whē as she hath cut of her self from the vniuersall Church and striueth in vayne to draw the whole vniuersall church to her, beyng the mother and fountayne of all schismes, and all by the meanes of this tyranny.

MarginaliaThe Catholicke church, & the church of Rome are two things. Let no man therefore euer thinke that this true Catholick Churche aforesayd, wyll beleue or mayntayne those thynges whych this detestable Bull here pratleth, when as neyther that whiche is the very true Church of Rome, in deede doth her selfe so thinke, neither taketh that by and by to be Catholicke, what soeuer is knowen to procede from the Church Rome. For as I sayd, there is no booke which shall bee called catholike hereafter, as neither it hath bene heretofore, besides onely the holy scripture. For the church of Rome it may suffice to glory her selfe to bee a litle parcell or peece of the vniuersall Church, and so let her vex her selfe onely wyth her own decrees.

Neither let any man thinke this to be the Bull of the catholicke churche, but rather to procede out of the Court of Rome. For such wisdome and Religion may well beseme that Seate of Sathan, whiche seeketh to bee counted for þ^e whole vniuersall Churche, and obtrudeth her foolishe and wicked Bulles most arrogantly and vaynely to the whole world in the stede of sincere catholicke doctrine.MarginaliaThe pride & presumption of the church of Rome. Whose pride and presumption hath growne so farre, that shee trustyng vpon her owne power, without all learnyng and holynes of lyfe, taketh vpon her to prescribe lawes to all men of al their doynges and sayings,MarginaliaDominion & power maketh not the church. as though for dominion onely and loftines of spirite, shee were to bee counted the house & church of Christ, where as by thys meanes Sathan also the prince of the worlde, or the Turke might bee counted the Church of Christ. Agayne, neither the Monarchies of the Gentiles can abide mighty Princes to raigne ouer thē without wisdome and goodnes.Marginalia1. Cor. 2. Furthermore, in the Churche the spirituall man onely iudgeth all thinges, and is iudged of no mā and not the Pope alone or the court of Rome, vnlesse they be spirituall.

But agaynst all this their rash presumption, I boldly set the inuincible Champion of the Churche saint paule who 1. Cor. 14. sayth: If any thinge be reueiled to an other that sitteth by, let the first man holde hys peace.Marginalia1. Cor. 14. Here haue ye playnely that Pope or any other elder, what soeuer he bee, ought to kepe silence, if any thing be reueiled to other in the church, that is inferiour. I therfore vpon his authoritie cōtemnyng the presumptuous procedyng of this swelling bull do confidently take vpon me to defend the Articles, caryng nothyng for the bare condemnation of any person, yea of the Pope hym selfe with his whole Churche, vnlesse he shall enforme me by the Scriptures, Wherof the first Article is this.

MarginaliaThe first article. It is an hereticall sentence and also common to say, that Sacramentes of the new lawe do geue grace to them, which haue no obstacle in them selues to the contrary.

MarginaliaAunswere of M. Luther to the first sentence. I acknowledge this article to be myne, and I aske of you good Maisters Respectiuistes, which make these Articles respectiuely, some to bee hereticall, some erroneous, some sclaunderous. &c. whether respecteth this article I pray you? To heresie, to errour, to slaunder and offence? Or els whether respected you in condemning the same? To the holy scripture? to the holy fathers? to fayth? to the Church? To which of these I besech you tell me. Neither do I here put you to the labour of proouyng but onely require you to shew your iudgement what you thinke, that I may know wherin I say amisse. Will you that I should tell you (you babish infantes and noddies) whether this Article respecteth? I will.MarginaliaTwo respectes noted in this article. This article hath ij. respectes. Wherof the one respecteth the Papistes the condemners hereof, amongst whom it respecteth some to be mules, some to be horses, which haue no vnderstandyng and be voyd of all sence, & yet notwithstandyng they will nedes condemne all things. An other respect it hath to the holy Scripture, which sayth Rom. 14. What so euer is not of fayth is sinne.MarginaliaRom. [illegible text] Whereupon consequently it followeth that the Sacraments of the new law can geue no grace to the vnbeleuers (for so much as the sinne of infidelitie is the greatest obstacle) but onely to the beleuers. For onely fayth putteth no obstacle: all other thynges be obstacles, although they put not the same obstacles which the Sophisters vnderstand, meanyng onely of the actuall purpose of externall sinne.MarginaliaThe obstacle letting sacramentes to geue grace, is the actuall purpose of sinning, say the Papistes. The onely obstacle letting Sacramentes to geue grace, is [illegible text] sayed Luther, speakyng after his [illegible text] But the truth is, that Sacramentes neyther with obstacle nor without obstacle, do geue grace to the beleuers or vnbeleuers, but onely doe signifie grace geuen by Christ. I confesse therfore this article not onely to be myne, but also to be the article of the Catholicke and Christian veritie: and the Bull which confesseth the same, to be twise hereticall, impious, and blasphemous, with all them which folow the same. Who little regardyng the sinne of incredulitie, folishly and madly do hold that the obstacle is taken away if a man cease from sinnyng, although the vnbeleuer can thinke no good thing. But these thinges I haue discussed more at large in my bookes, and will more discusse if these pratyng Romanistes dare at any tyme prooue theyr opinion and confute myne.

To deny that sinne remayneth in a child after his Baptisme, is as much as to tread downe Christ and Paule together vnder foote.

MarginaliaAunswere of M. Luther to the second Article. I would also require of them to shew the cause why this article is cōdemned, if they were not so blynded in their phantasticall respectes, that they are not able to perceiue why they would haue this article condemned. And yet I cannot tell whether it be heretical or els erroneous. And no maruell, when as the condemners themselues cannot tell me. I hold therfore this article also by the apostle. Rom. 7. I my selfe in my mynd doe serue the lawe of God, and in my flesh the law of sinne.MarginaliaRom. [illegible text] Here the Apostle confesseth plainly of hymselfe that in his flesh he serueth sinne. And also. 1. Cor. 1. Christ is made to vs of God our righteousnes, our wisedome, sanctification and redemption.Marginalia1. Cor. 1. And how then doth he sancitifie them that be sanctified already, vnlesse it be as the Apoc. saith: He that is holy, let hym be holy still?MarginaliaApoc. [illegible text] To be sanctified, is as much as to be purged frō sinne. But what haue these our Respectiuistes to do with the apostle Paule, seyng they are the whole vniuersall Church, by whose authoritie Paule either standeth or falleth, beyng but a mēber only and a part of the church The Lord rebuke thee Sathan and these thy Sathanicall Papistes.

Marginalia[illegible text] The originall roote of sinne although no actuall sinne do follow, stoppeth the soule departyng out of the body from entraunce into heauen.

Marginalia[illegible text] As touchyng this matter I neuer defined any thing hetherto, but largely & probably I haue disputed hereof, neither yet to this day am I fully certayn what is done with such a soule. But our Papists more blind thē bussards, vvhē they are nothing able to perceiue what cause this article hath worthely to be condēned, yet dare they take vpō thē to pronounce that which the whole vniuersal church is ignorāt of. I yet notwithstāding cōtēnyng this folish & fond condēnation aforesaid, do hold this article probably to be true. For seyng this originall roote which I speake of, is truly sinne, as I haue proued, Rom. 7. & Gal. 5. & seyng that sinne letteth a man from entryng into heauen, as it is written: No polluted thyng shall enter:MarginaliaSip. 7. I suppose therefore that originall sinne withholdeth a man from entryng into heauen. Neither do I any thing at all esteme the phantasticall dreames of them, wherby they extenuating originall sinne do call it only the payne of sinne, and imperfections plainely agaynst the manifest Scriptures, which call it sinne & teache the same to be cured by grace, which is the medicine of true and not of fayned sinne.

Marginalia[illegible text] The imperfect charity of a man departing, necessarily carieth with it great feare, which of it selfe is enough to make the payne of Pugatory, and letteth the entrance into the kyngdome of heauen.

Marginalia[illegible text] This foloweth of the other goyng before, which in lyke maner I did not determinatly affirme, although very probably I doe yet holde the same, askyng before a dispensation after myne owne arbitrement, euē in defiaunce of the Bull, which is not able to bryng forth any other probation but this: We are the hyest powers in the Church, yea, we are the Church it selfe. Ergo, we are the best learned, most holiest, full of the holy Ghost which cannot erre, although we stincke lyke a filthy puddle to the whole world, polluted with all kynd of sinnes, and drowned in ignoraunce. But all these reasons preuayle nothyng with me:MarginaliaThe Popes doctrine gaynefull to the purse peraduenture they may with them, which feare least if my sentence should preuayle, then Pugatory should be taken out of the Popes handes, and thē oriestes and religious men hauyng lost their gaynefull offices of vexyng (of releasing I would haue sayd) of the dead, should be pinched by the bellies & brought to penury. It was tyme therfore for their greedy auarice here to wake and looke about, and not to suffer these their friuolous opinions, but yet very gaynefull, to bee ouercome with truth, and so to be ouerthrowen.

Marginalia[illegible text] Where they say that penaunce standeth of three partes, to witte, contrition, confession and satisfaction: it is not founded in holy Scripture, nor in auncient, holye, and Christian Doctours.

Marginalia[illegible text] This Article, in what respect it is condemned, I do right well perceiue: For the respect therof is to gredy couetousnes, and therfore I know that the probation therof hath the lyke respect, which is this: If this Article were true, then men would geue nothyng for satisfaction and indulgences, neyther should we haue any more wherwith to vexe them wyth confessions, cases reserued, restricted, or ampliated for our gayne, and so should we become beggers, and gods seruice should be minished in Vigils and Masses. But it is wicked that Gods seruice should be minished: therfore Luther is an heretike. This consequent holdeth, a respectu Bulla ad Papistas. 1. From the Bull to the Papistes, and contrarywyse.

I besech thee by the Lord Iesus, whatsoeuer graue and learned reader shalt read these thinges, that thou wilt pardon this my leuitie and (as it may seeme) my childishnes. For thou seest how I haue to do with such men as be twise children, and yet do brag themselues to be peeres and principall pillers of all men. I assure you, I know it most certainely to bee true, that there be many and great gouernours of people, which this so ridiculous and folish reason aboue recited, hath moued to the condemnation of my bookes. Vnlesse I perceyued (with teares I speake it) the anger of God sharpe and fierce agaynst vs, in bringyng vs vnder subiection of such effeminate children, and such dregs of the earth, and vile refuse of all other people of the whole world, it would make me to burst for very griefe and sorow.

My sentence is, and hath bene this, that that satisfaction which the keyes are able to dispence withall, standeth not by the law of God. For if it did, then could it not be dispensed with all by the keyes. If these Bull founders do charge me with any other thyng besides in this Article, they do nothyng els but as they are wont to do. For what matter or maruaile is it if Antichrist do lye?

Contrition which is gotten by examining, remembring, and detesting our sinnes, wherby a man calleth to minde his yeares past in the bitternes of his soule, in ponderyng the greatnes, the multitude and filthines of hys sinnes, the losing of eternall blisse and purchasing of eternall damnation: this contrition maketh an hypocrite, yea rather a man to bee more a sinner.

O the incredible blyndnes and brutishnes of these Romish Bulles. This Article is truly myne, and very Christian, which I will not suffer to be wrested from me for all the Popes and Papistes in the world. For this I ment by that doctrine, that repentaunce is of no force vnles it be done in fayth and charitie, which thing they also teach them selues, but that they do not know nor teach, neither what fayth nor charitie is. And therfore in condemnyng my doctrine, they condemne also their owne, foolishly repugning agaynst thēselues in their own contradictiō. I say therfore that he vvhich teacheth repentāce in such vvise and maner, that he hath not a greater regard to the promised mercy of God and fayth in the same, then to this afflictyng and vexyng of the mynde, he teacheth the repentaunce of Iudas Iscarioth, he is pestilent, a deuill to mens soules, and