The
second
article
.
The
masse
that
is
comonly
vsed
in
the
papistry
is
the
highest
&
most
horrible
abhominacion
that
euer
was
/
and
it
is
as
contrary
to
the
principal
article
of
the
faith
as
heauen
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
haue
bileued
surely
that
the
sacrifice
&
work
of
the
masse
though
it
were
done
of
the
most
rascal
scull
you
in
the
world
/
yet
it
shuld
deliuer
men
from
all
their
sinnes
both
in
this
life
and
also
after
this
life
in
purgatory
/
which
thing
can
no
thing
doo
not
performe
saue
the
only
lamb
of
god
as
is
before
said
.
Whe●for
we
wil
geue
no
place
in
this
article
/
nor
grant
any
part
therof
.
And
if
any
man
chance
vpon
some
reasonable
papist
/
let
him
axe
him
gentylly
/
for
what
cause
thei
labor
to
mainteine
the
masse
so
obstinatly
/
specially
seing
it●
is
nothing
els
than
a
mans
inuencyon
and
no
ordinance
of
god
.
And
it
is
lauful
to
neglect
and
breake
mans
tradicyons
/
as
christ
saith
-
Math.
15.
thei
honor
&
serue
me
in
vayne
teaching
the
doctrines
/
tradicions
&
commandmentes
of
men
.
And
again
it
is
a
thing
of
no
necessite
and
it
may
be
left
welmough
with
out
any
sinne
or
perel
.
Thirdly
.
The
sacrament
may
be
receiued
after
a
better
mor
profitable
and
a
more
holsom
way
/
acording
to
the
institucion
of
christ
:
which
way
is
only
profitable
&
none
but
it
.
whe●fore
why
shuld
we
bring
the
world
in
to
so
heuy
a
misery
&
danger
for
a
fansy
of
mans
braine
/
and
a
trifel
of
naught
Let
the
peple
be
taught
in
comon
sermons
/
that
the
masse
being
an
imaginacyon
of
mans
brayne
may
be
taken
a
way
&
disamulled
with
out
any
sinne
/
and
that
it
is
a
matter
of
no
damnacyon
to
despise
the
masse
/
for
a
man
may
obteine
euerlasting
saluacyon
with
out
the
masse
/
and
after
a
better
way
than
bi
it
.
Now
if
the
peple
were
thus
taght
/
there
were
no
dowte
but
that
it
shuld
come
in
to
contempt
alone
of
it self
without
any
labor
/
not
only
among
the
simple
peple
/
but
also
among
all
good
/
wise
&
vertuos
men
.
And
this
thing
might
be
brought
to
passe
the
better
/
if
thei
were
instruct
/
that
the
masse
is
a
perlos
&
a
dangeros
thing
/
imagyned
of
mans
brayn
with
out
any
commandment
or
wil
of
god
.
Forthly
for
as
moch
as
there
haue
bene
an
infinyte
nomber
of
most
detestable
abusis
thorow
out
the
whole
world
by
the
reason
of
bying
and
selling
of
masses
/
it
is
a
lauful
&
a
sufficient
cause
wherfore
all
masses
ought
to
be
disanulled
&
forbidden
/
though
it
were
for
no
nother
cause
than
this
only
that
those
abuses
might
so
be
remoued
/
although
there
were
some
goodnes
or
vtilyte
in
them
as
there
is
none
at
all
.
And
thei
ought
rather
to
be
abolisshed
that
these
abuses
might
be
forbidden
/
specially
seing
such
masses
be
vnprofitable
/
vnnecessary
/
and
ful
of
perel
and
danger
/
and
agaime
all
things
both
more
necessary
more
profitable
&
also
more
certen
/
may
be
obteined
/
though
there
were
n●
such
masse
.
Fifly
/
the
masse
neither
is
nor
can
be
/
nothyng
els
than
a
worck
of
men
(
as
the
old
canon
and
all
old
boke●
doo
also
testifye
)
yea
and
inuented
by
most
wicked
rascals
/
for
this
purpose
that
euery
man
might
reconcile
both
him
selfe
and
other
vnto
god
and
both
obteine
&
merite
remissi
-
of
his
sinnes
and
the
fauor
of
god
thorow
he
aring
/
saing
or
causing
it
to
be
sayd
.
for
whan
it
is
done
/
sayd
or
hard
euen
most
holyly
/
it
is
done
said
and
hard
for
no
other
end
than
afore
rehersed
.
for
vnto
what
other
vse
or
vtilite
can
it
serue
?
wherfor
it
must
nedes
be
condemned
and
taken
a
way
/
for
it
is
against
tpe
principal
article
of
our
redempcion
/
which
saith
that
no
maner
of
prest
or
shaueling
noither
good
nor
bad
/
nor
no
maner
of
worke
or
sacrifice
/
can
take
away
our
sinnes
/
saue
only
the
lamb
of
God
/
the
son
of
God
.
further
more
if
any
prist
wil
vse
this
excuse
/
cloke
&
pretense
to
say
that
he
ministreth
the
sacrament
to
hym self
alone
/
for
this
purpose
that
he
may
the
more
perfightly
with
better
diligence
&
reuerence
receiue
it
/
let
him
know
that
this
is
no
ernest
but
a
pretensed
excuse
for
who
so
euer
wil
vse
this
supper
perfightly
and
reuerently
to
confirme
his
faith
&
to
haue
any
profight
therby
/
must
receyue
it
in
the
true
sacrament
ministred
/
acording
to
the
institucyon
of
Christ
.
But
for
a
prist
to
minister
the
sacrament
to
him self
alone
/
it
is
but
a
face
and
an
imaginacion
of
man●
braine
/
both
vncerten
/
dangeros
/
vnprofitable
and
also
forbidden
.
And
who
so
euer
doth
so
/
he
doth
he
cannot
tel
what
/
for
he
contemneth
the
word
of
god
and
foloweth
a
false
face
/
opinyon
and
imaginacion
of
mans
brayne
.
And
(
although
all
other
things
in
it
were
neuer
so
probable
)
yet
it
is
vnlauful
for
any
man
to
vse
the
common
sacrament
of
the
whole
church
/
priuately
to
his
own
vse
alone
/
after
his
own
folissh
imaginacyon
&
false
persuasyon
contrary
to
the
word
/
of
god
/
priuately
and
not
to gether
with
the
comon
whole
congregacion
:
and
so
thei
handle
the
sacrament
of
christ
as
a
thynge
of
light
reputacyon
.
for
this
sacrament
was
not
institute
to
be
vsed
of
one
alone
but
it
was
geuen
to
the
whole
multitude
to
be
vsed
comonly
of
many
to gether
.
I
am
sure
that
this
article
of
the
masse
/
shal
be
one
of
the
special
articles
which
shal
be
called
into
controuersy
/
whan
so
euer
ther
be
any
general
councel
.
for
if
it
were
possible
/
thei
wold
rather
grant
us
all
other
articles
than
this
one
.
And
carnal
campegius
at
the
councel
holden
at
Augspurg
/
did
openly
say
that
he
wold
rather
suffre
hym self
to
be
racked
&
euery
membre
of
his
body
to
be
teared
from
other
than
that
the
masse
shuld
perisshe
or
be
condemned
.
And
I
for
my
part
/
by
the
grace
of
god
/
wil
suffre
my self
to
be
consumed
into
asshes
/
before
I
wil
permit
any
popissh
prist
or
patched
shaueling
to
be
either
equal
or
superior
to
christ
my
Lord
&
my
Sauior
.
Wherfor
we
are
&
remayne
for
euer
emnys
&
contrary
one
to
a nother
.
Thei
perceiue
right
wel
/
that
if
the
masse
were
condemned
/
than
the
whole
papistry
were
clene
ouer
thrown
:
and
therfor
thei
wold
rather
se
us
all
poisoned
&
burnt
(
if
thei
could
)
than
to
grant
us
this
one
article
.
Beside
all
this
/
this
Dragons
&
deuels
tayle
the
Masse
,
hath
bene
the
cause
&
the
very
mother
of
moch
blasphemy
/
and
of
purgatory
.
where
/
thorow
sowle
masses
for
the
deade
/
thorow
dirges
&
commendacions
/
thorow
month
myndes
/
trentals
/
yeare
dayes
/
&
bowel
masses
&
chantry
masses
to
be
sayd
in
their
cowrse
(
&
specially
on
sowlemasse
day
/
)
thei
haue
bene
wholly
altogether
occupyed
in
purgatory
and
with
nothing
els
than
with
purgatory
/
inso
moch
that
the
masse
hath
bene
vsed
&
vsurped
in
a
maner
for
the
dead
only
/
where
as
christ
did
institute
his
sa●rament
for
the
liuing
alone
.
Wherfor
Purgatory
with
all
his
pompe
/
high
honor
and
marchandise
must
be
taken
for
a
mocke
&
a
mist
of
the
deuel
.
For
it
is
contrary
to
the
principal
article
of
our
redempcyon
which
teacheth
that
al
sowles
be
redemed
&
delyuered
thorow
no
workes
of
man
/
but
only
therow
christ
alone
.
Furthermore
we
haue
no
commandment
of
god
concerning
dead
sowles
/
and
therfor
this
purgatory
/
although
it
were
no
error
or
Idolatry
/
might
laufully
be
condemned
.
The
papistrs
are
wont
to
alledge
.
S.
Austen
.
for
this
article
&
thei
cyte
the
testimonys
of
dyuers
doctors
which
haue
written
(
as
thei
say
)
of
purgatory
.
Thei
think
that
we
vnderstand
not
/
for
what
purpose
thei
speake
such
sentencys
.
S.
Austen
writeth
not
that
there
is
a
purgatory
/
neither
hath
he
any
place
of
scripture
wherby
he
can
proue
it
:
but
he
leaueth
it
in
dowt
whether
there
be
a
purgatory
or
no
/
and
he
saith
that
his
mother
required
to
haue
a
memory
at
the
altar
or
the
receiuing
of
the
sacrament
which
thing
whatsoeuer
be
/
it
is
nothing
els
than
a
supersticyos
imaginacyon
of
a
fewe
men
/
which
can
make
no
article
of
our
faith
/
for
that
is
the
office
of
god
alone
.
But
the
papistes
do
so
wrest
&
writhe
such
testimonys
of
men
/
that
the
peple
shuld
byleue
more
faithfully
/
their
filthy
/
wicked
and
abhominable
machandise
of
sellyng
&
offring
masses
into
purgatory
for
dead
sowles
&c.
Which
thei
shal
neuer
proue
by
S.
Austen
.
Whan
thei
haue
ones
condemued
those
putgatory
marchandise
of
masses
(
werof
S.
Austen
did
neuer
in
his
life
ones
dreame
)
than
wil
we
dispute
with
them
whether
.
S.
Austen
without
any
auctorite
of
scripture
/
ought
to
be
receiued
&
allowed
or
no
/
and
whether
it
be
lauful
to
haue
memorys
of
dead
sowles
whan
the
sacrament
is
receiued
or
no
for
we
may
not
take
all
the
doings
and
saings
of
holy
fathers
for
articles
of
our
faith
.
For
by
that
meanes
/
their
maner
&
order
of
lyuyng
/
their
clothes
or
garmentes
and
their
howses
also
wherin
thei
did
dwell
ought
to
be
estemed
as
articles
of
the
faith
/
like
as
the
relykes
of
saintes
haue
heretofore
bene
estemed
.
But
the
word
of
god
only
must
make
articles
of
the
faith
/
and
no
creature
beside
/
no
though
it
were
an
angel
of
heauen
.
Secondarly
/
vp
on
the
masse
haue
risen
many
iugglinck
sotiltes
of
false
sp●rytes
which
haue
appe●ryd
vnder
likenes
of
mennes
soules
/
desyryng
to
haue
masses
/
dirgys
/
pilgrymages
and
such
kynd
of
almassys
to
be
done
for
them
/
with
such
lyes
and
disceitesul
mockes
as
no
man
can
reherse
/
which
al
the
world
must
be
compelled
to
esteme
as
articles
of
the
saith
/
and
to
lyue
after
their
appointment
.
And
the
pope
hath
confirmed
also
/
all
such
things
/
as
he
hath
done
the
masse
and
all
other
abhomynacyon
.
Thirdly
.
The
masse
was
the
cause
of
pilgrimages
/
for
in
pilgrimages
/
the
peple
haue
sought
masses
/
remission
of
sinnes
&
the
mercy
or
fauor
of
god
.
And
the
masse
hath
bene
the
head
captayn
of
all
these
tgings
.
And
it
is
wonder
that
such
things
shuld
be
imagyned
/
seing
it
is
so
manifest
that
there
is
no
maner
of
mencyon
of
pilgrimages
in
the
word
of
god
/
and
again
it
is
euident
inough
that
thei
be
vnprofitable
for
as
moch
as
we
haue
many
better
things
than
pilgrimages
/
&
finally
thei
may
be
left
&
forsaken
with
out
all
sinne
/
perel
or
danger
.
Why
do
men
runne
from
their
own
cytes
&
parisshes
/
forsake
the
word
of
god
/
their
wiues
and
childern
(
which
all
be
necessary
things
&
commanded
us
by
god
to
stike
vnto
)
and
in
steade
of
them
folow
and
delit
their selues
in
vnprofitable
/
folissh
/
daugeros
things
&
deulissh
errors
/
but
that
the
deuel
hath
procured
&
sturred
vp
the
pope
to
command
&
confirme
such
things
/
whereby
many
peple
might
be
seduced
from
christ
&
fixe
their
hope
&
trust
in
their
workes
?
and
also
(
which
is
worst
of
all
)
to
commit
daily
Idolatry
.
furthermore
/
I
say
/
it
is
no
necessary
thing
/
hauing
no
commandment
of
god
nor
no
word
in
the
scripture
which
councelleth
men
thereunto
/
and
it
is
also
a
doutful
dangeros
&
a
noysom
thing
.
Werfor
in
this
article
we
ought
to
grant
nothing
nor
to
giue
no
place
at
all
/
vnto
our
aduersarys
.
Let
the
comon
peple
be
taught
that
pilgrimages
be
not
necessary
/
but
full
of
perel
and
danger
/
and
than
after
ward
/
let
us
see
where
any
pilgrimage
shal
remaine
or
where
a
man
shal
find
any
.
Fortly
/
brotherhodes
/
felowships
&
gyldes
wherin
abbeys
colleges
&
whole
dioces
/
parsons
&
vicars
haue
bound
them selues
one
to
a nother
by
letters
patentes
/
and
euery
one
made
other
bretherr
partakers
of
all
their
masses
and
good
workes
&c.
as
wel
for
the
dead
as
for
the
liuing
/
(
which
is
a
filthy
&
an
abhominable
marchandise
)
And
it
is
not
only
an
inuencyon
of
mans
braine
not
conteined
in
the
expresse
commandment
of
god
/
and
vnnecessary
/
but
it
is
also
contrary
to
the
first
article
of
our
redempcyon
wherfor
it
is
in
no
wise
to
be
permitted
or
suffred
.
Fiftly
.
The
reliques
of
saintes
(
in
the
which
point
so
many
manifest
lyes
&
folissh
trifles
haue
bene
tryed
of
dogs
&
horse
bones
/
that
euen
for
such
falshode
wherby
the
deuel
hath
blered
the
world
/
thei
ought
to
haue
bene
condemned
long
agoo
/
although
ther
had
bene
some
goodnes
in
them
)
what
be
thei
?
are
thei
not
vnnecessary
&
very
vnprofitable
things
/
which
the
word
of
god
neuer
cownceled
any
man
to
vse
?
But
yet
this
is
the
worst
point
in
them
/
that
men
haue
imagyned
that
thei
shuld
obteine
pardon
and
remissyon
of
sinnys
rhorow
such
reliques
(
life
as
thei
haue
imagyned
of
the
masse
)
as
though
it
were
a
good
or
an
high
honor
and
seruice
of
god
.
Sextly
.
Masses
haue
bene
the
occasion
of
pardons
also
:
which
haue
bene
granted
both
to
the
liuing
&
in
the
dead
(
but
not
for
naught
with
our
mony
)
in
the
which
pardons
that
false
traiteros
Iudas
or
pope
hath
sold
the
merites
of
christ
/
with
the
vaine
or
superfluos
merites
of
all
saintes
/
and
of
the
whole
vniuersal
church
.
wherfor
thei
ought
in
any
wise
to
be
condemned
.
for
thei
lacke
not
only
the
word
of
god
to
approue
them
/
(
hauing
no
commandment
to
be
vsed
/
and
being
things
of
no
necessite
)
but
thei
are
also
cleame
contrary
to
the
first
article
of
the
faith
.
for
we
obteine
the
merite
of
christ
/
not
by
our
own
workes
or
with
any
mony
/
but
by
faith
thorow
the
fre
grace
&
mercy
of
god
with
owt
any
mony
or
any
merites
of
our
own
/
which
merite
of
christ
is
offred
vnto
us
/
not
by
the
auctorite
or
pour
of
the
pope
/
but
in
the
gospel
and
word
of
god
.
Of
the
inuocacyon
of
saintes
.
The
inuocacyon
of
saintes
is
also
an
abuse
of
Antichrist
which
repugneth
with
the
former
principal
article
of
our
redempcyon
and
it
obschureth
or
drowneth
the
knoulege
of
christ
.
And
there
is
no
commandment
/
councel
or
example
therof
in
the
holy
scripture
/
and
agaiine
although
the
praing
vnto
saintes
were
neuer
so
good
(
as
it
is
a
very
deuelissh
abuse
)
yet
we
may
receyue
all
things
moch
better
&
also
more
excellent
/
of
christ
than
of
any
saint
.
And
not
with
standing
that
the
angels
do
pray
for
us
in
heauen
(
as
christ
himself
also
doth
)
and
the
saintes
herevpon
earth
/
and
parauenture
thei
that
be
in
heauen
also
/
yet
it
foloweth
not
therupon
that
we
ought
to
inuocate
/
honor
or
pray
vnto
angels
&
saintes
or
to
fast
/
kepe
holy
day
/
sing
or
heare
masses
&
to
sacrifice
or
make
any
oblacyon
in
the
worship
of
any
saint
or
angel
/
nor
yet
to
byld
any
temples
or
altars
or
to
make
any
seruyce
for
them
or
to
worship
&
serue
them
many
dyuers
wayes
/
to
take
them
for
patrones
or
defenders
to
seke
help
for
all
maner
of
things
of
them
and
to
byleue
that
eueryone
of
them
hath
a
peculyar
proper
vertu
by
hym self
/
some
for
one
thing
&
some
for
a nother
as
the
papistes
both
teach
and
doo
.
For
it
is
very
mere
Idolatry
so
to
doo
for
as
moch
as
all
such
honor
is
peculiarly
due
to
god
only
&
to
no
other
.
Thou
maist
/
I
wil
not
say
contrary
/
as
a
christen
man
and
as
a
saint
pray
for
me
/
vp
on
erth
while
thou
lyuest
/
not
for
one
thing
/
but
for
all
maner
of
things
:
notwithstonding
I
must
not
by
&
by
/
honor
the
and
cal
vp
on
theas
a
god
/
nor
yet
set
vp
a
fasting
day
&
an
holy
day
in
thy
honor
/
or
to
ordeyne
masses
to
be
hard
&
sayd
or
any
other
oblacyons
to
be
done
in
thy
honor
/
and
so
to
put
&
fixe
all
the
hope
of
my
saluacyon
in
the
there
be
other
wayes
where
by
I
may
haue
the
in
reuerence
/
loue
the
/
reioyse
in
the
/
and
gyue
the
thankes
in
christ
.
Now
if
these
Idolatrissh
seruyce
and
honoriug
of
angels
and
dead
saintes
were
drowned
and
brought
owt
of
memory
/
all
other
honor
about
them
could
not
gretly
hurt
/
but
shuld
daily
decay
.
for
first
if
all
hope
of
lucre
&
profit
were
taken
a
way
/
and
agayn
if
that
the
peple
were
persuaded
that
thei
could
obteine
no
maner
of
help
or
profyte
neither
corporal
nor
spiritual
/
bodyly
nor
gostly
by
their
honoring
or
inuocating
of
saintes
/
there
wold
be
but
fewe
that
wold
worship
any
saintes
whether
thei
were
in
their
graues
or
in
heanen
.
For
no
man
wold
gretly
remember
them
/
no
man
wold
serue
or
honor
them
for
nawght
of
loue
only
.
This
is
the
somme
and
effect
of
all
together
.
What
so
euer
is
in
the
masse
/
what
so
euer
is
sprong
vp
therof
/
and
agayn
what
so
euer
is
annexed
vnto
it
we
can
in
no
wise
suffer
but
we
must
nedes
condemne
them
to
the
deuel
/
that
we
may
haue
/
vse
&
reteine
the
pure
&
certen
holy
sacrament
acording
to
the
institucyon
of
christ
with
true
faith
.
The
third
article
.
The
colleges
of
prebendarys
and
the
manasterys
were
at
the
first
ordeined
for
a
good
purpose
that
lerned
men
and
vertuos
wemen
might
be
brought
vp
in
them
.
wherfor
thei
ought
to
be
reformed
/
that
thei
were
first
ordeined
/
that
the
church
may
neuer
be
destitute
of
lerned
curates
/
preachers
and
other
ministers
which
may
be
called
owt
of
such
colleges
into
the
comon
welth
to
be
officers
in
cytes
&
cownteys
Lyke
wise
of
virginis
wel
brought
vp
which
may
after
ward
be
vertuos
matrones
and
good
house
wyues
.
And
if
monasterys
and
colleges
wil
not
consent
nor
applie
themselues
to
serue
vnto
these
&
such
like
vses
/
it
were
better
that
thei
were
vtterly
destroyd
/
supressed
and
ouerthrown
than
that
thei
shuld
be
reputed
more
holy
(
than
the
comon
sort
of
christen
men
and
than
other
oyders
/
states
&
condicions
of
life
institute
of
god
him selfe
)
only
for
their
wicked
supersticyons
ceremonys
&
seruyce
inuented
by
man
for
all
these
opinyons
do
repugne
with
the
first
principal
article
of
our
redempcyon
thorow
Ihesus
christ
.
Beside
this
thei
haue
no
commandment
of
god
neither
/
no
more
thn
all
other
tradicyons
and
fansys
of
men
:
thei
be
not
necessary
neither
nor
profitable
being
vsed
as
thei
be
/
for
thei
cause
many
dangeros
and
perlos
trobles
&
vexacyons
.
for
the
prophetes
them selues
do
maue
all
such
seruyce
&
ceremonys
inuented
by
men
.
Auen
that
is
to
say
comberos
things
.
The
iiij
Article
.
The
pope
neither
is
nor
can
be
by
the
lawe
&
commandment
of
god
the
head
of
the
whole
church
/
for
that
is
christ
alone
and
nome
but
he
:
And
the
pope
is
nothin
els
but
the
bisshop
/
curate
or
parissh
prist
of
Rome
and
of
them
that
of
their
own
wil
or
by
the
ordinance
of
man
/
that
is
to
say
by
the
temporal
rular
are
appointed
to
be
vnder
his
cure
/
not
to
be
subiect
to
him
as
to
their
highest
lord
&
prince
/
but
that
thei
shuld
lyke
christen
men
lyue
together
with
him
lyke
brethern
&
felows
of
the
same
degre
/
lyke
as
the
old
councels
&
the
tyme
of
cypriane
do
euydently
declare
.
But
now
there
is
no
bisshop
in
the
world
that
dare
call
the
pope
/
brother
/
as
thei
did
comonly
in
those
dayes
But
euen
emperors
&
kinges
are
fayne
to
call
the
Pope
their
lord
.
which
thing
we
neither
wil
nor
ought
nor
yet
can
we
with
a
safe
conscience
condestend
or
grant
vnto
it
.
Who
so
erer
please
to
do
it
/
he
shal
do
it
alone
for
us
.
Here
vp
on
it
foloweth
that
all
such
things
as
the
pope
hath
done
/
made
/
or
ordeined
/
thorow
his
false
/
vayne
/
wicked
and
vsurped
tyrannical
pour
/
haue
bene
and
be
yet
the
artes
and
ordinances
of
the
very
deuel
/
and
purposly
deuysed
to
the
destructyon
of
the
holy
vniuersal
Christen
church
(
so
mach
as
lay
in
him
)
and
to
the
ouerthrowing
of
the
first
principal
article
of
the
redempcyon
of
Iesus
christ
those
ordinancys
only
except
which
concern
the
polytick
state
of
the
temporal
comon
welth
/
wherin
god
giueth
also
many
good
&
holsom
things
to
the
peple
diuers
times
thorow
tyrannys
and
godles
wretchys
There
be
papers
and
bulles
of
the
pope
wherin
he
roryth
lyke
a
lyon
(
as
the
angel
painteth
hym
properly
in
the
12.
chap.
of
the
Apocalip
.
)
sayng
that
no
christen
man
can
be
saued
except
he
serue
hym
&
be
obedient
to
all
things
which
he
commandethe
/
sayeth
/
&
doth
Al
things
are
as
moch
to
say
as
thus
/
although
thou
byleuyst
in
christ
and
hast
obteined
of
hym
all
maner
of
things
/
yet
all
is
to
no
purpose
nor
effect
except
thou
wilt
honor
me
for
thy
god
/
be
subiect
to
me
and
obey
me
&c.
And
yet
it
is
manifest
that
the
holy
church
had
no
such
pope
or
bisshop
within
thest
viij
.
hundreth
yeares
.
And
euen
at
this
day
the
grecyans
and
other
nacyons
be
not
subiect
to
no
such
bisshop
or
syran
nor
neuer
were
.
Wherfor
as
we
haue
of
●t
sayd
it
is
but
a
folissh
imagyn●cyon
of
mans
brayne
/
wherof
ther
is
no
commandment
nor
mencyon
in
the
holy
scripture
/
and
it
is
both
an
vnnecessary
and
also
a
superfluos
thing
/
for
the
holy
christen
church
can
stand
with
ourt
any
such
head
:
and
it
had
bene
happy
for
the
church
of
god
if
the
deuel
had
neuer
exalteed
nor
set
vp
such
and
head
.
Further
more
the
whole
papistry
/
the
pope
with
his
whole
rabble
of
carnals
/
bisshapys
/
canons
&
such
other
/
be
vnprofitable
&
superfluos
membres
in
the
church
for
thei
do
no
office
pertening
to
a
christen
man
Thus
the
church
may
well
consist
and
remayne
though
the
pope
were
condemnyd
to
the
deuel
.
Imagyne
that
the
pope
wold
grant
hymselfe
that
he
were
not
the
sup̄me
head
of
the
church
by
any
lawe
or
commandment
of
god
/
but
only
because
there
ought
to
be
one
head
in
the
church
where
vnto
all
other
might
leane
&
depend
that
a
concord
&
vnyte
might
the
better
be
kept
among
christen
men
against
all
sectes
and
heresys
.
Such
an
head
ought
to
be
chosen
by
the
consent
of
all
men
&
it
ought
to
be
in
the
lyberty
and
powr
of
men
sentyme
to
change
some
tyme
to
depose
such
heades
lyke
as
the
councel
of
constance
did
with
certen
Popes
:
which
cowncel
did
depose
iiij
.
popes
one
after
a nother
&
did
chose
the
forth
.
But
Imagyne
(
I
say
)
that
the
pope
and
the
court
of
rome
wold
grant
thus
moch
(
as
the
wil
neuer
doo
/
for
than
shuld
he
be
compelled
to
suffer
his
whole
kingdome
and
ordre
to
be
ouerthrown
and
destroyed
with
all
his
canon
lawe
and
al
the
bokes
therof
/
and
agayn
he
cannot
grant
it
for
it
is
contrary
to
his
oth
yet
/
I
say
/
though
he
wold
grant
it
/
it
were
nothing
profitable
to
the
church
to
haue
any
such
head
and
there
shuld
rise
by
that
meanes
many
moo
sectes
than
were
before
/
for
seing
no
man
were
bownd
to
owe
any
obedience
to
such
an
head
by
the
lawe
and
commandment
of
god
but
only
euery
man
to
submyt
him self
vnder
his
subiecyon
of
his
own
fre
wil
/
he
shuld
easely
&
sone
come
in
to
contemp
and
be
robbed
or
spoyled
of
all
his
membros
.
fynally
such
an
head
ought
not
to
be
at
Rome
or
in
any
priuate
place
but
in
all
places
and
in
euery
church
/
wher
so
euer
god
had
geuen
any
such
and
office
.
But
oh
lord
what
a
gret
confusyon
&
besynesse
wold
this
thing
engender
?
wherfor
the
church
can
neuer
be
better
ruled
and
perserued
than
if
all
men
shuld
lyue
together
vnder
oue
head
christ
/
and
that
all
bisshops
(
so
moch
as
perteyneth
to
the
office
of
a
bisshops
shuld
be
of
lyke
pour
&
auctorite
(
alshough
thei
were
not
lyke
in
gyftes
.
and
knoulege
)
and
so
consent
with
all
dilygence
in
vniforwe
doctrine
/
faith
/
sacramentes
/
prayer
/
&
other
workes
of
loue
&
charite
.
Thus
writeth
.
S.
Ierom
that
the
pristes
&
bisshops
of
the
church
of
Alexandria
ded
rule
the
church
comonly
to gether
one
with
a nother
/
lyke
as
the
apostels
did
/
and
all
bisshops
after
ward
did
like
wise
in
the
vniuersal
primatyue
church
vntil
such
tyme
as
the
pope
began
to
lift
vp
his
heade
above
them
all
.
This
part
proueth
euydently
the
pope
to
be
antichrist
/
which
had
extolled
him self
aboue
christ
and
bent
hymself
gainst
christ
.
He
wil
grant
no
man
to
be
saued
without
his
auctorite
and
pour
/
which
pour
not
withstonding
is
nothing
at
all
:
neither
ordeined
nor
commanded
by
god
.
What
is
this
els
than
to
exalt
him self
aboue
god
and
to
bent
hym selfe
as
aduersary
against
god
as
.
S.
Paul
saith
?
The
very
Turck
and
hell
it self
/
though
thei
be
neuer
so
gret
enmys
of
christendome
/
did
neuer
any
such
thing
Thei
permit
and
suffer
all
men
to
byleue
in
christ
who
so
wil
/
only
thei
take
tributes
of
christen
men
&
thei
requyre
all
outward
obedience
.
But
the
pope
forbiddeth
vs
to
byleue
in
christ
sayng
that
we
must
obey
hym
/
and
so
we
shal
obteine
saluacyon
of
our
soules
.
But
we
wil
not
obey
hym
to
dye
ther
for
/
we
wil
rather
submyt
our selues
to
death
in
the
name
of
god
.
All
this
besinesse
is
rysen
hereupon
that
the
pope
wil
haue
himself
named
the
head
of
the
vniuersal
CHRISTEN
church
by
the
lawe
of
god
wherupon
it
must
nedes
folow
that
he
compareth
yea
&
preferreth
him self
vnto
christ
:
first
he
called
hym selfe
head
of
the
church
:
after
that
/
lord
of
the
church
/
thirdly
supreme
lord
of
the
vniuersal
world
/
and
finally
the
god
of
the
erth
/
in
as
moch
as
at
length
he
went
about
to
command
the
angels
of
heauen
.
And
if
the
doctrine
of
the
pope
be
tryed
by
the
the
scrspture
&
wer
compared
therwith
/
we
shal
proue
and
fynd
that
his
doctrine
euen
whereas
it
if
best
/
was
taken
out
of
the
cyuil
and
heathnissh
lawe
/
and
that
it
geueth
lawes
and
perceptes
of
ciuyl
matters
and
of
cyuyl
iudgements
as
his
own
decretals
do
testifye
.
After
ward
his
doctrine
teacheth
certen
ceremomonys
of
temples
/
of
garmentes
/
of
choyse
of
meates
/
of
difference
betwene
pristes
and
lay
men
and
of
such
folissh
things
/
iugglyng
soteltys
and
fantastical
trifles
an
infinyte
nomber
.
And
in
all
these
things
there
is
no
word
nor
mencyon
of
christ
/
of
faith●
or
of
the
commandments
of
god
.
Insumma●
there
is
nothing
in
his
doctrine
but
deuelisshnes
/
and
his
lyes
of
masses
/
purgatory
/
monasterys
/
workes
and
ceremonys
(
all
which
be
the
very
papistry
)
he
contendeth
to
set
aboue
christ
&
god
and
against
god
/
condemnyng
/
kyllyng
/
and
persecuting
al
christen
men
which
wil
not
extoll
&
honor
this
his
abhomynable
wickednesse
aboue
all
things
in
heauen
and
erth
.
for
the
which
cause
life
as
we
can
not
fynd
in
our
hartes
to
bowe
to
the
deuel
&
to
honor
him
for
our
lord
&
god
:
Euen
so
life
wise
can
we
not
suffre
his
Apostle
the
Pope
/
or
Antichrist
the
supreme
head
&
lord
in
his
kingdome
.
For
to
lye
to
murder
/
and
te
destroy
the
soule
with
the
body
be
the
very
natural
propertys
of
the
popys
kingdome
.
Now
the
councel
shal
fynd
&
haue
inough
in
these
iiij
.
articles
/
to
condemne
.
for
thei
neither
can
nor
wil
grant
us
the
least
part
or
poynt
of
them
.
Of
this
thing
we
ought
to
dowt
nothing
at
all
/
yea
we
must
rather
comfort
our
hartes
with
this
hope
and
trust
that
Ihesus
christ
wil
fight
against
his
emnys
and
persecute
them
both
with
his
spirite
and
also
with
his
coming
which
thing
god
grant
/
Amen
.
As
for
vs
let
us
not
loke
that
we
shal
not
be
suffred
to
stand
before
the
emperor
or
any
ciuyl
iudge
&
rueler
/
as
we
did
at
augspurg
where
the
emperor
did
heare
our
cause
and
matter
fauorably
/
But
we
must
stand
before
the
pope
and
the
deuel
him self
which
wil
not
heare
any
thing
at
all
/
But
with
out
any
cause
wil
iudge
us
condemne
us
to
death
/
and
compel
us
to
Idolatry
whether
we
wil
or
no
/
wherfor
we
wil
neuer
in
our
life
kisse
his
fete
nor
say
you
arre
my
good
and
gracios
lord
/
but
we
wil
say
(
as
the
Angel
sait
to
the
deuel
in
Zachary
)
god
pomissh
the
Satan
/
thou
aduersary
of
god
.
The
third
part
of
the
articles
.
Of
the
articles
that
folow
it
were
better
for
us
to
entreat
of
them
with
lerned
and
wise
reasonable
men
/
or
among
our selues
than
with
the
pope
which
with
his
whole
sect
and
faccyon
with
hym
but
riches
/
honor
/
pompe
powr
are
only
in
reputacyon
with
hym
.
Of
sinne
.
In
this
article
we
are
compelled
to
grant
with
S.
Paul
the
v.
to
the
romanes
/
that
sinne
entred
in
to
the
world
by
one
man
Adam
/
thorow
whose
disobedience
all
men
are
made
sinners
and
subiect
to
death
and
to
the
deuel
.
Now
the
operacyons
of
this
sinne
/
are
euel
workes
such
as
be
forbidden
in
the
.x.
commandmentes
/
as
be
these
distrust
in
god
/
false
faith
/
Idolatry
/
to
be
with
out
all
feare
of
god
/
presumpcyon
/
desperacyon
/
blyndnes
of
hart
/
and
to
conclude
in
a
somme
/
the
ignorance
and
contempt
of
god
.
After
these
/
to
lye
/
to
sweare
by
the
name
of
not
to
pray
/
not
to
call
vp
on
god
/
to
dispise
or
neglect
the
word
of
god
/
to
be
disobedient
to
parentes
.
Item
murder
/
flesshly
lust
/
theft
&
falshode
.
This
original
sinne
is
so
gret
a
corrupcyon
of
nature
/
that
no
maner
of
reason
can
see
&
perceiue
it
/
and
therfor
it
must
be
byleued
by
the
reuelacyon
of
the
holy
scripture
/
Psalm.
51.
Roma
.
v.
Exodi
.
xxxiij
.
Gene.
iiij
.
Wherfor
it
is
a
manifest
error
and
a
blyndnes
repugnyng
with
this
article
/
to
say
as
the
schole
dyuynes
or
dunsys
haue
taught
first
that
after
the
fall
of
Adam
all
the
natural
strengh
of
man
doth
remayne
perfight
&
vncorrupt
.
And
that
man
hath
naturally
a
right
reason
and
free
wil
/
that
he
may
satisfye
&
fulfyll
the
lawe
of
god
.
Secondorly
That
man
hath
free
wil
so
that
he
may
doo
all
good
and
eschewe
all
euel
.
&
agayne
on
the
contrary
part
/
leaue
that
which
is
good
and
folow
the
euel
.
Thirdly
That
a
man
by
the
proper
strengthe
of
his
own
nature
may
satisfye
and
fulfill
the
whole
lawe
of
god
.
Fortly
That
a
man
of
his
own
natural
strenth
can
loue
god
aboue
all
thing
/
and
his
neihbor
as
him selfe
.
Fiftly
That
if
a
man
do
&
performe
so
moch
as
he
is
able
to
doo
/
than
shal
he
surely
obteine
gods
fauor
.
Sextly
.
That
it
is
not
necessary
for
him
that
wil
receyue
the
sacrament
/
to
haue
a
purpose
to
lyue
wel
afterward
.
But
that
it
is
●ufficient
if
he
haue
not
an
obstynate
and
wicked
purprse
to
sinne
:
so
good
is
our
nature
of
it self
/
and
so
such
efficacyte
is
the
vertu
of
the
sa●rament
.
Seuently
.
That
it
is
not
taught
in
the
scripture
that
it
is
necessary
for
him
that
wil
do
any
good
worke
/
to
haue
the
holy
gost
with
his
grace
.
These
&
such
like
errors
haue
sprong
vp
of
blindnes
and
ignorance
/
because
thei
were
ignorant
both
of
sinne
/
&
also
of
christ
our
sauyor
:
and
thei
be
very
heathnissh
opinyons
which
we
can
not
suffer
nor
abyde
.
for
if
thei
were
tue
than
did
christ
dye
in
vaine
/
for
as
moch
as
ther
is
no
corrupcyon
nor
sinne
in
man
(
after
their
opynyon
)
for
the
which
christ
nedyd
to
haue
dyed
.
Or
els
he
must
haue
dyed
for
the
body
only
&
not
for
the
sowle
/
for
the
sowle
is
vncorrupt
and
the
body
only
subiect
to
death
after
this
opynyon
.
Of
the
lawe
.
In
this
article
our
iudgement
is
that
the
lawe
was
geuen
by
god
to
bridle
&
refrayne
us
from
sinnyng
partly
with
threatnings
and
with
feare
of
ponisshment
/
partly
with
promises
of
grace
/
fauor
and
other
benifites
:
But
all
these
do
help
but
litle
by
reason
of
the
corrupcyon
and
wickednes
which
sinne
doth
engender
in
man
for
hereby
some
which
are
emnys
of
the
lawe
are
made
worse
:
for
as
moch
as
thei
desyre
more
feruently
to
doo
such
things
as
thei
are
forbidden
to
do
by
the
lawe
/
and
thei
do
not
gladly
such
things
as
thei
are
commanded
to
do
.
And
thus
in
as
moch
as
thei
are
feared
by
pomisshment
/
thei
offend
now
stil
more
against
the
lawe
than
thei
ded
before
.
Now
such
are
vnrecouerable
and
damnable
,
persons
past
all
amendment
for
thei
commit
sinne
&
wickednes
as
oft
as
any
occasyon
of
sinning
is
nffred
.
There
be
other
some
/
which
are
blynd
/
and
boast
&
extolle
them selues
/
supposing
that
thei
can
saue
them selues
thorow
their
own
pour
&
strenght
/
thinking
them selues
able
to
kepe
And
performe
the
lawe
as
is
before
said
of
the
schole
dyuynes
or
Sunses
.
And
by
such
meanes
/
become
thei
hypocrites
and
only
colored
saintes
/
holy
outwardly
only
.
But
the
chefe
office
&
effect
of
the
lawe
is
this
/
to
shewe
and
declare
original
sinne
:
and
to
teach
man
how
sore
his
nature
is
infect
or
poisoned
/
And
that
it
is
altogether
corrupt
/
vnto
whom
the
lawe
saith
that
he
honoreth
not
god
but
contemneth
him
&
honoreth
strange
false
goddes
which
thing
before
the
lawe
taught
him
it
/
he
did
in
no
wise
bileue
it
to
be
true
.
Now
man
being
put
in
feare
humbleth
him self
/
abiecteth
and
abateth
his
hart
and
vtterly
despaireth
/
and
desiereth
feruently
to
haue
some
help
and
being
dismazed
that
he
can
not
tel
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
romanes
/
The
lawe
worketh
wrath
:
&
againe
in
the
v.
to
the
romanes
/
the
lawe
entred
in
/
that
sinne
shuld
be
more
abundant
.
Of
penance
.
This
office
and
work
of
the
lawe
is
kept
&
reteined
in
the
newe
testament
/
and
it
is
also
exercised
as
.
S.
Paul
saith
the
.i.
to
the
roma
saing
the
wrath
of
god
from
heauen
is
declared
mamifestly
against
all
wickednes
and
vnright
wisnes
of
men
.
Item
the
iij.
to
the
Roma
.
the
whole
world
is
gilty
to
god
.
Item
no
flessh
shal
be
iustifyed
in
his
sight
by
the
workes
of
the
lawe
.
Item
Iohan
the
xvi
.
The
holy
gost
shal
reproue
the
world
of
sinne
.
This
is
the
thonder
of
god
wherby
he
doth
ouerthrowe
and
clerely
condemne
not
only
manifest
sinners
but
euen
hypocrytes
also
/
and
he
bringeth
them
in
to
fear
and
desperacyon
/
This
is
the
hammer
wherof
Ieremy
speketh
saing
/
My
word
is
an
hanmer
that
beateth
flynt
stonys
in
to
pouder
.
This
is
no
actyue
or
procured
contricyon
but
it
is
a
passyne
or
a
suffring
contricyon
and
breaking
/
for
it
is
a
tru
or
ernest
heuynesse
of
the
hart
/
a
very
passyon
/
felyng
vnd
tast
of
death
.
And
this
is
to
begynne
a
repentance
or
a
newe
life
and
man
is
compelled
to
heare
such
a
sentence
as
this
:
Ye
are
all
condemned
and
confounded
/
whether
ye
be
open
sinners
or
hypocrytes
/
ye
must
alter
your
lyues
and
be
newe
men
.
And
ye
must
lyue
other
wise
than
ye
lyue
now
.
For
how
gret
/
wise
/
mighty
&
holy
so
euer
ye
be
/
yet
there
is
none
of
yo●…
iust
&c.
But
now
vnto
this
office
and
condemnacion
of
the
lawe
/
the
newe
testament
bringeth
a
comfortable
promes
of
grace
and
mercy
thorow
the
gospel
/
which
ꝓmes
we
ought
to
receiue
by
faith
as
christ
saith
March
the
.i.
So
penance
and
byleue
the
gospel
:
that
is
to
say
/
turne
amend
and
lyue
better
and
byleue
my
promes
.
And
before
christes
coming
Iohan
was
called
the
preacher
of
penance
/
but
yet
vnto
the
remissyon
of
sinnes
:
that
is
to
say
/
it
was
Iohans
office
to
reproue
all
men
and
to
teach
them
that
thei
all
were
sinners
/
that
thei
might
knnoch
what
maner
of
men
thei
were
before
god
and
grant
themselues
to
be
damnable
sinners
.
that
so
thei
might
be
prepared
to
the
lord
to
embrace
his
and
mercy
for
their
comfort
/
and
to
byleue
and
trust
to
receiue
remissyon
of
their
sinnes
of
christ
.
And
so
saith
Christ
him selfe
in
the
last
chap.
of
Luke
/
penance
and
remission
of
sinnes
must
be
preached
in
my
name
among
all
nacions
.
Now
if
the
lawe
shuld
doo
his
offyce
frely
alone
and
the
gospel
remoued
/
we
shuld
se
nothing
but
deth
and
hell
redy
to
deuoure
us
/
and
there
were
no
remedy
but
all
men
shuld
be
compelled
to
despayre
as
Saul
&
Iudas
did
/
lyke
as
.
S.
Paul
saith
:
The
lawe
thorow
sinne
doth
kil
.
But
the
gospel
again
/
bringeth
confort
&
remissyon
of
sinnes
/
not
one
way
only
but
dyuers
/
as
thorow
the
word
of
god
/
thorow
the
sacramentes
&
such
other
ways
(
as
we
shal
heare
here
after
)
that
thorow
him
we
may
haur
a
plentuos
and
a
rich
redempcyon
(
as
the
cxxx
.
Psalme
saith
)
against
the
gret
captiuyte
and
thraldom
of
sinne
.
But
we
must
now
compare
the
false
penance
of
the
popissh
dunses
&
sophisters
.
With
the
true
penance
that
thei
both
may
the
better
be
known
.
Of
the
false
penance
of
the
papistes
It
was
impossible
that
euer
the
papistes
shuld
teach
&
preach
truly
of
penance
/
seing
thei
vnderstode
not
●inne
truly
.
For
/
as
is
before
sayd
/
thei
haue
no
right
iudgement
or
knoulege
of
original
sinne
/
but
thei
teach
that
the
natural
strength
of
man
hath
euer
remayned
perfight
/
pure
&
vncorrupt
/
that
mans
reason
can
teach
rightly
.
And
that
his
wil
can
perfihhtly
obey
this
right
reason
/
and
again
that
god
doth
surely
gyue
his
grace
and
mercy
whan
a
man
doth
only
so
moch
as
he
is
able
to
do
by
his
own
fre
wil.
Wherfor
it
must
nedes
folowe
that
thei
did
penance
&
repent
only
for
actual
sinnes
.
for
the
corrupt
affeccyons
of
the
hart
/
as
lust
and
concupiscens
are
no
sinnes
with
them
but
thei
repute
those
only
for
sinnes
/
which
be
outward
&
actual
workes
springing
of
their
fre
wil.
And
of
this
penance
thei
haue
made
.
3.
partes
/
Contricyon
/
Confession
&
Satisfaccion
with
this
comfort
&
promes
annexed
therunto
that
if
a
man
shuld
do
true
penance
/
confesse
himself
per●…g●…y
and
make
true
sati●faccyon
/
than
●hu●d
he
meryte
&
de●erue
remissyon
of
his
sinnes
and
make
a
perfite
satisfaccyon
beford
god
for
all
his
sinnes
.
Thus
in
their
penance
thei
taught
men
to
trust
in
their
own
workes
.
And
hereupon
sprang
vp
that
which
thei
vse
to
blowe
out
in
the
pulpets
as
oft
as
thei
make
mencyon
of
the
comon
confessyon
to
the
peple
saing
O
lord
god
kepe
&
pre●erue
my
life
vntil
I
haue
done
penance
for
my
sinnes
and
amended
my
life
.
Here
is
neuer
a
word
of
christ
nor
of
faith
but
euery
man
bileueth
to
wipe
a
way
and
dispatch
his
sinnes
before
god
thorov
his
own
workes
.
And
for
this
purpose
haue
many
made
them
felues
pristes
and
monkes
that
thei
might
so
resist
and
witstond
sinne
.
As
for
contricyon
this
hath
euer
bene
the
maner
&
order
therof
.
for
as
moch
as
no
man
could
remember
all
his
sinnes
particularly
(
specially
all
and
euery
one
that
he
had
committed
the
whole
yeare
/
)
thus
thei
trifled
and
dalyd
therwith
/
that
if
any
secret
&
preuy
sinnes
shuld
afterward
come
to
his
rememberance
/
he
must
do
penance
also
for
them
&
teherse
them
at
his
next
confessyon
/
and
in
the
meane
time
thei
were
committed
to
the
grace
and
mercy
of
god
furthermore
because
no
man
could
tel
certenly
how
gret
his
contricyon
ought
to
be
wherby
he
migh
fully
satisfye
god
/
thei
addet
this
comfort
to
the
peple
that
he
which
could
not
haue
perfight
contricyon
/
shuld
labor
at
leaft
to
haue
attricyon
/
which
I
may
call
an
half
contricyon
or
a
litel
spice
of
contricyon
/
for
as
for
thei
them
selues
vnderstode
neither
the
one
nor
the
other
and
thei
knowe
no
more
what
these
wordes
contricyon
and
attrieyon
do
signifye
than
I
do
.
Now
this
attricyon
(
as
thei
call
it
)
was
reputed
sufficyent
for
contricyon
/
whan
so
euer
thei
were
confessed
.
And
if
it
chansed
at
any
time
that
some
man
shuld
say
in
his
confession
that
he
could
not
haue
perfite
coutricyon
or
that
he
could
not
lament
mourne
and
be
fory
for
his
sinnes
(
which
thing
myght
happen
in
such
as
were
taken
and
rauisshed
with
the
loue
of
some
harlot
or
in
such
as
did
burne
with
desire
to
be
reuenged
of
their
emnys
&
cetera
)
than
thei
to
vsed
to
axe
such
whether
he
desiered
to
haue
contricyon
/
or
no.
If
he
answered
/
Yea
/
(
for
who
wold
say
May
/
except
it
were
the
deuel
himself
?
)
than
thei
toke
that
as
sufficient
for
contricyon
/
and
thei
forgaue
him
his
sinnes
and
assoiled
him
euen
for
that
vertu
and
good
worke
:
alledging
for
them
the
example
of
.
S.
Bernard
&
cet
.
Now
by
this
we
see
how
blynd
mans
reason
is
and
how
it
stombleth
in
matters
of
faith
and
seketh
comfort
at
hir
own
plesure
in
hir
own
proper
strength
/
and
can
not
ones
thinke
neither
of
CHRIST
nor
yet
of
faith
.
Now
whan
the
matter
is
brought
in
to
light
and
sene
/
This
contrityon
is
nothing
els
than
a
fained
and
false
pretensed
imaginacyon
sprong
vp
out
of
the
proper
strength
of
man
both
without
faith
and
also
without
any
knoulege
of
christ
in
the
which
contrityon
the
pore
simple
sinner
wold
haue
laughed
many
tymes
rather
than
haue
wept
/
specially
whan
his
lust
and
desyre
of
reuengeance
against
his
emny
hath
comne
to
his
mynd
and
rememberance
:
those
only
except
whom
either
the
lawe
hath
thorouly
feared
or
els
whom
the
deuel
hath
vexed
and
turmoyled
with
heuynes
of
hart
.
Els
/
I
say
/
their
contricyon
was
nothing
els
than
a
very
right
hipocrisy
/
and
it
neuer
abated
or
mortifyed
the
lust
of
sinne
for
men
were
compelled
to
contricion
/
whan
as
thei
had
rather
haue
sinned
more
if
thei
might
.
And
as
for
the
maner
of
their
confessyon
this
it
was
/
Euery
man
was
compelled
to
nomber
all
his
sinnes
(
which
was
an
impossible
thing
)
And
this
was
an
abhomynable
tiranny
.
But
such
things
as
he
had
forgoten
/
he
was
assoiled
of
them
and
thei
were
forgeuen
him
on
this
con●…yon
that
afterward
whan
thei
came
to
his
〈◊〉
he
shuld
confesse
them
.
And
by
this
me●…
a
man
could
neuer
be
sure
whan
he
were
〈◊〉
confessed
or
whan
his
confessyon
shuld
〈◊〉
an
end
And
yet
notwithstonding
thei
bad
him
put
his
trust
in
his
worke
and
diligence
:
for
thei
sayd
that
the
more
purely
he
were
confessed
/
and
the
more
that
he
were
ashamed
and
had
dispraised
him self
before
the
prist
so
moch
the
soner
and
better
shuld
he
satisfye
and
make
amendys
for
his
sinnes
/
because
such
an
humbling
did
merite
or
deserue
grace
/
fauor
&
mercy
before
god
.
Neither
was
here
also
any
mencyon
of
christ
.
And
agayn
the
strength
&
vertu
of
absolucyon
was
not
taught
nor
declared
to
the
penitent
neither
.
And
thus
all
his
confort
did
consist
in
the
nombring
vp
of
his
sinnes
an●
in
his
shamefastnes
But
no
man
can
expresse
with
wordes
/
what
heuynes
or
sorow
/
what
abhominacion
and
filthines
/
what
Idolatry
and
supersticyon
haue
grown
of
this
confessyon
.
Finally
satisfaccyon
is
large
inough
for
there
was
no
man
in
the
world
that
euer
could
knouwe
how
moch
he
ought
to
doo
or
satisfye
for
one
sinne
only
/
how
shuld
he
than
knowe
how
moch
to
doo
for
all
his
sinnes
?
But
thei
imagined
and
found
out
a
prety
diuyse
/
that
the
pristes
shuld
enioyne
their
penitentys
certen
satissaceyons
(
which
thei
named
penance
)
such
as
might
easely
be
kept
and
performed
as
these
.
v.
pater
nosters
and
to
fast
a
day
or
.ij.
&
such
lyke
/
and
the
residue
of
their
penance
thei
referred
to
purgatory
there
to
be
fully
performed
.
Was
not
this
now
a
very
misery
and
a
heuy
calamyte
also
?
There
were
some
that
supposed
&
byleued
that
thei
shuld
neuer
go
owt
of
purgatory
because
after
the
old
canons
/
one
deadly
sinne
requireth
.vij.
yeares
of
penance
.
And
styl
thei
put
trust
in
their
own
workes
of
satisfaccyon
.
And
if
their
satisfaction
could
haue
bene
a
sufficient
&
perfight
fatisfaccyō
than
might
all
hope
and
trust
of
saluacyon
haue
bene
put
altogether
in
satisfaccyon
/
in
so
moch
that
we
shuld
haue
had
no
neade
neither
of
faith
nor
yet
of
christ
.
But
it
was
impossible
to
haue
such
a
satisfaccyon
.
Now
if
any
man
had
done
penance
after
this
fasshon
euen
for
the
space
of
an
hundreth
yeare
yet
he
shuld
neuer
haue
known
whan
he
had
done
and
performed
perfight
or
sufficient
penance
.
And
this
were
nothing
els
than
alweys
to
do
penance
and
yet
neuer
to
come
vnto
penance
.
And
herein
did
the
court
of
rome
help
pretily
to
sucker
the
miserable
church
/
and
imagyned
pardos
wherby
he
did
remitt
penance
and
brought
satisfaccyon
inough
/
first
particularly
for
viij
.
yeares
/
an
hundreth
yeares
&
cete
.
And
he
d●yded
them
by
lompes
among
carnals
and
bisshapes
/
that
some
shuld
haue
auctorite
to
grant
an
.
C.
yeares
/
some
an
C.
Dayes
of
pardon
.
But
he
reserued
to
him self
alone
to
remitt
and
pardon
the
whole
penance
or
satisfaccyon
.
This
thing
whan
it
began
to
smack
wel
and
to
bring
lucre
to
the
purse
/
and
again
for
as
moch
as
the
marchandise
and
selling
of
bullys
did
prospere
and
procede
wel
and
luckyly
/
he
imagyned
a
Goldyn
yeare
or
a
yeare
of
gre
which
he
wold
haue
no
where
but
at
Rome
/
and
this
yeare
ful
remissyon
of
all
penaltys
/
pomisshments
/
penance
and
all
maner
of
sinnes
/
and
thether
ran
all
men
from
all
partes
of
the
world
to
fet
pardon
of
the
goldyn
yeare
.
But
who
wold
not
haue
desyered
to
haue
bene
deliuered
from
such
an
heuy
&
vntollerable
burden
?
This
was
euen
as
moch
as
to
find
&
exalt
all
the
tresures
of
the
erth
.
But
the
pope
continewed
daily
in
heaping
many
goldyn
yeares
together
one
vp
on
another
.
And
the
more
mony
he
deuoured
/
the
gretter
waxed
his
throte
.
And
thus
at
length
he
sent
his
goldyn
yeare
in
to
other
nacyons
by
his
legatys
euen
tyl
all
churches
&
houses
were
filled
&
satisfyed
with
goldyn
yeares
fynally
he
brast
into
purgatory
at
length
also
to
the
deade
sowlys
first
thorow
Masses
/
Commendacyons
/
foundacyons
&
at
last
thorow
his
pardons
&
his
goldyn
yeare
.
What
nede
I
to
make
many
wordes
?
Soules
were
so
good
cheape
that
a
man
might
bye
as
many
as
he
wold
for
ij
.
pens
or
a
grote
the
pece
.
And
yet
all
this
was
not
sufficient
neither
for
the
pope
although
he
taught
&
commanded
men
to
put
all
their
trust
of
saluacyon
in
his
pardons
/
yet
not
with
stonding
he
made
this
way
dout
ful
&
vncerten
also
.
for
he
wrote
thus
in
his
bullys
that
who
so
euer
wold
be
partaker
of
his
pardon
&
of
his
goldyn
yeare
he
must
both
doo
penance
for
all
his
sinnes
and
confesse
them
&
also
pay
some
mony
.
But
we
haue
sayd
before
that
the
popissh
contricyon
and
confession
also
is
both
doutful
/
vncerten
and
also
very
hypocrisy
.
And
beside
this
/
no
man
did
know
what
soule
was
in
purgatory
/
and
if
there
were
any
yet
it
was
vnknowne
which
had
true
contricyon
&
was
rightly
confessed
&
which
not
.
Here
the
pope
toke
mony
&
bad
them
trust
in
his
penance
&
pardons
&
yet
not
with
stonding
he
sent
them
agayn
to
their
own
doutful
&
vncerten
workes
.
Now
if
there
were
any
/
which
thought
them selues
free
from
all
actual
sinnes
/
euel
affeccyons
/
wicked
wordes
&
dedes
/
thei
wold
make
them selues
monkes
/
fryres
&
pristes
in
monasterys
/
collegys
and
felouships
&
thei
wold
resist
euel
desyres
/
with
fasting
/
watching
at
midnight
/
prayer
/
sayng
of
masses
/
hard
clothing
and
hard
lodging
&
thus
they
went
about
to
be
saued
by
force
&
violence
whether
god
wold
or
no.
But
yet
the
original
or
byrth
sinne
that
was
in
them
did
sometime
parauenture
exercise
his
strenght
while
thei
were
a
slepe
/
as
.
S.
Austen
&
.
S.
Bierom
with
other
do
grant
.
And
yet
these
did
think
&
iudge
among
them selues
that
there
were
some
so
holy
(
as
thei
also
taught
)
that
thei
were
with
out
all
sinne
,
ful
of
god
workes
/
in
so
moch
that
thorow
this
hope
&
trust
thei
delt
&
sold
vnto
other
men
their
good
workes
which
were
suꝑfluos
for
them
selues
to
right
wisnes
.
This
is
true
/
for
the
seales
/
writings
&
tokens
therof
be
yet
to
shewe
.
Such
had
no
nede
of
penācc
them selues
.
for
how
could
thei
repent
for
any
sinne
whan
thei
neuer
consented
to
any
wicked
cogitacions
or
thoughtes
?
And
again
what
confessyon
could
thei
make
seing
thei
eschewed
to
speake
one
to
another
/
for
thei
were
sworn
to
sylence
:
And
finally
for
what
thing
shuld
thei
make
satisfaccyon
seing
thei
were
gilty
of
no
sinnes
?
Euen
such
saintes
were
the
pharises
&
scrybes
in
christes
tyme
:
But
than
immediatly
came
the
fyery
Angel
&
messenger
S.
Iohan
/
the
preacher
of
true
penance
&
stroke
them
both
at
one
clap
&
with
one
thonder
bolt
/
saing
/
do
penance
.
Now
the
one
sort
of
them
though
thus
/
we
haue
done
penance
al
ready
?
And
the
other
thought
thus
/
we
nede
not
do
any
penance
But
.
S.
Iohan
saith
to
them
both
doo
penance
both
ij
.
of
yow
haue
euer
yet
done
any
true
penance
in
your
life
dayes
/
but
ye
be
hypocrytes
and
both
of
yow
haue
nede
of
remission
of
sines
becouse
ye
both
be
ignorant
/
as
yet
/
what
sinne
is
properly
/
moch
lesse
can
yow
either
do
any
penance
for
your
sinne
/
or
els
auoyde
sinne
.
There
is
none
of
yow
good
/
ye
be
all
ful
of
vnfaithfulnes
/
of
blyndnes
of
the
ignorance
both
of
god
&
of
his
wil
also
But
now
is
he
present
of
whose
plenty
we
all
must
receiue
grace
for
grace
and
with
out
hym
can
no
man
be
iustifyed
before
god
.
Wherfor
if
ye
wil
do
penance
/
do
it
rightly
&
truly
.
for
your
penance
which
haue
nede
of
no
penance
/
ye
generacyons
of
serpentes
/
who
haue
told
yow
that
ye
might
auoide
the
wrath
&
damnacyon
to
come
?
&c:
S.
Paul
also
preacheth
like
wise
to
the
romanes
in
the
.iij.
chapter
/
saing
.
There
is
none
that
hath
any
knoulege
/
there
is
none
that
seketh
god
there
is
none
that
doth
god
no
not
one
:
All
are
beconne
vnprofitable
&
haue
swarued
out
of
the
right
way
.
And
again
in
the
16
of
the
actes
.
Now
doth
god
preach
vnto
all
men
that
all
shuld
amend
their
lyues
.
Marke
:
he
sa
it
/
all
men
/
none
except
/
that
is
a
man
.
This
penance
which
Iohan
&
Paul
do
preach
/
teacheth
us
to
knoulege
our
sinne
/
&
to
grant
that
we
are
all
damned
of
our
own
nature
/
that
there
is
no
goodnes
in
us
/
&
that
we
must
nedys
be
renewed
/
altered
&
made
newe
men
.
This
penance
is
not
unperfight
/
as
is
that
which
is
done
for
actual
sinnes
only
.
Neither
is
it
doutful
or
incerten
as
that
is
for
it
disputeth
not
which
is
sinne
&
chhich
is
not
sinne
/
but
it
condemneth
all
to gether
&
saith
there
is
nothing
in
yow
but
sinne
.
What
nede
we
than
to
make
any
noūbrynh
/
difference
or
diuysyon
:
Wherfor
this
contricyon
also
is
no
vncerten
thing
.
for
there
is
nothing
left
in
us
by
this
contricyon
wherby
we
can
so
moch
as
think
any
thing
that
is
good
wher
with
we
can
satifye
&
make
a
mendes
for
our
sinnes
but
ōly
bare
&
manifest
desꝑacyō
of
all
things
which
we
know
/
think
speake
or
doo
.
Lykewise
confessyon
after
this
maner
can
not
be
false
/
vncerten
&
vnperfight
.
for
who
so
euer
confesseth
that
there
is
no
thing
in
him
but
sinne
he
comprehendeth
all
maner
of
sinnes
&
leaueth
/
excludeth
or
forgetteth
none
:
finally
such
a
satisfaccyon
can
not
be
vncerten
neither
.
for
it
is
not
our
vncerten
&
vnpure
worke
/
but
it
is
the
passyon
&
blode
of
the
pure
innocent
lambe
of
god
which
taketh
a
way
the
sinnes
of
the
world
.
Of
this
penance
did
.
S.
Iohn
&
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
euer
is
bylded
vp
our
own
workes
.
for
all
such
things
stēd
vp
on
an
vncleane
/
feble
yea
&
a
vayne
foundacyon
a
vayne
work
or
lawe
/
be
it
neuer
so
good
:
for
weaknes
/
infirmyte
&
imperfeccyon
remayneth
in
all
god
workes
&
no
man
fulfilleth
the
lawe
(
as
christ
saith
Ioh.
the
8.
)
but
all
men
do
transgresse
it
.
Wherfor
this
bildyng
is
nothing
but
lying
/
falshode
&
hipocrisy
euen
whan
it
is
most
holy
&
sheweth
best
of
all
.
But
the
penance
that
we
speke
of
/
endureth
with
all
christen
men
euen
til
their
death
/
&
it
fighteth
with
the
rēnantes
of
sinne
which
remayne
in
the
flessh
/
as
long
as
thei
lyue
/
as
.
S.
Paul
witnesseth
the
7.
to
the
Romanes
saing
that
he
him self
warreth
against
the
laue
of
his
membres
/
&
that
not
with
his
own
ꝓper
pour
or
strength
/
but
with
the
gift
&
grace
of
the
holy
gost
which
euer
cūpenyth
&
goeth
together
with
remissyon
of
sinnes
.
This
grace
pourgeth
&
dryueth
out
dayly
the
rēnāts
of
sinne
&
it
contendeth
or
laboreth
to
make
man
iust
pure
&
holy
.
Of
this
doctrine
is
the
pope
with
his
dyuynes
/
dunses
/
lawyres
&
such
other
/
as
ignorant
as
an
asse
for
this
doctryne
is
reuelyd
&
geuen
from
heauen
thorow
the
gospel
/
and
yet
it
is
caled
heresy
of
the
wicked
pharysys
and
pope
holy
hipocrites
.
And
again
on
the
contrary
part
there
be
some
brayneles
dotrels
such
as
were
in
the
tyme
of
sedicyon
before
my
dayes
/
and
be
to
fynd
parauenture
euen
at
this
day
also
)
which
iudge
and
think
that
all
those
which
haue
ones
receyued
the
holy
gost
/
their
sinnes
/
&
were
ones
made
faith
ful
/
that
if
thei
falle
&
offend
afterward
/
yet
thei
remayne
in
faith
/
and
that
sinne
can
not
hurt
or
hinder
them
:
And
thei
blase
and
crye
doo
what
thou
wilt
/
if
thou
byleuyst
,
it
maketh
no
matter
/
for
faith
wipeth
a
way
all
thy
sinnes
.
And
thei
adde
this
more
ouer
also
/
that
who
so
euer
falleth
or
sinneth
after
he
is
ones
iustifyed
/
had
neuer
the
holy
gost
perfightly
/
nor
yet
true
faith
.
Such
doting
merchantes
haue
I
hard
many
tymes
/
&
I
feare
lesse
there
be
some
yet
which
are
styll
possessed
with
this
deuel
or
with
such
a nother
.
Wherfore
it
must
be
taught
&
known
that
both
faith
&
the
holy
gost
are
absent
from
all
mēwhā
so
euer
thei
fall
into
any
manifest
sinne
/
as
Dauyd
whan
he
did
fall
into
adultery
/
murder
/
&
blasphemy
of
god
/
besydes
that
thei
haue
&
fele
stil
their
original
or
birth
sinne
&
fight
against
it
dayly
also
with
all
their
penance
.
For
wher
so
euer
the
holy
gost
is
/
he
wil
not
suffer
sinne
to
exercyse
his
strength
or
to
preuayle
so
far
that
it
be
committed
/
but
the
holy
gost
refrainet
/
brydleth
&
forbiddeth
him
to
doo
thvt
thing
which
he
wold
doo
:
And
if
he
do
or
commit
it
/
than
is
he
destitute
of
the
holy
gost
&
of
faith
also
.
For
.
S.
Iohan
saith
that
who
so
euer
is
borne
of
god
committeth
no
sinne
nor
can
not
sinne
/
&
yet
notwitstonding
it
is
true
that
he
saith
afterward
/
that
if
we
say
we
haue
no
sinne
/
we
lye
&
the
truth
of
god
is
not
in
vs
Of
the
gospel
.
Now
wil
we
come
to
the
gospel
which
bringeth
councel
&
help
against
sinne
/
moo
ways
than
one
for
god
is
vnmesurably
liberal
in
his
grace
&
mercy
.
first
thorow
the
outward
word
wherby
is
prea
ched
&
promised
remissyon
of
sinnes
thorowt
the
whole
world
/
which
is
the
peculyar
&
proper
office
of
the
gospel
.
Secondarly
thorow
Baptyme
.
Thirdly
thorow
the
supper
of
the
lord
:
Forthly
thorow
the
pour
of
the
keys
&
thorow
the
brotherly
communicacyon
&
comfort
of
the
faithful
one
to
a nother
among
them selues
mathew
the
xviij
.
Wher
so
euer
ij
.
or
.iij.
be
gathered
in
my
name
&c.
Of
baptyme
Baptyme
is
nothing
els
than
the
word
with
the
dippyng
in
to
the
water
after
the
commandment
of
god
.
or
/
as
Paul
saith
it
is
a
wasshing
/
to gether
with
the
word
/
like
as
S.
Austen
also
affirmeth
&
saith
:
let
the
word
come
or
be
ioyned
vnto
the
element
/
&
than
is
a
sacrament
.
Wherfor
we
consent
not
with
S.
Thomas
nor
with
the
blacke
fryers
which
forgetting
christes
institucyon
/
do
teach
&
hold
that
god
did
indue
the
water
with
a
spiritual
or
gostly
pour
&
vertu
/
which
pour
&
vertu
doth
wassh
a
way
si_nes
euen
thorow
the
water
.
Neither
do
we
agree
vnto
duns
nor
the
gray
frires
/
which
speake
neuer
a
word
of
the
ministracyon
of
it
nor
of
faith
nor
yet
teach
that
the
holy
gost
is
geuen
thorow
the
word
&
the
sacramentes
to gether
.
Of
the
baptyme
of
infantys
.
We
think
that
yong
infantys
ought
to
be
baptised
because
thei
perteine
to
the
redempcyon
that
is
promised
to
mankynd
thorow
christ
.
And
the
church
/
that
is
to
say
the
faithful
congregacyon
/
ought
to
offer
them
vnto
christ
.
Of
the
sacrament
of
the
body
&
blode
of
christ
We
iudge
and
think
that
vnder
breade
&
wyue
in
the
supper
of
the
lord
are
geuen
the
true
body
&
blode
of
christ
.
Item
that
the
whole
sacrament
ought
to
be
ministred
to
the
lay
peple
●
not
only
one
part
ther
of
for
we
haue
no
nede
of
that
high
lerning
&
wisdom
which
teacheth
that
as
moch
is
conteined
vnder
one
kynd
as
is
vnder
both
/
as
the
sophistical
&
popiss●…
pharises
and
the
councel
of
constance
do
ttach
.
And
though
it
were
true
/
that
as
moch
were
conteinet
vnder
one
kynd
as
the
sophistical
papistes
say
/
yet
the
one
kynd
alone
/
is
not
the
hole
institucyon
&
ordinance
geuen
commanded
us
of
Christ
.
And
specially
we
condemne
excom●…icate
and
curse
/
in
the
name
of
god
/
not
only
them
which
wil
not
receiue
both
kyndes
/
but
them
principally
which
do
lordly
/
vio
and
tyrannosly
forbid
/
condemne
and
reproue
it
as
heresy
/
For
as
moch
as
in
so
ding
thei
set
and
bend
them selues
against
christ
our
lord
and
god
/
ye
&
preferre
them selues
also
before
&
aboue
him
.
As
for
the
transsubstanciacyon
/
that
is
to
say
/
that
the
bread
&
wyne
in
the
supper
shuld
lose
their
natural
substance
and
only
that
the
similytude
forme
&
color
of
bread
shuld
remayne
&
not
very
true
breade
/
we
passe
not
vp
on
the
suttel
iuglyng
imagynacyons
of
the
pharises
.
For
it
is
very
conformable
vnto
the
holy
scripture
that
there
shuld
be
&
remayne
still
/
very
breade
as
.
S
Paul
him self
nameth
it
/
saing
/
The
breade
which
we
breake
&c.
Item
/
and
so
let
him
eate
of
the
breade
&c.
Of
the
keys
of
the
church
The
keys
are
the
office
&
pour
of
the
whole
church
or
congregacyon
geuen
of
christ
to
bynd
&
tv
lose
sinnes
not
only
manifest
/
open
&
know
sinnes
/
but
euen
preuy
sinnys
also
/
which
god
only
doth
knowe
.
for
as
it
is
written
/
who
knoweth
how
moch
he
sinneth
?
&
Paul
hym self
in
the
7.
to
the
romanes
complaineth
that
he
serueth
and
obeyth
the
lawe
of
sinne
after
his
flessh
.
For
it
is
not
in
our
pour
/
but
in
gods
only
to
iudge
which
be
sinnes
/
how
sore
&
greuos
all
sinnes
are
and
how
manysinnes
we
haue
/
as
it
is
written
/
Entre
not
into
iudgement
with
thy
seruact
/
for
no
man
lyuyng
shal
be
rightuos
in
thi
sight
.
&
Paul
the
i.
to
the
corynth
.
the
iiij
.
chap.
saith
I
know
my selfe
gilty
of
nothing
but
yet
I
am
not
therfor
iustifyed
or
rightuos
.
Of
confessyon
or
absolucyon
For
as
moch
as
absolucyon
/
or
the
pour
of
the
keys
institute
or
ordeyned
in
the
gospel
by
christ
doth
bring
gret
confort
to
weake
conscyencys
against
sinne
/
it
ought
not
to
be
vtterly
banisshed
out
of
the
church
for
.ij.
causes
specially
.
First
for
conforting
of
feble
/
fera●ul
&
weake
consciencys
.
Secondarly
that
wild
&
reckles
youth
might
be
examyned
/
exercysed
&
instruct
in
the
doctrine
&
knoulege
of
christ
.
But
as
for
the
nombring
vp
of
sinnes
ought
to
be
in
euery
mans
liberty
to
nomber
&
tell
only
such
as
he
wil
him self
without
any
maner
of
compulsyon
.
For
as
long
as
we
remaine
in
this
flessh
/
we
shal
not
lye
at
all
if
euery
one
of
us
say
thus
:
I
am
a
wretched
and
a
miserable
creature
ful
of
sinnes
&
as
.
S.
Paul
saith
/
Roma
vij
.
I
feele
a nother
lawe
in
my
flessh
&
membres
rebelling
against
the
lawe
of
my
mynd
&c.
And
for
as
moch
as
priuate
absolucyon
cometh
from
the
powr
of
the
keys
/
it
ought
not
to
be
contenned
but
to
be
moch
regarded
as
all
other
offices
perteining
to
the
christen
church
ought
to
be
.
And
in
such
things
as
ꝑteine
to
the
outward
word
/
it
must
be
constantly
holden
&
bileued
that
god
geueth
his
spirite
or
grace
to
no
man
except
the
outward
word
either
come
betwene
or
els
goo
before
.
This
must
be
bileued
/
lesse
we
●all
in
to
the
errors
of
thorite
of
god
by
a
certen
inward
inspiracion
without
the
worde
also
before
thei
euer
thei
hard
of
the
word
:
and
fret
after
ward
vp
on
this
persuasion
thei
wil
take
vp
on
them
to
iudge
/
interprete
/
wrest
&
writhe
the
scripture
at
their
own
pleasure
/
as
one
Monetarius
did
/
&
I
feare
there
be
many
at
this
time
that
doo
likewise
/
which
wold
be
quick
&
ernest
iudges
betwene
the
spirite
&
the
letter
/
&
yet
thei
know
not
what
to
say
nor
what
to
teach
.
&
the
papistry
is
euen
nothing
els
than
drowned
in
this
heresy
&
possessed
with
this
spirite
:
for
the
pope
bosteth
hymselfe
to
haue
all
maner
of
lawes
in
his
own
bosom
&
euen
vnder
his
girdel
/
&
that
what
so
euer
he
with
his
church
doth
iudge
/
determine
&
command
that
must
nedes
be
of
the
holy
gost
/
&
iust
or
lauful
/
although
it
be
clene
contrary
to
the
scripture
or
to
the
outward
word
.
&
this
is
euen
the
old
Satan
&
serpent
which
entysed
&
brought
Adam
&
Eue
in
to
the
self
same
heresy
/
&
he
drewe
him
cleane
a
way
from
the
outward
word
vnto
a
certen
spūalnes
&
vnto
his
own
fansys
or
imaginacyons
&
yet
the
deuel
wrought
this
matter
by
other
outward
wodes
/
like
as
our
heretikes
also
do
n
the
outward
word
&
yet
thei
them selues
hold
not
their
tunges
but
fill
the
whole
world
with
their
babling
clattring
/
&
writing
:
as
though
the
spirite
could
not
come
thorow
the
outward
word
of
god
but
only
thorow
their
writings
&
their
wordes
&
whi
-
do
thei
not
leaue
their
preaching
also
tyl
that
spi●ite
of
theirs
vnto
men
with
out
their
writing
&
before
their
writing
/
as
thei
bost
that
it
came
vnto
them
with
out
any
preaching
of
the
scripture
?
But
it
is
no
tyme
now
to
speake
more
largely
of
them
.
I
haue
entreated
sufficiently
of
them
in
other
places
.
And
euen
thei
which
byleue
before
thei
be
baptised
or
which
receiue
faith
at
their
baptyme
/
thei
haue
it
thorow
the
outward
word
going
before
/
as
thei
which
be
of
perfight
age
&
haue
any
vnderstanding
must
nedes
haue
hard
before
this
worde
/
Who
so
euer
bileueth
&
is
baptized
shal
be
saued
:
al
though
at
the
first
thei
were
infidels
&
receiued
both
the
holy
gost
&
baptime
also
euen
x.
yeare
after
.
&
Cornelius
in
the
x.
of
the
actes
had
hard
long
before
among
the
Iewes
that
christe
&
messias
shuld
come
thorow
whom
he
was
iust
before
god
/
&
his
prayers
&
almes
were
acceptable
thorow
his
faith
/
as
luke
callleth
him
iust
faitful
&
vertuos
.
And
surely
he
could
neuer
haue
bileued
truly
nor
yet
haue
bene
iustified
without
the
word
or
without
the
hearing
of
it
.
And
therfor
it
was
necessacy
for
S.
Peter
to
reuele
&
open
vnto
him
that
the
Messias
(
in
whom
not
yet
reueled
he
had
byleued
vntil
that
time
)
was
now
come
that
he
shuld
not
bileue
stil
with
the
vnfathful
&
blind
Iewes
that
christ
was
yet
to
come
/
but
rather
that
he
shuld
knowe
that
he
must
obteine
eue●lasting
saluacyon
thorow
the
messyas
that
was
come
&
already
present
&
that
he
shuld
not
denye
/
&
persecute
this
messias
/
as
the
Iewes
did
.
But
to
conclude
the
effect
of
the
matter
brefely
this
heresy
sowne
in
Adam
&
his
childern
or
posterite
from
the
begīming
vntil
the
end
of
the
world
thorow
the
old
serpent
&
dragon
/
is
the
original
begīmīg
fountayn
/
strenght
/
&
pour
of
all
heresy
/
of
all
papistry
&
of
all
Mahometes
doctrine
also
.
Wherfor
/
I
say
we
must
determine
this
principaly
/
that
god
worketh
with
men
no
notherwise
than
thorow
his
outward
word
&
sacrament
&
what
so
euer
men
blowe
&
blase
of
the
spirite
with
out
this
outward
word
&
this
facrament
/
it
is
nothing
els
than
the
very
deuel
god
wold
not
first
appeare
&
shewe
him
selfe
vnto
moises
/
but
thorow
the
fyery
/
red
/
&
vocal
word
.
And
Iohan
baptist
was
neither
conceiued
withoue
the
word
of
gabriel
going
before
/
neither
did
he
leape
in
his
mothers
womb●
without
the
voice
of
mary
going
before
.
&
S.
Peter
saith
that
the
prophetes
did
not
ꝓpheci
thorow
the
wil
of
man
/
but
thorow
the
holy
gost
/
for
thei
were
holy
men
&c.
but
yet
thei
were
not
holy
with
out
the
outward
word
/
moch
lesse
wold
the
holy
gost
haue
moued
than
to
haue
ꝓphecyed
if
thei
had
bene
as
yet
prophane
&
wholy
.
For
thei
were
holy
/
saith
he
/
whan
the
holy
gost
did
speake
thorow
them
Of
Excommunicacyon
As
for
the
gret
excommunicacion
as
the
pape
calleh
it
/
we
take
it
only
for
a
ciuil
pomisshment
/
&
therfor
it
perteineth
nothing
vnto
us
which
be
ecclesiastical
ministers
.
But
the
true
&
right
christen
excommunicacion
wherby
manifest
open
and
obstinateer
comon
ordinances
of
the
church
&
oth
vntil
thei
repent
amend
&
forsake
their
sinnes
/
perteineth
vnto
us
/
&
preachers
ought
not
to
ioyne
the
ciuil
ponnishment
to
this
spiritual
ponnishment
.
Of
geuing
of
ordres
&
of
the
calling
of
ministers
If
bisshops
wold
be
right
bisshops
&
take
cure
of
the
church
&
of
the
gospel
/
than
for
charites
&
for
vnites
sake
/
we
wold
permit
them
(
but
not
as
it
were
a
necessary
article
of
the
faith
)
to
ordeine
/
admit
&
confirme
all
ministers
&
preachers
/
so
that
all
folisshnes
/
charming
/
coniuring
&
all
maner
of
wicked
ceremonys
were
remoued
and
set
apart
.
But
now
for
as
moch
as
thei
be
not
nor
wil
not
be
right
true
bisshops
but
rather
temporal
&
ciuil
lordes
&
rulers
/
&
wil
neither
teach
/
preach
baptize
minister
the
sacramentes
nor
do
any
other
worck
or
office
that
perteineth
to
the
church
but
only
persecute
&
condemne
such
as
serue
&
minister
truly
in
the
church
acording
to
their
vocacion
/
the
church
ought
not
to
●e
destitute
of
true
ministers
&
therfor
as
the
old
examples
of
the
church
in
fore
time
&
of
the
old
fathers
also
do
teach
us
/
we
wil
&
be
bownd
our selues
to
ordeine
apt
&
mete
parsons
for
such
offices
which
thing
thei
can
not
denye
nor
forbid
us
to
do
euen
by
their
own
lawe
.
For
their
own
lawes
do
say
&
affirme
plainly
that
such
as
be
ordeined
&
admitted
to
the
office
of
a
prist
by
heretikes
/
to
be
laufully
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
comonly
&
gouerned
by
pristes
&
preachers
with
out
any
bisshopes
at
all
.
Of
the
mariage
of
pristes
Wher
as
thei
haue
forbidden
mariage
to
pristes
&
haue
laden
the
order
of
pristhode
institute
by
god
with
perpetual
chastite
/
thei
haue
done
vnlaufully
&
wickedly
&
like
vngodly
/
tyrannical
&
damnable
wretches
.
And
bi
this
act
thei
haue
ministred
occasyon
to
all
kyndes
of
abhominable
sinnes
/
and
most
filthy
&
innumerable
lustes
&
vices
wherin
thei
remaine
&
are
drowned
as
yet
.
Wherfor
like
as
neither
we
nor
thei
haue
no
pour
to
make
a
woman
of
a
man
or
a
man
of
a
woman
/
Or
vtterly
to
destroy
both
man
&
woman
/
euen
so
haue
neitheir
we
nor
thei
no
pour
to
separate
the
creatures
of
god
one
from
a
nother
or
to
forbid
than
to
dwel
to gether
one
with
a nother
honestly
&
godly
in
matrimony
.
And
therfor
we
can
in
no
wise
neither
allowe
nor
yet
abide
this
compelled
single
life
.
but
we
wil
haue
mariage
to
be
fte
vnto
all
men
as
it
is
ordeined
&
institute
by
god
/
neither
wil
we
vndoo
or
hindre
his
worck
for
.
S.
Paul
saith
that
it
is
tde
deuels
doctrine
so
to
doo
.
Of
the
church
.
We
wil
not
grant
the
pope
with
his
adherentes
to
be
the
church
/
for
thei
be
not
in
very
dede
:
&
we
wil
not
obey
those
things
which
thei
command
or
forbid
in
the
name
of
the
church
.
for
a
child
of
vij
.
yeare
old
thankes
be
to
god
)
doth
knowe
what
the
church
is
namely
that
it
is
a
nomber
of
holy
&
faithful
men
&
that
is
a
flock
of
such
shepe
as
heare
the
voice
of
their
own
pastor
:
for
thus
do
our
childern
pray
/
saing
I
byleue
the
holy
catholike
church
&c
This
holines
consisteth
not
in
typets
/
shauen
crownes
/
long
gownes
&
such
other
folissh
ceremenys
inuented
of
their
own
brayne
with
out
any
word
of
the
holy
scripture
.
But
it
consisteth
in
the
word
of
god
&
in
true
&
perfit
faith
How
we
are
iustified
&
saued
before
god
&
of
good
wockes
What
so
euer
I
haue
continually
taught
vntil
this
day
/
of
this
matter
/
I
cāin
no
wise
change
it
/
namely
that
we
obteine
a
newe
&
a
cleane
hart
and
mynd
/
thorow
faith
:
&
that
god
wil
&
doth
accept
&
cownt
us
for
iust
&
holy
for
christes
sake
our
mediator
.
And
although
sinne
is
not
yet
thorowly
quenched
/
mortifyed
&
killed
in
our
flessh
/
yet
god
wil
not
impute
it
to
hem
that
bileueth
perfitly
.
&
such
a
faith
/
such
a
renewyng
&
remission
of
sinnes
is
neuer
without
good
workes
going
with
him
&
imperfeccyon
as
yet
in
those
warkes
yet
thorow
the
same
christ
&
for
his
sake
it
shal
not
be
reputed
for
sinne
/
but
the
mhole
man
both
in
his
person
&
in
his
workes
shal
be
called
&
shal
be
in
dede
/
iust
&
holy
only
thorow
the
grace
&
mercy
in
christ
powre
&
amplifyed
p●ētuosly
vp
on
us
▪
Wherfor
We
can
not
glory
nor
bost
of
the
merites
of
our
workes
/
if
thei
be
considred
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
&
fauorable
vnto
him
&
so
is
all
well
.
Furthermore
we
adde
this
also
/
that
if
good
workes
goo
not
with
faith
/
it
is
no
true
/
but
a
false
faith
.
Of
the
vowes
of
monkes
frires
&
such
other
For
as
moch
as
the
vowes
of
religios
men
do
directly
repugne
with
the
principal
of
our
faith
they
ought
to
be
broken
&
vtterly
to
taken
a
way
.
for
thei
be
of
the
nomber
of
those
things
wherof
christ
speaketh
/
Math
24.
saing
I
am
christ
&c.
For
he
that
voweth
to
lyue
after
the
religyōof
monkes
&
frires
he
bileueth
that
he
ꝓfesseth
a
more
perfit
state
of
liuing
than
the
comon
sort
of
christen
men
/
&
he
goeth
about
to
bryng
vnto
heauen
by
his
workes
not
only
himself
but
other
also
/
&
this
as
moch
as
to
denye
christ
.
Thei
make
this
bost
also
as
Thomas
doth
that
their
vowes
be
be
equal
vnto
baptyme
which
is
a
cōtumelios
blasphemy
against
god
.
Of
mans
tradicyons
Whereas
the
papistes
affirme
that
mans
tradicyons
be
ꝓfitable
vnto
remissyon
of
sinnys
or
that
thei
merite
&
deserue
euerlasting
saluacyā
it
is
a
wicked
&
a
damnable
blasphemy
.
For
christ
saith
thei
honor
me
in
vaine
with
mens
tradicyons
.
Item
Paul
.
Thei
refuse
&
denye
the
truth
thorvw
the
preceptes
of
men
.
And
more
ouer
wheras
thei
say
that
it
is
deadly
sinne
to
breake
such
-
tradicyons
/
it
is
a
false
lye
.
These
be
the
summes
&
principal
articles
wherin
I
must
abyde
remaine
&
I
wil
also
/
by
the
grace
of
god
/
defend
/
mainteyne
&
stand
by
them
euen
til
my
death
.
And
I
can
not
see
/
what
I
ought
to
change
alter
or
to
yeld
in
them
.
If
any
man
wil
yeld
&
remit
any
thing
in
them
let
him
do
it
with
the
perel
&
danger
of
his
own
consciens
.
finally
there
remaine
yet
cettē
disceiteful
mistes
of
the
pope
concerning
folissh
&
childissh
articles
as
namely
about
the
halowing
of
churches
&
about
the
baptizing
of
belllys
/
of
altars
&
of
altar
stonys
&
of
their
godfathers
&
of
such
as
gyue
any
momy
to
such
things
.
Which
maner
of
baptizing
such
things
is
a
very
blasphemy
&
a
derisyon
of
the
reuerend
sacrament
of
baptyme
/
&
therfor
it
ought
not
to
be
suffred
.
Of
this
nomber
also
are
the
articles
of
the
halowing
of
candles
palmes
/
cakes
/
herbys
/
otes
&
such
other
.
This
can
not
be
called
nor
be
in
dede
any
true
consecracyon
or
halowing
but
rather
a
derisyon
&
a
coniuring
.
There
are
an
infinyte
sort
of
such
other
disteiteful
&
iuggling
imaginacyons
/
which
we
leaue
to
their
god
the
pope
&
to
them
to
honore
til
their
bellys
brast
/
we
wil
not
be
voked
with
such
things
/
but
fre
in
euery
condicyon
.