synne as s Paul saith Rom. vi i. Co. xv The reward of synne is death And agayn synne is deathes styng Ose xiij So saith also Dauid Psal li. Psal li. Beholde I was shapen in wickednes in synne hath my mother coÌ„ceyued me Be saith not My mother hath conceyued me with synnes but I I I am shapen in wickednes and my mother hath conceyned me in sinne That is I am groweÌ„ of sinful seede in my mothers woÌ„be as may be gathered of the Ebrewe texte Furthermore I do reiecte and condemne also as mere deuelysh sectes errours al orders rewels cloysters mynsters and al what soeuer of men besydes and without the scripture is inuented and instituted stablysshed with vowes plightynges notwithstondyng that many great Saynctes haue lyued therein and as the electes of God at thys tyme thereby haue beÌ„ seduced and yet at the last by the faith in Iesu Christ were delyuered escaped For seyng such orders inpusters sectes to that intent haue lyued and are kepte that by suche wayes workes men wil and maye be saued and escape from synne and death So is it an open abhominable blaspemy and denyeng of the onely helpe and grace of â—ure onely Sauyour and Mediatour Iesus Christe Act. iiij For there is none other name geuen vnto vs whereby we maye be saued but onely thys whiche is called Iesus Christe And it is impossyble that there shoulde be more Sauyours wayes or meanes to be saued than through the onely righteousnes whiche is oure sauyour Iesus Christe whiche is geuen vs freely and setforth of God as oure onelye mercy seate Rom. iij. Rom. iij It were wel good yf Cloysters or inpysters were kepte and mainteyned to thys yntent that yonge people therein myght be taught the worde of God the Scripture and Godly nourtoure whereby myght be educated brought vp and prepared men of learnynge and discretion apte for Bysshoppes Curates and all maner of mynisters of the churche and also meÌ„ of learnynge and discretion for the gouernaunce of the publyke weale and honest discrete learned women whiche afterwarde myght knowe howe to kepe house Christenly and to brynge vp childreÌ„ But to seke there a waye of saluation that is a deuelyshe doctryne and a fayth diabolical .i. Timot. iiij i. tim iiij Holy orders of God instituted But the holy orders and ryghte Mynsters of God instituted are these three Priesthode matrimony and teÌ„porall power Church ministers Al suche as are found in the cure or ministration of the word be in a holy ryght good ordre and state acceptable vnto God as they that preache minister the Sacramentes they that procure and further the coÌ„mon boxe clarkes boyes or seruauntes that serue suche persons c. All these be pure holye workes before God Father mother In lyke maner whosoeuer is a Father and mother and ruleth hys own house honestly and bryngeth vp chyldren in Goddes seruyce Thys is also mere holynes and a holy worke and a holy order ChildreÌ„ Familie Item where as the chyldren or familye be obedyent to theyr parentes or rulers is also mere holynes and whosoeuer is founde therein is a lyuynge sayncte vpon earth In lyke maner also Prynces or superiours Iudges Offycers Chauncelers Scrybes seruauntes maydeÌ„s and al they that do serue such moreouer al such as mekely obey is al mere holynes and a holy lyfe before God Superiours Subiectes Because that these three states or orders are comprehended and establyshed in Gods worde for whatsoeuer is grounded vpon Goddes worde must nedes be holy for Goddes worde is holy and sanctifyeth althynges that be of it or in it ChristiaÌ„ Charite Besydes these thre estates or Orders is nowe the commune order of Christian Charitie and loue wherein meÌ„ do not onely serue the thre orders but also euery nedy person in general in al maner of benefytes as to refresshe the hungry and the thursty c. to forgâ—ue vnto the enemyes Matth. xxv To praye for all men vpon earthe suffre al maner of wronge vpon earth Beholde these are called good workes euery one And yet is none of these Orders a waye to saluation But the onely way remayneth aboue all these namely the sayth in Iesus Christ To be holy to be saued For there is great difference betwene to be holy and to be saued We are saued onely throughe Christ But we be holy bothe through suche fayth and also by suche godly estates and orders The vngodly maye also haue many holy thynges and yet are they not saued thereby for oure God will haue suche workes of vs to hys prayse and glorye and all they that so are saued in the faythe of Christe doo suche workes and kepe suche Orders The estate of wydowes and virgyns And whatsoeuer hath ben sayde of the state of matrimony the same muste also be vnderstande of the estate of Wydowes and virgins for they belonge also to the house and to the house kepynge Yf nowe these orders and godly estates do not worke saluation what shoulde than the deuelysh mynsters and cloysters doo which are come vp bare naked without Goddes worde and besydes that striue and rage furiously against the onely waye of fayth Holy Ghoost Thyrdely I beleue in the holye Goost which with the father and the sonne is very God and from the Father and the sonne euerlastingly procedeth But a seueral person in a Godly substaunce and nature Through the which as a lyuely euerlastynge Godly gyfte grace are al faythful people garnysshed with fayth and other spiritual gyftes raysed vp froÌ„ death delyuered from synne and made ioyful and confortable bolde and sure in conscience For thys is oure reioysing yf we do feele the witnes of thys spirite in oure hartes that God wyll be oure father forgeue oure synnes and hathe geuen to vs euerlastynge lyfe freely And that al through the merites of Christe whiche by hys death hath purchased for vs suche a spirite and that we oure selues through oure workes can deserue nothyng but is geuen to al them that heare the worde of God and embrace it These are the three Persons and one God whiche hath geuen hym self whole and all vnto vs with al that he is and hath Father The father geueth hym selfe vnto vs with heauen and earth and all creatures that they must serue and be profitable vnto vs. Howe be it this gyfte was darkened through the fall of Adam and become vnprofitable Sonne Therfore dyd afterwarde the sonne also geue hym selfe vnto vs al hys workes death wysedome and ryghteousnes and reconcyled vs to the father whereby we are quickened agayne and iustifyed and also maye knowe and haue agayne the Father with hys gyftes And because that thys grace could profite no man yf the were kept so close and hydden that she coulde not come vnto vs. Holy Ghoost Therfore cometh the holy Ghooste and geueth hym selfe also whole
here conuerte resiste Conuerte them that yet shall be chyldren and membres of thy kyngdome that they with vs and we with them maye serue the in thy kyngdome in true fayth and perfecte loue and maye come oute of thys kyngdome into euerlastyng kyngedome And resiste them that wyll not suffre theyr power and myght to be tourned away from the destructiō of thy kyngedome that they beynge deposed from theyr seate and beyng humbled maye ceasse Amen The thyrde peticion Thy wyl be done in earth as it is in heauen sayenge Oh Lorde GOD father almighty thou knowest that the worlde yf she can not brynge thy name to noughte ◠destroy thy kyngedome imagineth wickednes night daye vsyng many crafty Imaginations and dyuers subtill deuices counsaylynge and whysperynge together they consorte and strengthen them selues threatenynge and cursynge beinge full of all euill will agaynste thy name worde kyngedome and Children howe they maye destroye the same Therfore oh Lorde God and Father conuerte and withstande Conuerte those that shall yet know thy good wil that they with vs and we with them maye be obediēt vnto thy will and vpon the same willingly paciently and gladly suffre all euill crosse and aduersitie and maye herein knowe proue and vnderstande thy bountifull gracious and perfect will And withstande them that will not desiste and ceasse from their furye and ragynge hatynge threatenynge and euill will to do mischiefe And dissipate and confounde their counsayll their wicked imaginations and deuices that they fall vpon their owne heades as the. vij Psalme syngeth Psal vij Amen The fourth Peticion Geue vs this daye oure dayly breade and saye Oh Lorde God Father euerlastinge graunte vs also thy blessynge in this temporall bodely lyfe geue vs gratiously thy peace defend vs frō warre and enemitie Geue vnto our souetain Lord the Kyng Protector prosperitie and healthe agaynste his enemies geue them wysedome and vnderstanding that the maye gouerne his terrestriall kyngedome quietly and healthfully Geue to al kynges Princes and Lordes good counsayll and will to entretayne their laude and subiectes in tranquillite and good iustice specially help and further oure souereigne Lord the Kyng vnder whose protection and defence thou doest preserue vs that he beynge preserued from all euill false from false tonges and vntru subiectes maye rule godly and bleffully Geue to all subiectes grace truely and faithfully to serue and to obeye Geue vnto all estates citezens and husbandemen that they maye be good deale louingly and faithfully one with another Geue gracious wether and frutes of the felde I commende also vnto the house farme wyfe childe helpe that I may will rule them and Godly educate an brynge them vp Withstande and hynder the destroyer all wicked Angelles that do hurte and hynderaunce herein Amen The fyfte peticion Forgeue vs our trespasses as we forgeue thē that trespasse against vs and saye Psalm cxliij O Lorde God Father almightie enter not into iudgement with vs for in thy syghte is no man lyuinge righteous Oh counte it not vnto vs for synne that we alas are so vnthankefull for thyne inestimable benefites ghoostly and bodely and that we do dayly stumble and synne many tymes more than we knowe and can perceyue Psalm xviij Psal xviij But regarde not good Lorde howe good or wicked we are But haue respecte to thyne inestimable mercy geuen vs frely in Christ thy dearely beloued sonne Forgeue also al oure enemyes and al them that do vs displeasure or wronge euen as we also forgeue them withall our hartes For they do thereby vnto them selues the greatest displeasure in that they offende the in vs. And we haue no pleasure in their destruction But woulde rather se them saued with vs Amen And whosoeuer feleth hym selfe here that he is not redy and willynge to forgeue maye call for grace that he may be willing to forgeue But this belongeth to the Sermon The syxth petition And leade vs not into temptation and saye O good Lorde God Father almightie kepe vs wakyng◅ and lusty feruēt and diligent in thy worde and seruice that we do not waxe ydell slouthfull vnlusty as though we had nowe all thinges that the rompinge deuill do not begyle and ouertake vs and spoyl vs agayne of thy moost holy worde or stirre vp discorde and Sectes amonge vs or leade vs otherwyse into synne shame both spiritually and corporally but geue vs trough thy Spirite wisedome power that we maye valiauntely withstande hym and gette the vpper hande of hym Amen The seuenth peticion But delyuer vs from euill and saye O Lord God Father almightie This miserable lyfe is so full of Calamities and wretchednes so full of periculositie vnstablenes so full of infidelitie and iniquitie as S. Paule sayeth The dayes are euill Phil. i. Gal. ij vi that we should by reason be wery of this lyfe and desyrous of death But thou O Father knowest our weakenes Therfore helpe vs to go safe thorough such manyfolde euilles and iniquities and whan the tyme cometh geue vs a gracious houre and a blessed departinge out of this valley of wretchednes that we do not feare death nor be faynt harted but maye commende oure soules into thy handes with a sure and stedfaste faythe Amen Last of all marke that thou must alwayes make the Amē strong doubt nothinge But that God is thyne vndoutedly with all his graces and saye yea to thy prayer And thynke that thou doest not knele and stande there alone But the vniuersall Christianite or all righteous Christians with the thou among them in an vniforme prayer whiche God can not despise And go not frō thy prayer before that thou hast sayde or thought This prayer is hearde in the syght of God This do I knowe surely and vndoubtedly That is Amen Also thou shalt knowe that I will not haue all these wordes spoken in the prayer For thereof shoulde at the last growe babbling and a vayne mōbelinge beynge reade out of the boke after the letters euen as oure Ladyes Psalter hath ben among the laye people and the prayers of Priestes and Monkes But I will thereby haue the harte stirred and instructed what cogitations or thoughtes it oughte to vse in the Lordes prayer But suche thoughtes or cogitations can the harte whan it is through warme and lusty to praye expresse well ynough with farre other wordes yea also with fewer or more wordes For I my selfe also will not be bounde to suche wordes and sillables but speake the wordes to daye thus to morowe otherwyse accordinge as I am warme and lusty howe be it as uere as I can I abyde by the same sence and meanynge It commeth also often to passe that I come in one pointe or peticion into so plenteous digressions and thoughtes that I leaue all the other syxe And also when suche riche and plentyfull cogitation come we ought to let the other prayers alone and to geue place to suche cognitations
not hold hym gyltelesse that taketh his name in vayne Fyrst I do learne that I must kepe the name of God Glorious Holy and cleane that I shall not sweare curse or lye thereby that I shall not be proude sekynge myne owne honour name but that I shall humbly worship adore prayse and boast hys name And let all this be myne honour and reioysinge that he is my God and that I am his poore creature and vnworthy seruaunte Secondarely I do thanke hym of his glorious gyft that he hath reueled and geuen me his name that I may boast of his name and be called a seruaunt or Creature of God c. That his name is my refuge as a sure hold as Salomon sayeth to the which the Righteous doth flye and is saued and defended Thyrdely I do cōfesse knoweledge myne abhominable greuous synnes which I haue committed against this cōmaūdemēt frō my youth wher as I haue not onely left worshipping boastinge and honouringe of his name but also haue ben vnthākeful for suche giftes haue abused the same to al maner of vngraciousnes with swearing lyeng deceyuing c. Wherfore I am sory and desyre grace and mercy c. Fourthly I do praye for helpe and strength that I may from hence furth learne thys commaundement and kepe my selfe from suche shamefull vnthankefulnes abuse synnes agaynst hys holy name but that I maye be founde thākeful and in the true feare and honour of hys name And as I haue sayde before in the Pater noster so do I admonysshe agayne that in case the holy Ghooste shoulde come amonge suche thoughtes begynne to preache in thy harte with rychely illumyned cogitations Then geue hym the honour let these cogitacyons go whiche thou hast takē in hande be styl and heare hym that can do it better than thou And whatsoeuer he preacheth the same marke and note it then shalt thou se marueylous thynges as Dauid sayth in the lawes of God The thyrde commaundemēt Remember the Sabboth daye that thou sanctifye it Herein do I learne fyrste that the Sabboth is iustituted not for to go ydell nor for carnal pleasures but that he shoulde of vs be sanctifyed but through oure workes and doynges is he not sanctifyed for our worhes are not holy but through the word of GOD whiche onely is 〈◊〉 hole pure and holy sanctifyeth all whatsoeuer is accompanyed with it whether it be tyme place person worke rest c. For throughe the worde are oure workes also made holy as Paul saith i. thi iiij i. Thi. iiij That also al creatures are sanctifyed through the worde and prayer Therfore do I knowledge herein that at the furthest vpon the holy daye I ought to heare and to remembre the worde of God and after that to thanke hym in the same worde and lande hym for al hys benefytes and to pray for my selfe and al the world whosoeuer doeth thus vse hym selfe vpon the holy day doeth sauctifye the Sabboth daye he that doeth it not doeth worse than they that laboure or worke vpon it Secondarely I do geue thankes in thys commaundement for this greate fayre bene fyte and grace of God that he hath geuē vs his word preaching and commaunded vs specially to vse it vpon the Sabboth daye which treasure no mans harte is able sufficiently to remembre for hys worde is the onelye lyghte in the darkenes of thys lyfe and the worde of lyfe of conforte and of al saluation And wheresoeuer thys swete and holesome worde is not there is nothynge but fearfull and horryble darkenes errour corruption death all euyll and the Deuyls owne Tyrannye as we see dayely before oure owne eyes Thyrdely I do confesse and knoweledge my greuous synnes and my shameful vnthankefulnes that I haue so lewdely spent the holye dayes in my tyme and so contemptuousely despysed hys holy worde and haue ben so stouthful vnlusty lothsome to heare thesame I omitte that I should haue desyred it mooste hartely or that euer I shoulde haue geuen hym thankes for it so haue suffered my deare Lorde and God to preache vnto me in vayn not regardyng this noble treasure but treadynge it vnder my fete which he hath suffered of me with mere godly pacience and bountyfulnes and hath not therfore ceassed frō preachyng vnto me stilfurth and from callynge me to the saluacyon of my soul with al fatherly and Godly loue and faythfulnes wherfore I am sory and crye for mercy and forgeuenes Fourthly I do praye for my selfe and for al the worlde that our heauēly father vouchesafe to kepe vs by his holy worde and not to take thesame from vs because of oure synnes vnthankefulnes and slouthfulnes That he wyll preserue vs from all sectysshe and erronyous spirites and false doetrynes and sende vs faythfull true labourers in hys haruest that is true and good curates preachers Geue vs grace also that we maye humbly heare receyue and honour the wordes of them as his owne worde and besydes that maye hartely thanke laube hym for it The fourth commaundement Thou shalt honour thy father and thy mother Fyrst do I learne here to knowe God my creatour howe wonderfully he hath shapen me with body and soule and geuen me lyfe through my pareutes and hath geuen them the mynd that they as the fruyie of theyr body haue serued me with all theyr power brought me into the worlde educated me tēded me gouerned me brought me vp with great diligence care daunger labour and trauayle and hath preserued me hys creation vnto this houre in body and soule from innumerable daungers and necessities and hath also oftentymes delyuered me from them as though he created me a newe euery houre For the deuyll woulde not haue vs lyue the space of one moment Secondarely I do thanke our ryche and bountyful creatour for me self and for al the worlde that in thys cōmaundement he hath instituted and preserued the increase multiplication and entretaynement of mankynd that is house and Towne beynge or oeconomyam and Politiam for withoute these two beynges or regimentes the worlde were not able to continue one yere seyng withoure worldely gouernaunce there can be no peace where no peace is there can be no house holde where no housholde is there can neyther chyldren be broughte furthe nor educated And the estate of fatherhode and motherhode shoulde altogether ceasse But therfore is thys cōmaundement ordeyned which kepeth and entretayneth bothe housekepyng and Townekepynge and commaundeth the chyldren and the subiectes obedience It doth also loke to it that it be done or yf it be not done it leaueth not the transgressours vnpunysshed If thys were not the children through theyr disobediēce would haue destroyed and made waste the housekepynge long a goo and the subiectes through theyr sediciou in lyke maner the Towneshyp or Townekepyng for so much as the numbre of them doth farre excede the numbre of parentes rulers Therfor is this benefite also inexplicable
and ful of good workes Insomuche that we therevpon dyd parte and sell vnto other of oure good workes and the ouerplus more than was necessary vnto vs for to obtayne saluation Thys is true there are sealles writtynges examples ynough in hande These had no nede of repentaunce for what shoulde they repente seynge in euyl thoughtes they dyd not consente what shoulde they confesse why lest they dyd abhorre wordes Vvherfore shoulde they satisfye seynge they were not giltye of the dede So that they also myght sel vnto other poore Synners thâ—yr ryghteousnes whiche was more then requisite Such Sayntes were also the Pharisees and Scribâ—s in Christes tyme. Iohn Baptiste the ryghte preather of repentaunce Here cometh the fyery Angell S. Iohn the ryght Preacher of penaunce and stryketh with a thonder bolthe together in one heape sayng Repent Nowe thincke they we haue repented al ready These do thynke we haue no nede of repentaunce Mat. iij But Iohn sayth Repente bothe for ye are false repenters than are these false saynetes and haue bothe nede of remissyon of synnes for as muche as ye bothe do not yet knowe what the ryght synne is I omitte that ye shoulde repente it or eschewe it There is none good of you ye are ful of vnbelefe blyndenes and ignoraunce of God and hys wyl For there is he manifestly of whose plentifulnes all we must receyue grace for grace and no man without hym can be righteous before God Ioh. i Therfore yf ye wyl repente repente truely For your penaunce is in vayne And ye Hypocrytes that haue no nede of repentaunce ye progenye of vypers who hath certified you that ye should escape froÌ„ the wrath of God to come Euen so preacheth also S. Paul Ro. iij. saynge There is none that vnderstandeth none ryghteous none that seketh after God none that doth good no not one They are al gone oute of the waye and are made vnprofitable Rom. iij Psalm .xiiij. liij L. xliij And Act. xvij But nowe God bid beth all men euery where repente Al men sayth he none excepte that is a man Act. xvij Right repentaunce Thys repentaunce teacheth vs to knowe the sinne namely that with vs all is lost and that euen heare and skynne be naught that we muste be renewed and become other menne Thys repentaunce is not patched vnparfect and beggerly as the other whiche repented the actuall synne neither is it also vnsure as the other For she disputeth not which be synne and which be no synne But she breaketh al in peces and sayth That it is al synne and nothynge but synne with vs. what shoulde we seke longe and make diuision distinction or difference Contrition Therfore is also here contrition not vnsure for there remayneth nothyng whereby we might thynke any good to satisfye for synne But a bare and sure fayntnes in all that we are thynke speake or do c. Confessyon In lyke maner can also confessyon not be false vnsure or vnperfect for whosoeuer confesseth that al thynges are no thynge but synne with hym comprehendeth al synnes and leaueth none be hynd neyther doth he also for gette any Satisfaction Euen so can not the satisfaction also be vnsure for she is not oure vnsure synful worke But the passyou and bloude of the innocent lambe of God which beareth the synnes of the worlde Right repentaunce Of thys repentaunce preacheth S. Iohn and after hym Christe in the Gospell and we also With thys repentaunce do we thruste doune to the grounde the Pope and al whatsoeuer is buylded vpon oure good workes For it is al buylded vpon a rotteÌ„ vyle grounde whiche is called good workes or lawe notwithstaÌ„dyng that there is no good worke but all euyll workes And that no man fulfylleth the lawe as Christ Ioh. vij sayth but al men transgresse it Ioh. vij Therfore is that buyldyng altogether false lyes and hypocrisy where as it semeth to be moost holy and moost fayrest And thys repentaunce continueth amonge the Christians vntyll death for she sighteth with the remnaunt of synne in the flesshe throughoute the whole lyfe As Saint Paul Rom. vij witnesseth that he dyd stryne with the lawe of hys membres c. Ro. vij And that not by hys owne power but through the gyfte of the holy goost which also followeth the forgeuenes of synnes The same gyfte clenseth and wepeth away dayly the remanaunt of synne and laboureth to make man ryght pure and holy Of thys knoweth neyther Pope Theologians Iuristes nor any man But it is a doctryne from heauen declared by the Gospel and must be called heresy amonge the vngodly sainctes Agayne yf there shoulde come any sectysshe spirites as paradueÌ„ture there are some ready at hand at the tyme of commotion come euen to myne owne face which holde opinion that al such as ones haue receyued the spirite or remissyon of synnes or are become Christians afterwardes synne agayn do continue neuertheles in faithe and that suche synnes are nothynge preiudicial vnto theÌ„ and crye thus Do what thou lyst yf thou doest beleue all is nothyng for fayth quencheth al synne c. And say moreouer yf any man synne after the fayth and spirite that thaÌ„ he hath neuer hadde the faith and spirite a ryght Of suche frantike men haue I had many before me And I feare that yet in some there reigneth suche a deuyll Therefore is it necessary to knowe and also to teache that yf the holy people aboue that that they yet haue and feale the original synne agaynste the whiche also they dayly repente and stryue any waye fal in open synne as Dauid in aduoutry murther and blasphemye of God ij Re. xi that as then the faith and spirite hath ben awaye For the holy goost suffereth not synne to beare rule and to gette the vpper hande that the be committed But hyndereth and defeÌ„deth that she caÌ„ not do what she wyll But yf she doth what she wyll then is fayth gone and the spirite is not there for it is as Saynt Iohn sayth i. Ioh iii whosoeuer is borne of God sinneth not and can not synne And it is also very true as the same Saint Iohn writteth i. Iohn i yf we saye that we haue no synne we lye and goddes trueth is not in vs. Of the Gospell We wyll nowe retourne agayne to the Gospell whiche geueth not alwayes one manner of waye counsail helpe and remedy agaynst synne for God is aboundantly ryche in his grace Fyrst thorough the worde by the mouth of the preacher wherein is preached remissyoÌ„ of synnes throughout all the worlde which is the proper offyce of the gospel Secondly through baptisme Thirdely by the blessed Sacrament of the aulter Fourthely by the power and aucthoryte of the keyes and also per mutuum colloquium et consolationem fratrum Matthei xviii Vbi duo fuerunt congregati c. Of Baptisme Baptysme is nothynge elles but
and al vnto vs which teacheth vs to knoweledge suche benefytes of Christ shewed vnto vs helpeth vs to receyue and kepe them profitably to vse and distribute them to increasse forther them And doth euen thesame inwardely and outewardely In wardely through faithe and other spiritual benefites Outewardely through the Gospell through Baptisme the Sacramente of the aulter through the whiche as by thre meanes or wayes he cometh vnto vs and putteth in our mynde the death of Christ in vs and maketh it profitable to oure saluation Baptisme Therfore do I holde and knowe that lyke as there is but one Gospell and one Christe Euen so is there also no more but one Baptisme And the Baptisme in it selfe is a Godly Ordinaunce euen as his Gospell is also And lyke as the Gospell is not false or vntrewe because some doo falsely vse or teache or beleue the same Euen so is not Baptisme false or vntrue all though some did receyue it or geue it withoute faith or did otherwyse abuse it Anabaptistes Donatistes Wherfore I do vtterly reiecte and condemne the doctrine of the Anabaptistes and Donatistes and whatsoeuer they be that Baptise agayne Euen so do I speake knoweledge Supper of the Lord also of the Supper of the Lorde that euen there by the very body and bloud in breade and wyne monthely is eaten and dronken Allthough the Prieste whiche dothe minister the same or they that do receyue it did not beleue or did other wayes abuse it For it standeth not in mannes beleue or vnbeleue But in Goddes worde and ordeyninge Excepte that they before did alter falsely interpretate Goddes worde and Ordinaunce as the present enemies of the Sacramente do whiche in dede haue nothinge but breade and wyne Because they haue not also the wordes and ordinaunce instituted of God But haue peruerted and altered the same after theyr owne fanthasye One holy Catholike Church After this I beleue that there is one holy Catholike Churche vpon earth that is the felloweshippe and nomber or congregation of all Christians through oute the whole worlde the onely Spouse of Christe and his misticall body whereof also he is the onely heade and that the Bisshoppes or curates are not heades nor Lordes nor brydegromes of the same but ministers frendes and as that worde Bysshop sygnifyeth Ouerseers surueyours and Purueyers Christianite dispersed in al the worlde And thesame Christianite is not onely vnder the Romysshe Churche or Pope but dispersed throughoute the whole worlde as the Prophetes haue shewed Psal ij Psa xix that the Gospell of Christe shoulde come in al the worlde Psal ij Psalm xix So that vnder the Pope Turkes Perses Tatters and euery where the Christianite is dispersed bodely But congregated spiritually in one Gospel and faythe vnder one heade whiche is Christe For the Papacye is vndoubtedly the ryght kyngdome of Antichriste or the ryght tyrannye agaynst Christe which sitteth in the tempel of God and ruleth with traditions of men as Christe Matth. xxiiij and Paul .ij. Thessa ij do declare Matth. xxiiij ij thess ij Howe be it besydes thys also the Turke and al here syes wheresoeuer they be belonge also to thys abhomynation which is prophecyed to stande in the holy place But nothynge lyke vnto the Pope Remissyon of synnes In thys Christianite and whereas she is there is remissyon of synnes that is a kyngedome of grace and of the ryght Pardon For euen there is the Gospel Baptisme the sacrament of the aulter wherein remission of synnes is offered geuen and receyued euen there is also Christe and his spirite and God And withoute thys Christianite is no saluation nor remissyon of synnes But euerlastynge death and damnation Although there be great apearaunce of holynes and many good workes yet all is in vayne And thys remissyon of synnes is not at one tyme as in Baptisme to be loked fore Nonates as the Nonates do teache but as oftē and many tymes as man hath nede of the same vntyl the houre of death Popysh Pardon But the Pardon which the Romyshe Churche hath and geueth is a blasphemous seduction and deception not onely because that it is a seueral thing inuented and set vp ouer and besides the cōmune remission Which through oute the whole Christianite through the Gospell and Sacramentes is geuen and thereby the commune remission is dishonoured and fet at nought but also because it stablyssheth and groundeth the Satisfaction for synnes vpon mennes workes and merites of Saynctes Notwithstādinge that onely Christ can satisfye for vs and hath satisfyed for vs. To praye for the deade For the deade for as moche as the Scripture maketh no mention there of holde I that of free intention it is no synne thus or in lyke maner to praye Lorde God yf the Soule be in suche case that she maye be helped vouchesaf to be mercifull vnto her c. And whē that is done ones or twyse then lett it suffise But the diriges and Soule masses and yerely myndes are not auayliable And it is the deuills fayre or market Purgatorie Vve haue also nothing in the Scriptur of Purgatorie and it was surely brought vp by Robyn good fellowe or by suche illusiōs of the deuill Therfore holde I that it be not necessary to beleue one howe be it all thinges are possible vnto God And he coulde punysshe the Soules well ynough after their departinge frō the body But he hath not declared it by worde or writtinge wherfor also he will not haue it beleued how be it I know will a Purgatorie besydes but of that is not to be taught in the congregation nor yet to be hādled agaynst it with foundations and vigilies Vvorshipping of saynctes Of worshipping of Saynctes haue other taken in hand before me And it pleaseth me I beleue it also that onely Christe ought to be worshipped as oure mediatour this geueth the Scripture and it is sure Of worshippinge of Saynctes is nothing in Scripture Therfore must it nedes be vnsure and not to be beleued Vnctiō The vnctiō Yf she wer kepte according to the Gospell Mar. vi Iac. v. myght be suffered Mar. vi Iaco. v. But to make a Sacramēt there of is in vayn For euē as in the place of diriges Soul masses well might be made a sermō of death euerlasting lyfe And so prayed by the buryal and rememberyng oure ende as it appeareth that the elders haue done do were it also well done that men wente to the speke prayng geuynge good exhortacyons And yf mē woulde anoynte hym with oyle besydes shoulde be free and at liberte in the name of God Confessyon Of Confession holde I and knowe that she oughte to be free withoute compulsyon not bounde with lawes to any tyme person or fasshyon But for as muche the absolutyon whiche is spoken therein and receaued which is none other but Goddes owne worde and