/ it is no true/ but a false faith.   

Of the vows of monks friars & such other  
For as much as the vows of religios men do directly repugn with the principal of our faith they ought to be broken & utterly to taken a way. for they be of the number of those things whereof christ speaketh/ Math 24. saying I am christ etc. For he that voweth to live after the religyonof monks & friars he believeth that he ꝓfesseth a more perfect state of living than the common sort of christian men/ & he goeth about to bring unto heaven by his works not only himself but other also/ & this as much as to deny christ. They make this boast also as Thomas doth that their vows be be equal unto baptism which is a contumelios blasphemy against god.   

Of man's traditions  
Whereas the papists affirm that man's traditions be profitable unto remission of sinnys or that they merit & deserve everlasting saluacyan it is a wicked & a damnable blasphemy. For christ saith they honour me in vain with men's traditions. Iten Paul. They refuse & deny the truth thoruw the precepts of men. And more over whereas they say that it is deadly sin to break such- traditions/ it is a false lie. These be the sums & principal articles wherein I must abide remain & I will also/ by the grace of god/ defend/ maintain & stand by them even till my death. And I can not see/ what I ought to change alter or to yield in them. If any man will yield & remit any thing in them let him do it with the peril & danger of his own conscience. finally there remain yet cetten disceiteful mists of the pope concerning foolish & childissh articles as namely about the hallowing of churches & about the baptizing of belllies/ of altars & of altar stonies & of their godfathers & of such as give any momy to such things. Which manner of baptizing such things is a very blasphemy & a derisyon of the reverend sacrament of baptism/ & therefore it ought not to be suffered. Of this number also are the articles of the hallowing of candle's palms/ cakes/ herbs/ oats & such other. This can not be called nor be in deed any true consecration or hallowing but rather a derisyon & a conjuring. There are an infinite sort of such other disteiteful & juggling imaginations/ which we leave to their god the pope & to them to honore till their bells braced/ we will not be voked with such things/ but free in every condition.    
Finis.  

M.D.XLIII.