Letter to Lady Mary

The mass is Idolatry.

I worshipping, honoring, or service invented by y ^e brain of mā in y ^e ligiō of God w ^t out his own express cōman̄demēt, is Idolatry: The mass is invented bi y ^e brain of mā, w ^t out any comēdemēt of god Therefore it is Idolatry. For probation of the first part, I will adduce none of the gē • iles sacrifices in which not withstandinge was les abou • inatiō, then hath ben i •• our mass. But forth of gods scrip tures, will I bring y ^e witnesses of my words. And first let us hear Samuel speking unto Saul after • he had made sacrifice unto the lord vpō mount Silgal, what time his enmies approached against hi. Thou art become foolish (saith Samuel) y ^u hast not observed y ^e precepts of y ^e lord, which he hath cōmanded y ^e . Truly y ^e lord had prepared to have stablished thy kingdom above Israel forever: but now thy kingdom shall not be sure.

Let us consider what was the offense committed by Saul: his enemies approaching, and he considering that the people declined from him, and that he had not consulted with the Lord, nor offered sacrifice for pacificacion of y ^e Lord's wrath, by reason that Sa 〈◊〉 the principal prophet and 〈◊〉 it was not present, offereth himself bur • t and peace offering▪ 〈◊〉 is the ground of all h •• 〈◊〉 : and of this proceedeth the cause of his election frō the 〈◊〉 , that he would honor God 〈◊〉 , then was commanded by his express word. 〈◊◊〉 none of the trybe of 〈◊◊〉 by gods commandment to make sacrifice, 〈…〉 he office not dew too 〈◊〉 which was moste hye abho 〈◊〉 before God: as by the punishment appeareth. Consider well that no exc̄usations are admitted by enemies approached, & his own people departed from him. He could not have a lawful minister, and gladly would have ben reconciled to God, and consulted with him of the ende & chance of that journey. And therefore he the king (anointed by gods cōmaundemente) maketh sacrifice. But none of all these were admitted by God: but Saul was pronounced foolish and vain. For no honoring knoweth God, nor will accept: without it have y ^e express commandment of his own word, to be done in all pointes. And no commandment was givē unto the king, to make or offerre unto God any manner sacrifice: which because he toke upon him to do, he and his posterity was depryued from all honors in Israel. Neither auayled his preeminēcethe necessity wherein he stood, 〈…〉 good 〈…〉 . But let • s hear more. When commaun 〈…〉 was 〈…〉 unto Saul by 〈…〉 name to destroy 〈…〉 some time 〈…〉 the people of Israel, 〈…〉 Egypt, (Aduerte 〈…〉 cute y ^• people of God▪ albe • t youre pains •• deferred, yet are they allredy 〈…〉 of God this people of 〈…〉 not immediately after the 〈…〉 , done against Is 〈…〉 ▪ but long after thei 〈…〉 e to be destroyed 〈…〉 , woman, infante, 〈…〉 ll, camels, and 〈…〉 lly all that lived in that 〈…〉 .

〈…〉 de the remem 〈…〉 be, to all such as tro 〈…〉 such as would folows the commandment and vocation of God, leauinge spiritual Egypt, the kingdom of the Antichrist and y ^• abominations thereof. But Saul saveth the Fynge named Agag, and permitteth the people to save the best and fattest of the bestial, to the intent sacrifice should be made thereof unto God. But let us hear, howe this is accepted.

Samuel before admonished of his inobediēce, coming unto Saul a • feth what voice was it which he heard. The king answereth the people hath saved the fattest and best beasts, thereof to make sacrifice, unto thy God: Here may be marked, that Saul had •• sure confidence in God: for he speaketh as though God appertained nothing unto him. Samuel •• s • ereth, suffer and I shall declare unto y ^• , what y ^• Lord hath spoken unto the this night.

And shortly he rebuketh him moste sharpele, that he had not obeyed the voice of the Lord. But Saul standing in opinion that he had not offended: because he did all of good intent, saith, I have obeyed the Lord's voice, I have destroyed the sinners of A male of, and only I have saved the king, and the people have preserved certain be s ••• ll to be offerred unto God. And so defendeth h • his own work to be just and righteous. But thereto answereth Samuel, delyteth God in burnt offering, and not rather that his voice be obeyed? The sin of w • tche • •• t is not to obei his voice and to be stubborn is the syn of Idolatry. As Samuel would say, there is nothing that God more • eq ••• eth of man, then obedience to his commandment: yea, he • referreth obedience to the self same sacrifice ordained by him self. And no syn is more odious in gods presence, then to disobey his voice: For y ^t estemeth God so odiouse, y ^t he doeth compare them to the two sins moste abominable, incantation and Idolatry. So that disobedience to his voice is very Idolatry. Disobedience to gods voice is not only whē man doeth wickedly contrary to y ^• precepts of God: but also when of good zeal or good entente, as we commonly speak, mā doeth anything to y ^t honor or service of god, not commanded by the express word of God. As in this matter plainly may be espied. For Saul transgresseth not wickedly in mu • there, adultery, or like external syn nes: but save than aged and impotent king (which thing who would not call a good deed of mercy) & permitteth the people, as said is, • o save certain be friall to be offered unto the Lord: thinking that God should therewith stand content and appleased: because he & the people did it of good intent. But both these called Samuel Idolatry▪ First, because thei were done without any commandment of God: & secondly, because in doing thereof he thought him self not to have offended. And y ^• is principal Idolatry, when our own inventions we defend too be righteous in the sight of God: because we think them good, laudable and pleasant. We may not think us so free nor wise, that we may do unto God and unto his honor, what we think expedient. No, the contrary is commanded by God, saying: unto my word shall ye add nothing, nothing shalye diminish therefrō, that ye might observe y ^t precepts of your lord God. Which words are not to be understand of the decalogue and law moral only: but of statutes, rites and ceremonies: for equal obedience of all his laws requireth God. 3. And in witness thereof Nadab & Abihu offering strange fire, whereof God had given unto them no charge, were instantly as they offered punished to death by fire. Strange fire, which they offered unto God, was a common fire, & not of that fire which God had commanded to burn day and night upon the altar of burnt sacrifice, which only ought to have ben offered unto God.

O bishops, ye should have kept this fire, at morne and at even ought ye to have laid faggottes therupō, your selfs ought to have clenged & carried away the asshes: but God shall be hold.

In the punishment of these two aforesaid, is to be observed, that Nadab and Abihu were the principal priests next to Aarō their father, and that they were comprehended, neither in aduoutry, couetonsnes, nor desire of worldly honor, but of a good zeal & simple intent were making sacrifice, desyring no profit of the people thereby, but to honor God & to mitigate his wrath. And yet in y ^e doing of this self same act & sacrifice were they consumed away with fire. Wherof it is plain that neither the preemmence of y ^t person or man, that maketh or setteth up any religion, without the express commandment of God, nor yet the 〈◊〉 , whereof he doeth the same, is accepted before God. For nothing in his religion will he admit without his own word: but all that is added thereto doth he abhor, and punisheth the inuentors and doers thereof, as ye have heard in Nadab and Abihu, by Gideon and diverse other Israelites, setting up some thing to honor God, whereof they had no express commandment.

4. A story, which is recited in the popes cronicles, will I recite, which differeth nothing from this punishment of Nadab &c. Gregorius magnus in the time of the moste contagious pestilence, wherewith God punished the iniquity of Rome (for now was y ^• wicked horn, that Antichrist, spronge up, and set in authority) in this time, I say, Gregory the pope devised a new honpringe of God, the invocation of saints, called the Latinie. Wherof in the scriptures neither is there authority nor commandment: upon which sacrilege and Idolatry God declared his wrath, even as he did upon Nadab and Abihu. For in the instant hour, when first this • etanye was recyted in open procession (as they call it) four score of the principal men, that recyted the same, horriblye were stricken by y ^e plague of God, to death all in an hour. The papists attribute this to the contagious air and vehemency of the plague. But it was none other thing but a manifest declaration of gods wrath, for inuentinge and bringing in into the church a false and diabolical religion. For while we desire saints too make intercession and to pray for us, what other thing do werthen e •• eme the aduocation of Jesus Christ not to be sufficient for us. And what can be more devilish? Of these precedents, it is plain, y ^• no man in earth hath power nor authority to statute anything to the honor of God, not commanded by his own word

5. It profiteth nothing to say, the church hath power to set up, devise or invent honoring of god, as it thinketh moste expedient for the glory of God. This is the continual cryeng of the papists: the church, the church hath all power, it cannot err, for Christ saith: I will be with you to the ende of the world: wheresoever is two or three gadered in my name, there am I in y ^• mids of them. Of this falsely conclude they, the church may do all that seemeth good for the glory of God, & whatsoever the church doeth, that accepteth and approveth God.

6. I could evidently prove that, which they cal y ^t church, not to be y ^t church & ima •• late spouse of Jesus Christ, which doeth not err. But presently Iaske▪ if the church of God be bound to this perpetual precept: Not that thing, which appeareth righteous in thine own eyes, that shalt thou do, but what God hath commanded, that observe and keep. And if they • i • deny: I desire to be certified, who hath abrogated and made the same of none effect. In my judgment Jesus Christ confirmeth the same, saying my sheep hear my voice, and a stranger they will not hear, but fly from him. To hear his voice (which is also the voice of God the father is to understand and obey 〈…〉 nd to fly frō a stranger, is to admit • e none other doctrine, worse •• ppinge, nor honoringe of God, then hath proceeded forth of his own mouthe. As he him self testifieth, saying▪ all that is of the • er ••• e hear my voice.

And Paul saith, the church 〈…〉 founded upon the foundatiō of 〈…〉 e prophets & apostles, which foundation no doubt is the law, and the Euangile, so that it may command nothing that is not cō • eyned in one of the two: for if so •• t doeth, it is removed frō y ^• only foundation, and so ceaseth to be the church of Christ. 7. Secondly I would ask, if that Jesus Christ be not king and head of his church? This will no man deny. If he be king, then must he do the office of a king, which is not only to guide, rule & defend his subjects, but also to make & statute laws, which laws only are his subjects bound to obey, and not the laws of any foreign princes. Then it becometh the church of Jesus Christ to aduert what he speaketh, to receive and embrace his laws, and where he maketh end of speaking or law giving. So y ^• all y ^• power of y ^• church is subject to gods word. And that is moste evident by the commandment▪ given of God unto Joshua his chosen c • p •• ayn, & leader of his people, in these words: be strong and valyant, that thou maid • according to the holy law, which •• se • uant •• oses commanded unto the: decline not frō it, neither to the righte hand nor to the left • c. Let not the boke of the law • depart from thy mouth, but 〈…〉 in it both day and night • that then may keep and do in all things according to that which is writ • therein &c.

Here was •• not permitted to Joshua • to alt • r one jot, ceremony, or 〈…〉 in all the law of God: not yet for to •• • e thereunto, but diligē • l • for to observe • that, which was commanded. No less obedience requireth God of us, then • e did of Joshua his servant. For • e will have the religiō, ordained by his only son Jesus Christ, moste straitlye observed, and not to be violated in any parte. 8. For that I find given in charge to y ^• congregation of Thiatira in these words: I say unto you and unto the rest that are in Thiatira. Who that hath not the doctrine (meaning of the diabolical doctrine before rehearsed) and who y ^• knoweth not the depene • of Satan: I will put upon you none other burthē, but y ^• which ye have: hold till I come. Mark well y ^• y ^• spirit of God calleth all, which is added to Christ's religion, the doctrine of the deuel & depe invention of y ^• adversary Satan: as also did Paul writing to Timothy. And Jesus Christ saith: I will lay upon you none other burthē then I have already, and that, which ye have, observe diligently.

O God eternal, hast thou laid none other burdens upon our backs, then Jesus Christ laid by his word? Than who hath burdened us with all these ceremonies, prescribed fasting, compelled chastity, unlawful voues, invocation of saints, and with y ^• Idolatry of the mass? The devil, the devil, brethren, invented all these burdens to depress imprudent men to perdition. 9. Paul writing of y ^• lords supper saith: Ego accepi a Domino, quod & tradidi vobis, I have received and learned of the Lord, that which I have taught you. And consider if one ceremony he addeth or permitteth too be used other, then Christ did use him self: But commandeth them to use with reverence the Lord's institution, until his returninge too judgment.

10. Albeit Moses was replenished with the sprite of wisedō, •• was more familiar with God then ever was any mortal man: yet was there • ot of all the ceremonies referred to his wisdom one jot: but all was commanded to him to be made, according to the similitude shown unto him, and according as y ^• word expressed. Of the which precedentes I think it is plain, that all, which is added to the religion of God, without his own express word, is Idolatry. 11. Yet must I aūswer to an objection objected by the papists: for never may they abide to be subject unto gods word. The apostles (say they) in the counsel holden at Jerusalem, set up a religiō and made laws, whereof no jot was contained in gods word: therefore y ^• church now may do the same.

That there was any religion (that is honoring of god, whereby they might merit, as ye cal it, any thing before God) invented in y ^e coūsal • ye never are able to prove. Preceptes were givē, but neither such, nor to that intent that ye allege. All precepts given in that counsel had the commandment of God: as after shall be heard.

First let us hear the cause of the counsel. Paul and Barnabas had taught amongst the gentiles, y ^• only saith in Christ's blood justifieth: and a great multitude of gentiles by their doctrine embraced Jesus Christ, & by him truly worshipped God. Unto Antiochia frō Judea came certain falls teachers, affirming: that unless they were circumcysed, according to Moses law, they could not be saved: as our papists say this da • t, that true faith in Christ's blood is not sufficient pu • • atiō for our e sins: unless also • e bye their mombled masses.

This contrauersitrobled the har • es and consciences of the brethren: in so much that Paul & Barnabas were compelled too go unto Ierusalē unto Peter and James, and others, I think, of the apostles. Where a cōuention had: the question was proponed, whether the gentiles should be subject to observation of Moses law, or nor? That is whether only faith in Jesus Christ did justify, or ne cessarye was also to justification the law observed. After great contention: Peter expounded: howe y ^t the house of Cornelius, being all gentiles, had by his preaching received Jesus Christ, & were decia red in his presence just & righteous before God: for they did receive the holy Ghoste visiblye, not only without obseruacion of Moses law, but also before they had received any sacramētal sign of Christ's religion. Peter concludeth, that to p •••• e a yoke upon the brethrens neck • s, which yoke might none of the Jews bear thenselves, was nothing but to tempt god, that is, to prove if god would be pleased with such laws and ordinances as they would lay vpō the necks of men without his own word, which were moste extreme impretie: and so concludeth he that the gentiles ought not to be burdened with the law. Hereafter declared Paul and Barnabas what wonderouse works God had shown by them amongst the gentiles, who never observed Moses law▪ and last James, who appeareth unto me principal in that counseil, for he collecteth the scrip tures and pronounceth the fynall sentence, as ye shall hear plainly) declareth that the vocation of the gentiles was prophesied before. And that they should be accepted and accounted to be the people of God, without observation of Moses law: Adding that no mā ought to enquyre a cause of gods works. And so pronūceth he the sentence, that their liberty should not be diminished. Aduert now y ^e cause, the process and determination of this counsel. The cause was to enquyre the verity of certain doctrine. That is, whether the gentiles should be charged w ^t the observation of Moses law, as was affirmed and taught by some. In this matter they proceeded bi example of gods works, findinge that he had accepted the gentiles without any thralldom or ceremony observed. Last are produced scriptures, declaringe so to before spoken. And according to all this, it is concluded and desyned that the gentilles shall not be burdened with the law. What congruence, I pray you, have the Antichrists counsails, with this counsel • of the apostles? The apostles gathered to consult vpō the verity. The papistical counsails are gathered for private commodity, vpsetting of Idolatry & all abomination: as their determinations manifestly prove. The apostles proceeded in their counsails, by consideration of gods works, & applienge of thē to the present cause, whe • upō deliberatiō was to be •••• & determined as •••• 〈◊〉 commanded. But the 〈◊〉 •• their counsels proceed, according as their wisedō, & foolish b •••• thinks good & expedient. And concludinge not only without authority of gods scriptures, but also manifestly contrary • o the same. And that I offer me moste clearly for to prove, if any would deny or allege y ^• so it is not.

But yet say thei, the apostles commanded the gentiles to abstain from certain things, whereof thei had no commandment of God. Let us hear the things▪ inhibited. Ye shall abstain, saith the epistle sent to Antiochia, frō fornication. This is the commandment of God. So although y ^• gētils esteemed it to be no syn, yet is it expressly forbidden in gods law. But it followeth frō things offerred unto Idols, from strangeled and from bloudde, shall ye abstain. If the causes moving the apostles to forbid these things be well considered: it shall be found that they had the express commandment of Jesus Christ so to do,

The spirit of truth & knowledge, working in the apostles with all abundance, shown unto them y ^• nothing was more profitable & more might auaunce the glory of God, and encreace the church of Christ, than that the Jews and gentiles should use together in familiarity and daily conuersatiō, that by mutual company love might encreace. One thing was easy to be espied, that the Jews could not hastily be persuaded, that the eating of meats forbidden in Moses law was no syn before God. For difficill it is to pull forth of the heart that, which is planted by gods own word, So that the Jews would have abhorred the company of the gentiles, i • they had eaten in their presence such meats, as were forbidden in the law. The apostles considered that the abstaining from such things, was nothing pre • udiciall too the liberty of Christians. For with the time, & as the Jews grew more strong, & were better instructed, they would be nothing offended for such matters. And therefore commanded they the gentiles too abstain for a time. For that it was not a perpetual precept, declareth this day, when no man holdeth eatinge of such things sin. But what precept had they so to do? The last and new precept given by Jesus Christ to his disciples: that everyone love other as he hath loved us. May not Christiā love command that none of us do in the sight of other, that which may offend or trouble the conscience of the infirm and weak? So witnesseth Paul, affirming that if a man eat with offense, he sinneth. And by virtue of this same precept the apostles forbid that the gentiles shall eat things offerred unto Idols &c: that bearig some parte with the infirmity of the Jews, they might grow together in mutual amity & Christiā love. And these are the traditions of the▪ Seniours, which Paul commanded to be observed. I pray you what similitude have our papistical laws with this precept of the apostles?

But greatly it is to be maruayled that men do not aduerte: that the bo • e of the Lord's law, that is of all his ordinances, testament, promise and exhibition thereof was sealed and confirmed in the days of the apostles, the effect and contents thereof promulgate and published, so that moste extreme unpietie it is, too make any alteration therein. Yea, and the wrath and fearful maledictiō of God is denunced to fall upon all them, that dare attempt to add or diminishe any thing in his religion, confirmed and proclaimed by his own voice.

O papists, where shall ye hyde you from the presence of the Lord? ye have perverted his law, ye have taken away his ordinances, ye have placed up iour own statutes instead of his. Woe and damnation abideth you. Albeit that y ^e apostles had made Laws, other then the express word commanded, what apper teyneth that to you? have ye the spirit of truth and knowledge in abundance, as they had? was the church of Christ left vnperfyte, after the Apostles days?

Bringe yourselves to mind, and be ashamed of youre vanity. For all men whose eyes Satan hath not blinded, may espy that neither wisdom nor authority of man may change or set up any thing in y ^• religion of God, without his own express commandment and word. And thus I think the first parte of my argument sufficiently proved: which is that all worshipping, honoring or service of God invented by the brain of man, in the religion of God without his own express commandment, is Idolatry.

But in vain will some think that all this labor have I take • : for no man of hole judgment any parte of this would have denied: nor yet doeth it prove any thing of m • ne intent. For the mass is not the invention of man, but the very ordinance of God. Then descend I to prove the mass to be the mere invention of man, setvp without all commandment of God.

And first of this name, Missa, which we call the mas • e, would I ask at such as would defend that papistical abomination, of what spirit is it invented? That missa shall signify a sacrifice for y ^• sins of the quick and the dead? Of the spirit of God? or of y ^• spirit of mā? or of what original is it descended? Some will answer from the Hebrew dictiō, Missah, which after some doeth signify an oblation or a gift. Lyke as tribute, which the inferior offereth or payeth to the superior. In the Hebrew tunge I confess myself ignorant, but have (as God knoweth) fervent thirst to have some entrance therein, and so of the Hebrew dic • ion cannot contend. But men of great judgment in the same • ūge say: y ^• nowhere in scriptures Missah, betokeneth an oblation. But admitting that so it did, what shall they be able to prove there by? My questiō is if the spirit of god hath invented & pronounced this dictiō Missa, to signify a sacrifice for the sins of the quick and the dead: which if they be not able to preue, than must they needs confess that it is of man's inuencion, and not of gods impositiō. I cold give unto them a more apperante cause and der •• acion of that diction Missa: but of y ^• name I am not greatly sol •• . Secondly I desire to be certified what they call their mass: Whether the hole actyon with all ceremonies, used now of old, or a part thereof?

It will not satisfy the hearts of all godly to say S. James and S. Peter celebrated the first Mass in Jerusalem or Antioch. If it so wer, one of y ^• two celebrated first and the other after: but neither of • two can be proved by scripture. Great meruayl it is, that so manifestly men shame not to lie. Peter and James (say the papists) celebrated the first mass. But I shall prove that pope Sixtus was • he first, that did institute y ^• Aulters. • elix the first of that name did consecrate them, and the temples both. Boniface commanded y ^e altars to be covered with clean clothes. Gregorius Magnus commanded the candles to be lighted at the Euangile: & did institute certain clothes. Pontianus commanded Cōfiteor to be said. And wherefore should I trouble you & myself both, in reciting what every Pope added? ye may for two pēce have the knowledge what every pope added, until at last was cōpact & set up the hole body of y ^• blasphemous Idoland yete shame they not to say S. Peter said the first mass, although that many hundredth years after him, no such abominable ceremonies were invented. But they say: all thie ceremonies are not of the substance of y ^e mass but are added for good causes. What commandment have thei received to add anything to the ordinance of God, for any cause appearing to them? But let them certifye me what is the mass. The Canō, will they answer, with the words of consecration. Who is a 〈…〉 or of the Canon, can they precysely tell? Be well advised before ye answer, lest by neglecting yourself, ye be proved liars. Will ye say that y ^e apostles used your Canon▪ so ye have affirmed in times past.

I • the Canon descended from the apostles to y ^• popes, bold & maleparte impiety it had ben to have added any thing thereto. For a Canon is a full and sufficient rule: which in all partes and pointes is perfect. But I will prove diverse Popes to have added their portions too this holy Canon. If they will deny, aduyse what added Sergius, what Leo, and what added Leo, and what added the two Alexanders? for I 〈…〉 ay not abide presently to recite all. But if they doubt their own law shall certefye them.

Secondly, the remembrance of the names of such men, who were not borne many hundredth years after the days of y ^• Apostles, declareth the Canon not to have ben invented many years after the apostles. For who used to make mention of a man in his prayers before he be borne? And masters memory is made in the Canon of such men and women, of whose holiness and godly life credible histories make little mentiō, which is an evident testimony that your holy Canon is vain & of none effect. And if any will take upon him to defend the same: I will prove that therein is indigest, barbarous, foolish cōgestiō of words: imperfection of sentence, ungodly inuocations & diabolical co • inrations. And this is that holy Canon, whose authority • ecelled all scriptures. O it was • holy, it might not be spoken •• ynly as the rest but secretly it • hou • th i • to be whispered. That • as not evil devised, for if all mē •• d heard it, some would have es •• ed the vanity thereof. But too the words of consecration, by whom have thei that name, Ide sire to know? By Jesus Christ will they say. But nowhere are thei able to prove that the words, which he pronounced in his last supper, called he or any of his apostles after him words of consecration. And so have they received y ^e name by authority of mā. Which are the words let us hear. Accipite et manducate ex hoc omnes. Hoc est enim corpus meum: su • iliter et calicē post quā coenauit dicens. &c. Let us enquyre, if anything be here added to Christ's words, or if any this be changed or altered therein. Fyrste in which of the Evangelists are these words, Ex hoc omnes, spoken of the bread▪ Jesus Christ did speak them of the cup: but not of the bread.

O papists, ye have made alteration, not so much in words as in deed: and of the self action commanded to be used by him. Ye permitted all to eat of y ^e bred, but of the cup ye reserved too you clypped in y ^e crounes & anoin • ed upon the fingers. And in pain of your great anathematization, of your great cursing, ye forbad that any laid presumed too drink thereof. But tell me papists were the apostles be clypped and sinered as you be? Or will ye then say that the congregation of the Corinthiā • were papist priests? I think ye will not. And yet they all drancke of the cup, like as they eat of the bread. Mark brethren, that of Christ's own words they make alteration. But let us proceed. They say: Hoc est enim corpus meum. I pray them Newe where find they, enim. Is not this their own invention, & added of their own brayn? O, here make they a great matter, & here lieth asecrete misterye and hid operation. For in five words conceived the virgyn Mary, say they, when she conceived the son of God. What if she had spoken seven, ten, twenty words? Or what if she had not spoken three: should thereby the determinate counsel been impeded? But o papisies, is God a •• glar? useth he certain number of words, in performinge his intent? But whereto are ye ascended▪ too be exalted in knowledge & wisdom above Jesus Christ. He saith only: Hoc est corpus meū. But ye, as though there lacked some thing necessary requisyte, have added enim: saying, Hoc est enim corpus meum. So that your affirmation maketh all perfect. Consider I exhort you, beloved bret̄hren, if they have not added here of their own invention too Christ's words. And as they add, so steal they from them▪ Christ sareth: • oc est corpus meum quod pro vobis datur, or frāgitur: This is my body, which is given for you, or which is broken for you. These last woo • des, wherein stand our hole comfort, omit they, and make no mention of them. And what can be judged more beld or wicked, then to alter Christ's words? To add unto them, and to dyminishe frō them? had it not ben convenient, that after they had introduced Jesus Christ speaking, that his own words had ben recyted, nothing interchaunged, added nor dimynished: Which seeing they have not done, but have done y ^e express contrary, as before is proved: In vain I think it is further to labor to prove the rest of this abominable action, to be invented and devised by the foolish brain of man, and so can it not be denied to be Idolatry. It shall not profit them to say the Epistle si Euangely is in the mass: where unto is nothing added. What shall they prove thereby? For the Epistle & Euangely, as them selves do confess are not of the substance of y ^• mass. And although they were, it did nothing excuse the rest of that Idolatry. For the devil may speak y ^e words of God and his false prophets also: & yet thereby are they neither better nor more holy. The Epistle and Euangely are gods words, I confess, but there are they spoken for no edificatiō of the people: but for to be a cloke unto y ^e body of y ^• mische nous Idolatry. All the action is abominable, because it is the inuētion of man, & so a few or certain good words cā not sanctify that hole mass & body of abominatiō.

But what if I shall admit to the papis • es: that the hole action of the mass were the institution and very ordinounce of God, and never one jot of man's invention therein? I admit it be the ordinance of God as it is not) yet will I prove it abomination before God.

The seconde syllogism.

All honouringe or service of God, whereunto is added a wicked opinion: is abomination. Unto the mass is added a wicked opinion. Therefore it is abomination.

The 〈…〉 part, I think, no godly man 〈…〉 . And if any would, I as • e what made the self same sacrifice, institute and ordained to be used by gods express commandment, odi • use & abominable in his sight. As it is written, bring unto me no more youre vain sacrifices, your burnt offerings is abomination, your new moons, sabboths & conuentiōs, I may not abide youre solemn feasts, I hate thē frō y ^e heart. And also, who s • eyeth an ox in sacrifice, kylleth a man: that is, doeth me no less dishonor, than if he killed a mā. Who slayeth a sheep saith he, choketh a dog. Who brought meat offringes unto me, doeth offer swynes blood. These two beasts, the dog & swine, were abominable to be offered in sacrifice, the one for the cruelty, the other for fylthines. But o priests, your sacrifices are mixed w ^t the bloudde of dogs & swine: while that on the one part moste cruelly ye do persecute the professors of Christ's word: upon the other parte your selfs live moste filthily. The prophet proceedeth: who maketh a memorial of encēse praiseth the thing that is vain. Amos. I hate and detest your solemn feasts, I will not accept youre encense: your burnt offringes and meat offerings are not thankful before me. And why all this: because saith y ^e prophet Isaiah, they have chosen these in their own ways, and their hearts have delyted in their abominations. And plain it is that theirfore said sacrifices were commanded to be done by God▪ and were not invented, no not one jot thereof, by man's wysedom. Read the books of Moses, Exodus & Leviticus, and thou shalt perceive them to be very commandments of God, and yet saith y ^• Prophet, they have chosen them in their own ways. Whereby y ^e prophet meant and understood, y ^t they had added unto them an opinion, which made them to be abominable before God. This opiniō was as in the same prophet and diverse others may be espied: That by working of the external work, they might purchase the favor of God, & make satisfaction for their sins bi the same sacrifices. And that I collecte of Ieremye saying: ye believe false words, which shall not profit you. For when ye have stolen, murdered, committed adultery, and perjury &c. Then ye come and stand before me in this house, which hath my name given unto it, and ye say: we are delivered or absolved, albeit we have done all these abominations. Thei thought and verily believed their sins to have ben remitted by virtue of their sacrifice offered. But Isaiah asketh of them, why spend ye silver for that, which is not sure: & cōsum labor, for that, which doeth not sacyat? Ye do hyde youre self with leasinges (but they esteemed them to have ben verites) & ye make a bād or covenant with death, but it shall not stand, for when destructiō cometh, it shall overwhelm you. Their falls prophets had taught them to cry peace peace, when yet there was no peace in their conscience: for they which did eat y ^e sin of the people (as our peruers priests have long done) for the more wicked men were, the more desire they had of y ^e mass: thinking by virtue thereof all was purged. The pestilent priests of Moses law, as witnessed y ^e prophets, caused y ^e people to believe, that by oblation of the sacrifice they were just and innocente, and durst desire, for such offerings, plague and the furor of God to be removed. But it is answered unto them by y ^• prophet Micah: shall I come in his presence with burnt offerings, and year old • ambes? or doeth a thousand rams please him? or ten thousand boyt of oil? Shall I give my first son for expiation of mine iniquity? Or y ^e fruit of my womb a sin offering for my soul? Here the prophet plainly witnesseth that no external work, how excellent that ever it be, doth purge or make satisfaction for syn. And so of the precedentes it is plain, that a wicked opinion, added too the very work, sacrifice or ceremony, commanded to be done & used by God, maketh it abomination and Idolatry. For Idolatry is not only too worship y ^e thing, which is not God, but also too trust or lean unto that thing, which is not God, and hath not in hytselfe all sufficiencye: and therefore Paul calleth covetous men Idolatrors: because their confidence & trust is in their rydyes. Muche more would he call him an Idolatror, whose heart believeth remission of sins by a vain work, done by him self or by another in his name. But now let us hear, if unto the mass be joined a wicked opinion.

It hath ben holden in common opinion. It plainlye hath ben taught, by law it is decreed, and in the words of the mass it is expressed: that the mass is a sacrifice and oblation for the sins of the quick and the dead. So y ^t remission of sins undoubtedly was believed by that same action and work, presentlye done by the priest. Sufficient it were for me, by the plain words of the foresaid prophets here for to conclude it abominatiō: seeing they plainly show y ^• remissiō of sins cometh only of the mere mercy of God, without all deseruinge of us or of our work, proceeding of our selfs • s Isaiah writeth saying, I am • e, which removeth thine iniquity, & that for mine own sake. But if I shall prove this foresaid opinion, which hath ben holden of the mass to be falls, deceyuable and vain, and that it is no sacrifice for sin, shall then either cōsuetude, long process of time, or multitude of papistical patrons defend that it is not abominatiō and Idolatry? And first I ask who offereth this sacrifice, and what is offered? The priest (saith y ^e papists) offereth Jesus Christ unto the father. Than demand I, if a man can offer unto God a more precious thing than him self? And it appeareth that not.

For Paul commandeth that we offer unto God a holy, lively and reasonable sacrifice, which he calleth our own bodies. And Jesus Christ, having nothing more precious then him self, did offer up him self. If Paul had know̄ any other sacrifice, after the death of Jesus Christ (that is, in all the time of the new testament) more acceptable unto God, then y ^e mortification of our own bodies, would he not advertised vstherof? If there was any other sacrifice, and he did not know thereof: then led not y ^e spirit hī in to all verity, which to say were blasphemy. If he knew it, and yet did not aduertyse us thereof: than did he not the duty and office of a true preacher: and that to affirm were like imp •• tie. If any might have offered Jesus Christ, but him self only: In vain it had ben to him to have suffered so cruel torment in his own person, by oblatiō of him self. And so to affirm that a mortal man may offer him, who is immortal God: In mine opinion is malepart proudnes. But let us hear more: Paul saith by one oblation hath he made perfyt forever them, which are sanctified. And also remissiō of sins once gotten there resteth no more sacrifice. They will not avoid Paul's words, althought they say Paul speaketh of the Levitical sacrifice. No papists, he exciudeth all manner of sacrifice, saying: Nulla amplius rest at oblatio, no more sacrifice resteth.

And that testifieth Jesus Christ him self upon the Cross: saying, Consu •• a • um est: that is, what ever is required, for pacifyenge my fathers wrath, justly moved against sin: what ever is necessary for reconciliaciō of mankynd to the favor of my eternal father: and what ever the purgation of the sins of the hole world required, is now complete & ended: so that no further sacrifice resteth for sin. Hear ye papists, two witness speak against you. How can ye deny the opinion of your mass to be falls and vain? Ye say it is a sacrifice for syn: but Paul and Jesus Christ say the only death of Christ was sacrifice sufficient for sin, and after it resteth none other sacrifice speak, or else ye are like to be condemned. I know ye will say: it is none other sacrifice, but the self same, save that it is iterated and renewed.

But the words of Paul bind you more strayte, then that so ye may escape, for in his hole disputation contendeth he not only, that there is none other sacrifice for sin, but also that the self same sacrifice once offered is sufficient, and never may be offerred again. For otherwise of no greater price, value nor estimation, should the death of Christ be, then y ^e death of those beasts, which were offered under the law: which are proved to be of none effect, nor strength, because it behooved them often times to be iterate.

The apostle by comparing Jesus Christ to the Levitical priests, and his sacrifice unto theirs maketh the matter plain, that Christ might be offered but once. Fyrst the Levitical priests were mortal, and therefore it behooved them to have successors.

But Christ is an eternal priest, and therefore is alone, and needeth no successor. The Levitical priests offered the blood of beasts: but Jesus Christ offered his own body and blood. The Levitical priests, for impotency of their sacrifice, did iterate the same. But the sacrifice of Jesus Christ, having in itself all perfecti • needeth not to be iterate. Yea, to affirm that it ought (or may) be iterate, is extreme blasphemy. For that were too impute imperfectiō thereupō, contrary to y ^e hole religion, and the plain words of Paul, saying: such is our hye priest, holy, just, ipolute, sepera •• from sinners, and hyer then the heavens: to whom it is not necessary every day to offer, as did th ••• •••• stes, first offer for their o ••• sins, and then for y ^e sins of the people. For y ^• he hath done once, when he offered him self.

What words cā be more plain▪ Here Paul showeth all causes, wherefore it needeth not Christ to be offered again. And would conclude that he may not be offered again.

Yet say they, it repugneth nothing that we offerre Christ: so that he offerre nothym self.

The text saith plainly as before is shown, that Christ only might offerre him self: which sacrifice is sufficient, & never may be offered again. For if it had behooved him to have ben oftener offered then once, he should have suffered often times, from the beginning of the world. But once hath he appeared for the away taking of sin, offering him self. That is, of his own body once slain, now living, and may suffer death no more. For by his only one sacrifice hath he made us perfect & sanctified forever. Here is answered to that obiectiō, that some object: Men every day fyn, therefore it is necessary, that every day be sacrifice made for sin. Paul saith by one sacrifice hath he cōsūmat us forever. For other ways his death were not the only and sufficient sacrifice for our sins: which to affirm, were blasphemation.

And so there resteth of our hole redemption nothing but his second cūming, which shall be to judgment. Where we, depending upon him, shall receive glory and honor: but his enemies shall be made a footstool too his fete. Not that I mean, that his death ought not to be preached, and the remembrance thereof extolled, and praised in the right ministration of his supper: but none of these two be sacrifice for sin.

What will ye answer to this, which Paul produceth against youre mass? He plainly saith, there is no sacrifice for sin, but Christ's death only &c. And that neither may ye offer him, nor yet that he may offer him self anymore.

Ye will say it is a memorial sacrifice, under the which Jesus Christ is offered unto the presence of God the father by thee church, under the apperaunce of breadde and wyne for remission of sins.

I answer with Paul: Apparet nunc in conspectu Dei pro nobis, he appeareth now in the presence of God for us: so that it is not requisyte that any man offerre or represente him too the father.

For that he doeth him self, making continual intercessiō for us. But let us consider this doctrine more depely. The church, say thei, offered Jesus Christ unto God y ^• father for a memorial sacrifice, or in a memorial sacrifice. Is there any obliuiō or forgetfulness fallen in God the father? Hath he forgotten the death and passiō of Jesus Christ, so that he needeth to be brought in memory thereof, by any mortal man: Behold brethren, howe that imp • etie discloseth and declareth it self. Can there be any greater blasphemy, than for too say God the father hath forgotten y ^• benefits, which he gave to mankynd in his only son Jesus? And who that ever will say, that they offer any memorial sacrifice or remembrance thereof unto God: Doeth plainly say that God hath forgotten thē.

For otherwise, what needeth a representation or remembrance? Aduerte papists, and consider how Satan hath blinded you. Ye do manifestly lie, and do not espy the same, ye do blaspheme God at every word, and can ye not repent. They say it is sacrificium. Speak more: for a memorial sacrifice it cannot be.

They say, it is sacrificiū applicatorium. A sacrifice, whereby they may and do apply the merits of Christ's passion unto sinners. They will be layars too of plasters, but I fear the wound be not well ryped, and therefore y ^• the plaster be unprofitable. Ye say • , ye may apply the merits of Christ's passion, to whom ye list▪ This is proudly spokē. Then may ye make peace with God at youre pleasure. But the contrary speaketh he in these words: who may make. Here God saith y ^e , as none may move his wrath against his chosē (& here of ought ye to rejoice brethren, the Pope nor his priests, nor bishops, whatsoever may not cause God to be angry against you, albeit they curse you, with cross, belle and candle) so may no man compelle him too love nor receive in favor, but whom it pleaseth his infynyte goodness. Moses, I confess, prayed for the people, when God was displeased with them. But he speaketh not so proudly as you do. But either desireth God to remit y ^e offense of y ^e people, or else to destroi him to gether W ^t thē, I fear y ^t your love be not so fervent, he obtained his petition of God. But will ye say so it was determinate before in the counsayll of God? Aduyse you well. The nature of God is to be free & thrall unto nothing. For although he is bound & obliged to fulfill all y ^t his word promitteth to y ^e faithful believers, yet is y ^t neither subiectiō nor thral dome: for freely he made his promise, & freely he doeth fulfill the same. I desire to be certified, where God made his promise unto you papiste priests: that ye should have power to appli (as ye speak) the merits of Christ's passion, to all & sundry, who told or numbered money to you for y ^t purpose. Taketh God any part of the profit that ye receive? Alas, I have compassion vpō your vanity: but more upon y ^e simple people, y ^t hath ben deceived by you & your falls doctrine. Are ye better heard with god then Samuel was? He prayed for king Saul, and that moste feruētly, & yet obtained not his petitiō, nor might not apply any merits or holiness unto him.

And it is said to Jeremiah, pray thou not for this people, for my heart is not to wards it: ne though Moses and Helyas should pray for them, yet would I not hear them: for they love to go wrong, and do not abstain fro iniquity: albeit they fast and cry, yet will I not hear them. And although they offer burnt sacrifice, I take no pleasure in it: & therefore pray not for this people, nor yet make any intercessiō for them, for I will not hear the. What say ye to this words papists: the prophet is forbidden too pray. For God saith: he neither will hear him nor yet the people, he will accept none of their sacrifices, & that because the people manifestly rebelled against God, rejoiced in iniquity, committed Idolatry and abomination. And he manifestly showeth y ^t nothing may appease him, but true repentance and conuet sion again unto God.

O priests, haeth there not as great iniquity abounded in your days, as ever did from y ^e beginning: Have ye not ben entysars and leaders of the people too all Idolatry: Yea, hath not the mischievous example of youre abominable lives, provoked thousands unto iniquity: And yet do ye say that ye may apply the merits of Christ's passion, to whom ye list. Hear ye not that God never will accept prayers nor sacrifice, whilst true repentance were found? Of that ye were dumb, and always kept silence. Your clamor and crȳg was, come, come to the mass, bye with money, substance & possessions, remission of your sins. We have the merits of Christ's passion, we may offer Jesus Christ unto the father, whom he must needs receive for an acceptable sacrifice and satisfaction of all your sins. Think not brethren that I allege any thing upon them, which they them selfs do not speak: as their own law and mass shall testify in the beginning of the Canō. The proud priest lifting up his eyes, as that he had God even always bound to his commandment saith: we beseech the moste merciful father, by Jesus Christ our Lord: that thou receive and bless this vnt •• stead sacrifice (vnsauerye sacrifice truly he might have said) which we offer to the for thine universal church.

O proud and peruersse papist prelates and priests, who gave you that authority? Is it not expressly forbidden by the apostle Paul, y ^t any man should usurp the honor too make sacrifice: except he be called by God as was Aaron? Have ye the same commandment, which was given unto Aaron▪ his sacrifices are abrogated by Christ. Let us hear where ye are commanded to make sacrifice? Serche the scriptures, but serche them with judgment. It will not be, hoc facite, for that is spoken of eatinge, drinkinge, and thanksgiving, and not of sacrifice making. Nor yet will the order of Melchi sedeck, nor the text of Malachias prove you priests to make sacrifice. Advise with other that have more appearance, to prove your intent. For if these be well pondered, the weight of them will depress the proudnes of youre papistical priesthood.

Now will I collect shortly all that is said for probation that y ^e mass is no sacrifice for sin.

Aduert.

The new testament is eternal: that is once made, cā never be dissolved, and therefore the cloudde wherewith this testament is confirmed is eternal: for it is the blood of the eternal son of God: only the blood of Christ taketh away our sins. For it is he alone y ^t taketh away y ^e sins of y ^e world. And who by his own bloudde, hath reconciled all. For if other ways sin might have ben takē away, then Christ had died in vain. And if full remission stood not in him alone, then they y ^t eat him yet hungered, and they that drank him yet thirsted. And y ^t were contrary too his own words.

The bloudde of Christ is once offered, and is sufficient. For it is the eternal blood of the eternal son of God, and by his own blood hath he once entered in too the holy place.

Therefore the blood of Christ once offered remaineth forever, for purgation of all sins, and so resteth then no sacrifice in the mass.

Aduert these reasons precedēt and give place to the verity. For while y ^e scriptures of God shall be holden of authority: never are ye able to resolve these arguments.

Consider now brethren, if the opinion of the mass be not vain, false and deceyuable. Caused the • not you to believe y ^t it was a sacrifice, whereby remission of sins was obtained? And ye may plainly perceive that no sacrifice there is, nor at any time was for sins: but the death of Jesus Christ only. For the sacrifices of the old law were only figures of that very & true sacrifice, once offered by Jesus Christ: and in them was commemoration of sins made: but neither was remission obtained, nor purgation made by any such sacrifice. What will ye do r •• i • te priests? there • esteth no sacrifice to be offered for synn by you, nor by any mortal man.

These are dolorouse tidings unto your hearts: and no meruel, for by that vain opinion, that the mass was a sacrifice for sin, have ye mosre quietly rested into that flood Euphrates, that is in all worldly felicity, which flowed unto you as a continual flood. But the mass known not only to be no sacrifice but also too be Idolatry, the waters appear to dry up. And it is li • e that he lack some lyquor, to refresh your tūgs, being cruciat with drougthe and heat intolerable.

Wolde ye hear glad tidings? what, if that I should permytte unto you (as one willing to play the good fellow, and not too be s • ifnecked) that the mass were a sacrifice for sin, & that ye did offer Jesus Christ for syn, would ye be content that this were permitted unto you? I think ye would for therefore have ye longe contended. Then let us consider what should subsequently follow thereupon.

A sacrifice for sin was never perfect, until that the beast offered was killed. If in youre mass ye offer Jesus Christ for sin: then necessarelye in youre mass must ye needs kill Jesus Christ.

Do not esteem beloved brethrē these words shortly spoken to be vain or of no small effect.

They are collected of the very ground of scriptures. For they plainly testify that Christ to be offered, Christ to suffer, & Christ to shed his bloudde or die, are all one thing. Paul in the epistle to the Hebrews saith: he appeareth now in the presence of God for us, not to offer him self often times for us, for otherwise it behooved him to have suffered oftentimes, from the beginning of the world. Mark well that Paul maketh, to offer and suffer, both one thing. And therefore pro • eth he that Christ made but one sacrifice, because he once did suffer the death. Jesus Christ saith, as is written in Matthew, this is my blood of the new testament, which shall be shed for you and for many in remission of sins. Mark that remission of sin • is attributed too the sheddinge of Christ's bloudde. And Paul saith, Christ is dead for our sins. And in another place, by one oblation or sacrifice hath he made us persyte forever.

Consider diligently, that remission of sins is attributed, some time to the shedding of Christ's bloudde, some time to his death, and some time too the hole sacrifice, which he made in suffering all pain. And why this? whether if there be diverse manners to obtain remission of sins? • o: but because ever • one of these three necessarily followeth other: remission of sins is commonly ascribed to any of them. For where so that ever Christ is offered, there is his blood shed, & his death subsequently followeth. And so papists, if ye offer Christ in sacrifice for sin, ye shed his blood, and thus newly kylhym.

Aduerte, too what fine youre own desire shall bring you, even to be kyllers of Jesus Christ.

Ye will say, ye never pretended such abomination. I dispute not what ye intended: but only I show what absurdite doeth follow upon your own doctrine.

For necessarelye, if ye do offer Christ for sin, as ye confess, and youre law doeth teache, ye cruelly shed his bloudde, & finally do kill him. But now will I releaue you of this anguish: dolorouse it were daily to commit mā slaughter, & often times to crucify the king of glory: be not affrayed, ye do it not. For Jesus Christ may suffer no more, shed his blod no more, nor die no more. For y ^• he hath died, he so died for syn, & that once; and now he liveth, and death may not prevail against him. And so do ye not kyl Christ, for no power ye have too do the same. Only ye have deceived the people: causinge them believe, that ye offered Jesus Christ in sacrifice for syn in your mass: which is fryuole and falls. For Christ may not be offerred, because he may not die.

I moste gentellye exhort all desyringe too object against these precedentes: ripely too consider the ground thereof, which standeth not upon the opinion of man, but upon the infallible word of God. And to resume every parte of these arguments, and ley them too the hole body of gods scriptures.

And then I doubt not, but all men, whose senses the princes of darc • enes, and of this world hath not execated, shall confess with me, that in the mass can be no sacrifice for sin. And yet too the great blasphemy of Christ's death and open denial of his passion, hath it ben affirmed, taught and believed, that the mass was a sacrifice for the sins of the quick and the dead. Which opiniō is moste false, vain & wicked. And so I think, the mass too be abomination and Idolatry, no man of indifferente judgment will deny.

Lette no man intend to excuse the mass with the pretext of the Lord's supper. For now shortly will I prove that therewith it hath no congruence, but is express contrary to it: and hath taken the remembrance of the some out of mind. And further it is blasphemous to y ^• death of Jesus Christ. Fyrst they are contrary in institution, for the Lord's supper was institute too be a perpetual memory of those benefits, which we have received by Jesus Christ and by his death. And first we should call to mind in what estate we stood in the loins of Adā: when that we all blasphemed the majesty of God in his face.

Secondly that his own incomprehensible goodness moved him to love us moste wretched & miserable, yea, moste wicked & blasphemous: and love moste perfect compelled him to show mercy. And mercy pronounced the sentence which was that his only son should pay the price of our redemption. Which thing, being righteously called to memory in the present action of the soupper, could not but move us to unfeigned thankesgeuinge unto God y ^e father, and to his only son Jesus, who had restored us again to liberty and life. And this is it which Paul commandeth, saying: as often, as ye shall eat of this bread and drink af this cup, ye shall declare the Lord's death till he come: that is, ye shall laude, magnify and extolle the lyberall fyndnes of God the father, and the infinite benefits, which ye have received by Christ's death.

But the mass is instituted, as y ^e plain words thereof, and their own laws do witness, too be a sacrifice for the sins of y ^e quick and the dead. For doing of the which sacrifice, God is bound not only to remit our sins, but also to give unto us what ever we will ask, & that shall testify diverse masses, celebrated for diverse causes. Some for peace, some in time of war, some for rain, some for fair wether, yea, and (alas my heart abhorreth such abomination) some for syckenesse of bestyall.

They will say, they severally take prayers for obtaining such things. And that is all, which I desire they say: for the obtaining of such vain tryfles, destinate they their hole purpose, & so profane the sacrament of Christ's body and bloudde (if that were any sacrament, which they abused so) which should never be used, but in memory of Christ's death.

Then should it not be used to pray, that the touthe ache be taken away from us, that our Oxen should not take the lowing ill, our Horse the spauen or farsye, and of all manner diseases for our cattle. Yea what was it wherefor ye would not say mass, peruersed priests? But let us hear more.

The supper of the Lord is the • yfte of Jesus Christ, in which we should laude the infinite mercy of God.

The mass is a sacrifice, which we offer unto God: for doing whereof we allege God should love and commend us.

In the supper of the Lord, confess we our selfs redeemed from sin, by the death and blood of Jesus Christ only.

In the mass crave we remissiō of sins: yea, and whatsoever thing we lift, by working of that same work, which we presently do our self.

And here in is the mass blasphemous unto Christ and his passiō. For in so far as it offereth or promitteth remissiō of sins: it imputeth imperfection, upon Christ and his sacrifice: affyrminge that all sins were not remitted by his death: but that a great parte are reserved to be purged by virtue and the value of y ^e mass. And also it is iniurius unto Christ: and not only speaking moste falsely of him, but also vsur pynge too itself, that which is proper to him alone.

For he affirmeth that he alone hath, by his own death, purged the sins of the hole world: and that no parte resteth to be cleansed by any other means. But y ^e mass syngeth another song, which is, that every day by that oblatiō offered by the priests is sin purged, and remission obtained. Cōsider papists, what honor youre mass giveth unto Christ.

Last, in the supper of y ^• Lord we grant our selves eternal debtors to God, & unable any way to make satisfactiō for his infinite benefits, which we have received.

But in the mass allege we, God too be a debtor unto us for oblation of that sacrifice, which we there presently offer, and dare affirm y ^• we there make satisfaction by doing thereof, for the sins of our self and of others.

If these precedentes be not contrary, let men judge with indifferency. They differ in use, for in the Lord's soupper the minister and the congregation sat both at one table, no difference betwixt them in pre • minence nor habyte, as witnesseth Jesus Christ with his disciples, and the practice of the apostles after his death.

But in the papistical mass, y ^• priests (so will thei be styled) are placed by them self at an alter, and I would ask of the authority thereof, and what scripture cōmaunderh so to be done? They must be clad in a several habyt, whereof no mention is made in the new testament. It will not exeuse them to say, Paul commādeath all too be done with order, & decently. Dare they be so bold, as to affirm that the soupper of Jesus Christ was done without order and vndecently, wherein were seen no such disaguysed vestimentes?

Or will they set up too us again the Levitical priesthood? Shoulde not all be taught by the plain word?

Prelates or Priests, I ask one question, ye would be like too the vestymentes of Aaron in all things.

Aaron had affixed unto his garments certain belles, which were commanded too rynge and to make sound, as often as he was clad therewith.

But priests, youre belles lack • unges, they rynge not, they soād of nothing but of the earth▪ Nothinge understandeth the people of all your ceremonies. Fear ye not the wrath of God? it was commanded Aaron, that the sound of his belles should be heard: that he died not.

Aduyse herewith, for this matter appertaineth unto you.

IN the supper of the Lord all were equally participante: the bread being broken, & the cup being distributed amongst all, according to his commandment. In the papistical mass, the congregation • etteth nothing, except the beholdinge of your duckings, noddinges, crossinges, turninge, rplistinge, which all are nothing but a diabolical prophanatiō of Christ's supper.

Now ducke, cross, and nodde, • s ye lyste: they are but your own inventions. And finally brether, ye got nothing, but gased & beheld while that one did eat & drink all.

It shall not excuse you to say the congregation is participante spiritually. O wicked antichristes, saith not Jesus Christ: Eat of this, and drink of this all, do this in remembrance of me? Christ commaūdeath not that one should gase upon it, bow, ducke, & beck thereto: but that we should eat, and drink thereof our selfs: and not that we should behold others do the same. Oneles we would confess the death of Jesus Christ to apperteyn nothing to us.

For when I eat & drink at that table, I openly confess the fruit and virtue of Christ's body, of his blood and passion too apperteyn to myself: and that I am a member of his mystical body, & that God the father is appeased with me, not withstandinge my first corruptiō & present infirmity.

Judge brethren what comfort hath this taken frō us, which will that the sight thereof shall be sufficient? I would ask first, if y ^• sight of corporal meat or drink doeth feed & norish the body? I think they will say nay. And I affirm y ^• no more profit receiveth the soul in beholding another eat & drink the Lord's very soupper (as for their Idolatry, it is always damnable) thā y ^e body doeth in beholdig another eat & drink, & thou receyuinge no part thereof.

But now briefly let this contra •• tie be collected. In the Lord's soupper are offerred thanks for the benefits, which we have received of God. In the mass will the papist compel God to grant▪ all that he asketh of him, by virtue of that sacrifice. And so alledgeth that God should refer thankes unto him, that doeth mass.

In the soupper of the Lord, y ^e actors humbly did confess thē self redeemed only by Christ's blood, which once was shed.

In the mass the priest vanted him self to make a sacrifice for y ^e sins of the quick & the dead.

In the Lord's soupper, all y ^e partakers of that table granted and confessed them selfs debtors unto God, unable to refer thanks for the benefits, which we had received of his liberality.

In y ^e papistical mass alledgeth the priest y ^e God is a debtor too him, & unto all thē, for whom he maketh y ^e sacrifice. For he doth affirm remissiō of sins to be obtained thereby: & in that y ^e mass is blasphemous to Christ's death▪

In the Lord's supper, all sat at one table, no difference in habyt nor vestiment between the minister and the congregation.

In the papistical mass the priests are placed bi them selfs at an altar (as they call it) & are clad in disaguysed garments.

In the Lord's supper finally all did eat of one bread, & drink of one cup.

But in the mischievous mass one 〈◊〉 did eat and drink all.

Consider now beloved brethrē, what hath the fruits of y ^e mass ben, even in her greatest purity: the mass is nothing but the inuētion of man, set up without all authority of gods word, for honoringe of God: and therefore it is Idolatry. Unto it is added a vain false, deceyuable and moste wicked opiniō: that is, that by it is obtained remission of sins, and therefore it is abomination before God. It is contrarious unto the supper of Jesus Christ, and hath taken away both the righte use and remembrance thereof: & therefore it is blasphemous to Christ's death.

Maynteyn or defend the papistical mass who so lift: this honor and service unto God did all, which used the same. And here I speak no • of the moste abominable abuses, as of byeng & sellinge used now of late by the mischievous priests: but of the mass in her moste hye degree, and most ho • est 〈◊〉 ▪ yea, even of y ^e great Gaudeamus song or said by Gregory the great, as papists do call him.

Let no man think, that because I am in the realm of England, that therefore so boldly I speak against this abomination: nay, God hath taken that suspiciō frō me. For the body lying in moste pa •• full bond •• amongst y ^• middes of cruel tyrant • es, his mercy and good • es provided that y ^• hand should write and bear witness to the confession of the heart, more abound antly than ever yet the tūg spoke.

And here I call my God to record, that neither profit too myself, haued of any person or persons, nor affection or favor, that I bear towards any private man, causeth me this day to speak as ye have heard: but only the obedience which I owe unto god in ministration, showing of his word, & the common love, which I bear to your salvation. For so odious and abominable I know • he mass to be in gods presece, that unless ye decline frō the same: to life can ye never atteyn.

And therefore brethren, fly frō that Idolatry rather, then from the present death.

Here would I have spoken of the diversity of sacrifice, but neither doeth time, nor the wickedness of mine own flesh, permit that so I do: I will ye observe y ^• where I say there resteth no sacrifice, nor yet is there any priests, that I mean that there resteth no sacrifice too be offered for sin, nor yet is there any priests having power to offer such oblations. Otherwise I do know that all true Christians are kings and priests, and do daily offer unto God a sacrifice moste acceptable, the mortification of their affections: as Paul commanded the Romayns. But here of may not I remain too speak presently.

Suche doctrine, as was taught in youre audience upon Sunday before noon: I will prove, as opportunity shall permit, by gods scriptures, not only unprofitable: but also erroneous and deceyuable.

But first, according too my promise, I will seude unto the teacher the extracte thereof, to add or diminishe, as by his wisdom shall be thought moste expediente▪ For God knoweth, my mind is not capt • oush too tryppe men in words. But my only desire, being that ye my audience be instruct in the verity: where frō dissenteth some doctrine taught you (if truly I have collected) moveth me to speak against all, that may have appearance of lies and superstition.

And pray with me brethren, that the spirit may be ministered unto me in abundance, to speak at all times, as becometh a true messenger.

And I will likewise pray, that ye might hear, understand and obey with all reverence, the good will of God, declared unto the world by Jesus Christ, whose omnipotent spirit remain with you forever▪ Amen.