Last Will and Confession, Part 2
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 cōtrary to the principal article of the faith as heauē 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 hauehave 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 mē from all their ſinnes both ī this life and alſo after this life ī 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 grāt any part therof. And if any man chance vpō 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 & commandmē tes 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 ſacramēt 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 ſermōs / 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 dānacyon to deſpiſe the maſſe / for a man may obteine euerlaſting ſaluacyō 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 amōg 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 hauehave 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 cā 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 eueryevery mā might recōcile both hī ſelfe and other vntounto god and both obteine & merite remiſſi- of his ſinnes and the fauor of god thorow he arīg / ſaīg or cauſing it to be ſayd. for whā it is done / ſayd or hard euen moſt holyly / it is done ſaid and hard for no other end than a fore reherſed. for vntounto what other vſe or vtilite can it ſerue? wherfor it muſt nedes be condemned and takē 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 ſō of God. further more if any priſt wil vſe this excuſe / cloke & pretēſe to ſay that he miniſtreth the ſacramēt to hym ſelf alone / for this purpoſe that he may the more perfightly with better diligēce & reuerēce receiue it / let hī know that this is no erneſt but a pretēſed excuſe for who ſo euer wil vſe this ſupper perfightly and reuerently to confirme his faith & to hauehave 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 forbiddē. And who ſo euer doth ſo / he doth he cā not tel what / for he cōtēneth the word of god and foloweth a falſe face / opinyon and imaginaciō of mans brayne. And (although all other things in it were neuer ſo probable) yet it is vnlauful for any man to vſe the comōn 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 congregaciō: and ſo thei handle the ſacrament of chriſt as a thynge of light reputacyon. for this ſacramēt was not inſtitute to be vſed of one alone but it was geuē to the whole multitude to be vſed comōly 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 coūcel. 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 & eueryevery mē bre of his body to be teared frō 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 & cō mendacions / thorow month myndes / trentals / yeare dayes / & bowel maſſes & chantry maſſes to be ſayd in their cowrſe (& ſpecially on ſowlemaſſe day / ) thei hauehave bene wholly altogether occupyed in purgatory and with nothing els thā 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 hauehave 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 hauehave written (as thei ſay) of purgatory.
Thei think that we vnderſtād 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 hauehave a memory at the altar or the receiuīg of the ſacramēt which thīg 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 machādiſe of ſellyng & offring maſſes into purgatory for dead ſowles &c. Which thei ſhal neuer proue by S. Auſten. Whan thei hauehave 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 hauehave 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 garmētes and their howſes alſo wherin thei did dwell ought to be eſtemed as articles of the faith / like as the relykes of ſaintes hauehave 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 hauehave riſen many iugglinck ſotiltes of falſe ſp…rytes which hauehave appe…ryd vnderunder likenes of mennes ſoules / deſyryng to hauehave 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 hauehave ſought maſſes / remiſſiō 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 hauehave 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 vntounto) 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 giuegive no place at all / vntounto our aduerſarys. Let the comon peple be taught that pilgrimages be not neceſſary / but full of perel and dāger / 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 hauehave bound them ſelues one to a nother by letters patentes / and eueryevery 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 cō mandment 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 hauehave bene tryed of dogs & horſe bones / that euē for ſuch falſhode wherby the deuel hath blered the world / thei ought to hauehave 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 hauehave imagyned that thei ſhuld obteine pardon and remiſſyon of ſinnys rhorow ſuch reliques (life as thei hauehave imagyned of the maſſe) as though it were a good or an high honor and ſeruice of god.
Sextly. Maſſes hauehave bene the occaſion of pardons alſo: which hauehave 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 cōtrary 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 vntounto 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 vntounto 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 vntounto angels & ſaintes or to faſt / kepe holy day / ſing or heare maſſes & to ſacrifice or make any oblacyō 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 thīg & 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 hauehave the in reuerence / louelove 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 louelove 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 vntounto it we can in no wiſe ſuffer but we muſt nedes condemne them to the deuel / that we may hauehave / vſe & reteine the pure & certen holy ſacrament acordīg 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 mē and vertuos wemē 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 vntounto 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 chriſtē 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 hauehave 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 vnderunder 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 vntounto 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 / hauehave 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 thīgs 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 obediēt to all thīgs which he cōmandethe / 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 hauehave 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 mēbres in the church for thei do no office pertening to a chriſtē 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 cōmandment of god / but only becauſe there ought to be one head in the church where vntounto all other might leane & depēd 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 chāge ſome tyme to depoſe ſuch heades lyke as the councel of conſtance did with certē 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 cā not 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 hauehave 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 eueryevery man to ſubmyt him ſelf vnderunder 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 eueryevery 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 vnderunder 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 louelove & 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 vsus 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 hauehave himſelf named the head of the vniuerſal CHRISTEN church by the lawe of god wherupon it muſt nedes folow that he cō pareth yea & preferreth him ſelf vntounto 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 wēt about to cōmand the angels of heauen.
And if the doctrine of the pope be tryed by the the ſcrſpture & wer cōpared therwith / we ſhal proue and fynd that his doctrine euen whereas it if beſt / was taken out of the cyuil and heathniſſh lawe / ād that it geueth lawes ād perceptes of ciuyl matters and of cyuyl iudgemēts 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 cōmandments 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 cō tendeth to ſet aboue chriſt & god and againſt god / condemnyng / kyllyng / and perſecuting al chriſten mē which wil not extoll & honor this his abhomynable wickedneſſe aboue all things in heauen and erth. for the which canſe 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 & hauehave 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 vsus 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.