A Sermon declaringe hovv vue at Iustified by faith

Imprinted at londun by Williā hyl at the signe of ye grene hyl, and there to be soulde

VVHAT IT Is TOO BE: iustifyed by Christe and the way howe we are iustifyed and reprouing errour concernig it. Translated out of latin into Englyshe by E. T.

For asmuch as iustificacion whiche we haue throughe christe ys moste propre to a Chrystyan man, and is the well spring of al other gifts, vertuous and goodnes, yt shalbe meete first to se what we call to be iustified by chryst or to be iuste through christ, That we mai geue thankes to god the father & christ our lorde for his greate giftes first god doth not iustifie or absolute thē giltie or pronounce him iust (for thus singnifiethe iustifie) as a Tyraunte is wonte to doo whoo when he heareth one of his gard accused be he neuer so mischeuous he defendeth him, excuseth him: and wil not haue hym accompted gyltie, be his myschefe neuerso manifest and so he iu­stifieth him neither punisheth him acordynge [Page] to his desertes, rather he wyll haue him accompted as a goode iuste and honest parsone the which maner of iustifyinge is deceytfull▪ wycked, and tyranny called. But god doth iustefy ye sinner after this sorte. For as he is iust so is his iudgment rightuous. As Dauid witnesseth. Lord thou art iuste, and thy iudgemente is rightuous. For the which cause he fauoreth vs, not whyles we sinne, neyther accompteth vs a iust whyles we are in sinne, nether alloweth synners as [...]h [...] Tyranne doth. But yee God nether doth iustify men as a good kynge dothe for it is the part of a good Prince when an innocente and gyltles parson is in ieopardy to defende hys innocencye against false accusacions & openly to pronounce him his iuste and set him free as he deserueth to be. But yet neyther after thys sorte, we can bee iustified as gyltles. For we are by nature sinners. There are that wyl forgeue the faultes and pardon hym for none other cause but yt they are sory for theyr [Page] euyll deade neyther do require hym to satisfye, but delyuer hym freelye. But god dothe not so iustefy the synner not because he can not but because so it se­methe goode to hym to forgiue noman with oute satysfactyon as after shalbe declared. Neither are we therfore Iustyfyede because we canne geue GOD anye thinge of oure owne to counterpaise owre curses and synnes. For there is nothinge in man that can satisfye before god for the leaste synne yea man is not worthye to obtayne the leste droppe of mercye at gods hand as Iacob saythe to god in genesis, I am lesse then al thi mercies for as sambros saye the the redempcion of christs blo­ude shulde waxe vile. Neither the per­rogatiue of mans goode workes wold neue place to the mercye of god, if iustification, whiche is freely geuen, were­done to workes that went before thē it shuld not be a free gift of ye geuer but ye wage & rewarde of ye worker as spaule crieth if we are iustified by the workes [Page] of the lawe then is CHRIST deade in vaine neither can we saie this truly that we are made iuste partly by the satisfaction of christ & partly by our own for so we myghte boaste of oure selues whiche is contrarye to S, paules doc­trine. For he saith he that dothe glorye let him glorye in god. And howe often dothe all the scrypture warne to geue god al honor & glory of iustifing mā by faythe no regarde had of oure merytes I wyll tell the [...] truthe plainlye yf the leaste iote of oure iustificacion hong of oure selues the promes of God were not true. As S. Paule wytnessethe in hys epystle to the Romaynes bysydes that as Agath the Prophete and paule the apostle wryte, all those thynges are fylthie and vncleane that the vncleane goo about or doe, but al those are vn­cleane whoesoeuer they be that are not iustified of god, wherfore theyr mercyes can not please God ne appease hys wrathe by anye meanes This esaye willing [Page] to declare compareth all our owne righteousnes to a clothe defiled wythe womens flowres, And s. Austen affir­mith that all the deseruynges of men wer lost in adam after he had transgressed and doonne that synne whereby we were al condemned and made voide of righteousnes. For by Adam we are all deade but bi Christe we are referred to lyfe. Therefore good bretherne weighe with me how that a man can of himself redeme and paie ransome for so greate synnes: that is to wit how he being deade can restoore him selfe to life agayne for this cause Chryste sayde not the ru­ler of the Synagooge thou shalte sa­satysfye for parte, and I wyll fullfyll that that thou cannēste not. But he sayde to hym onelye beleue. And haue a sure confydence. Paule in the, Epys­tle to the. Romans. Ad. Galat. Dothe proue that no man Is Iustyfyed ney­ther by the Lawe of vertuous lyuinge neyther by mannes iustyce yea rather [Page] mannes iustice did crucifie Chryste by the Iewes and condemne him before ponce pylate and did persecute, trouble and torment the same Christ diuerslye but Saule after called paule in his mē bres. But I praye you when hath such a iustice as can make men iuste and blessed. Fyrst after paule the lawe, dothe encrease sinne & dothe not take it awaye ye lawe dothe bynde and condempne and not loose and sett tree, yt kyllethe and not quickneth, Moreouer the pharesee did pronunce him selfe partlye bye him selfe and partlye bye god, and therfore he gaue god thankes, but bycause he gaue not the whole glorye to god, and to him selfe ignoraunce, as the publicā did, he was not iustifyed. Let vs cal to remembraunce the parable of the shepe herde that leauynge the xcix. Shepes whiche me anethe then that will iustifyfye them selues) dyd seke, and fynde that shepe that was soste and brought hyr to hyr Foulde. Bye the Whyche [Page] thinge are ment synners, that acknow­lege there synnes and trust to be saued and made iuste onely by the mercye and bountefullnes of god there is in certain cytyes & contreys a lawe or custōe whe­ther it be that in the last weke of lent we call the passion weke certaine theues & prisoners are delyuered & let out of presō paying no fyne by no dede of ther owne but ye only mere mercy of ye prices wt custome I do not trye out in this place whether it be good or badde. The cle­mencye of princes I prayse if they haue anye superstycion therin ye I disrpaise. This fact doth expresse vnto vs liuelye ye goodnes of god for as those prisoners are delyuered wher as they deserued no such thing but rather extrem pūishmēt, sēblably ar we saued by ye mercy of god only christ beīg our mediator & aduocat wil ye be assured yt this is so marke the thefe yt was hanged not for frō christ tel me what good did he at anye time why Christ shoulde saye vnto him this daye thou shalte be wyth me in parradyce [Page] he was scourged ye wil saye he was tormented and hownge on the crosse I an­swere that he deserued for his meschefe not onely those but greater yea euerlastinge death for by those punishementes happelye he might satisfye mans lawe yet al his paynes were neuer able to cō terpaise GODS iustice if he had ben put to death a thousande times if anye obiect that that was done by a wonder and by a speciall preuillege withe them I will saye that all those that are saued are saued by a lytle mirracle and by the mere mercye of GOD for somuche as it is euedent that one manne is not better then an other by natur but by grace for by nature we are all equall in daungier of euerlastynge dampnatyon. And as Sayncte Paule Callethe vs the Chylderne of Wrathe.

But the ryche, the Lorde GOD by hys greate mercye dyd choyse whoo­me he would haue before the begyuning & creatyon, of the Woorlde, & whome he [Page] dyd chewse them he called, whom he called them he iustified, whome he iustified them he glorified. This saying is none of myne but of Paules the a postle ther­fore our iustificacion, our saluacion & our blessednes are al wholye to be grunded in Christ, and we partly ī Christe & partly in our selues for the which cause Paul taught ye Corinthians yt no man can laye any other foundaciō besides yt which is laide ī Iesu Christ whosoeuer they be that stable ye foūdaciō of ther saluaciō on any other thē ī him they ar not wise ne experte in heuenly thinges, as yt which bulde not vpō the suer rocke, but on ye lowse sand which howse is not able to stande when any tempest of wynd or of greate floud of the sea shal assayle it as our sauiour Christ teacheth the galathiās which beīg deceayued by false ꝓ­phetes did chalenge to be saued partlie by their oune meritis, partly by christes which there opinion Paul can not beare ī no wise, but doth exagite it as pestife­rus, & derogatine from ye glorie of God [Page] for loke how muche ye geue to Mannes merites (cōcernīg iustification) be they neuer so good & holy, so much ye take a way from the glory of god, and so much is plucked frō ye body of christ as is put to the merites of man wherfore no man oght to thinke yt he is made iust because he satisfieth god him selfe either in part or whole It is also an errour yt certē mē saie the workes ye goo before iustificaciō although they be not good of thē selues yet to please god through Christ and to be compted of him as merites, whereon they cōclude ye they are iustified by christ as withoute whome those workes were voyde & in vayne. To them I aunswer that this workes are synne and wy first an euel tree can not bringe forthe good frutes. Secondarelye because without faithe and a sure truste in the merite of God exhibited for, Christe no man can please god. And paule also counteth the gay workes the iustice of the law which he had don before his iustification as a hurt and a vile thynge. And wryttynge [Page] to Thimothe doth teache that we were saued before the worlde through Christ not accordinge to our deseruinges but to his prepensed wyll and grace. To the which saying Austen stucke stoutlye as his workes do witnes, who then wyl say that sinne dothe please the ryghtuouse God and that they for Christes sake are reputed as merites that so synne maye make satiffaction for sinne? Christ died for oure sinnes not to allowe them but to emproue and dampne them), and too teache that nothing do the displease him but sinne But they saye to them that loue God all thinges are good. It is true: but how do they loue God whome they knowe not? As yet not redemed to god through faith and borne spirituallye as yet not lyghtened with his ho­ly sprite as yeat not delyuered from the pryson of darkenesse and grafted in the kyngdome of his beloued and gracious sonne of God. And the place of Paull is not to be vnderstand of sinne but of the crosse and afflictions as those thinges [Page] that go before and the folowing of the place declare the the more a worthye iustyce of god that shall not onlye not condemne synne but take it for vertue & also so [...] well rewarded let the opiniōs so absurd▪ and wicked befarre both from the harte & the mouth of Christen men,

Lastelye some men woulde thinke that we are iustifyed by Chryste as by an aduocat meane or entercessyō & ye he obteyneth of his father for vs remission of synnes whych we do not denye howe be it thei that [...]o saye neither nothyngene all that in the thynge is to be sayde for thes thinges that be of greater weight thē thes be thei yt passe ouer for first christ did take vpō hī the synnes of his and wold haue attributed to him (such was his greate loue towarde vs his father agreinne to it, yea wyllynge so to be whiche Esayas saw longe or it came moreouer he not onelye toke them to hī selfe but as thoughe he had done them selfe whoe yet onelye and nomore but he was wyth oute all spotte of synne [Page] wold pay our raūsō wc ye most bitter kid of deth wherbi he fully cōtrepesed & satisfied y iustice, nether therwt contēt he gaue vs his innocency, righteousnes boli­nes & wysdom &, which is aboue all this gaue vs his sprit, that therby we being quickened not with our owne sprite but with the sprite of Chryste & that we new borne ye truylye borne agayn myght cal rightly God ye father and stand before him wtout feare although we had neuer bene defiled with the least spot of sinne For he that spared not his own Sonne but gaue him for vs how can it bee that he wyll not geue vs all thinges wyth hī Nowe therfore we are iuste without sin­ne gyltles and innocentes, not onely by our owne rightuousnes that we are wt ­out sinne for Christe hath our sinne vppon him and made it hys and hath vanquised it by his deathe but alsoo by the rightuousnesse of Christe & the purite which he hath geuen vs mooste aboun­dantly, wherwt we beinge wel cled and adorned maye boldly apere before god [Page] this heauenly giftes these vertues these heuenle and eternal treasures only fay­the, and sure persuasyon of the mercye of God conteynethe in it and the bygger the faith is the greater also are they ex­temed by fayth all other giftes are measured, fayethe is the righteousnes of a Christen man, fayth is the iustify catyō This is it that we cal to be iustified by Christ the whiche he that hathe truly attayned, theye haue attayned it all that with all their harte put theyr whole confydence and truste in Christ he maye trulye saye withe. Paule I am crucyfyed withe Christe yet I lyue not nowe but Christ in me what nede I holde you longer withe more wordes. He that thus is iustified maye stande before the iudge­ment seate of God with as good a countenaunce with as like fauour as Christ him self for there is like state of the hed and other membres. For whoe dare ey­ther accuse or condemne them that God hath chosen them that god hath promysed iust and for whome Christe is medyator [Page] and intercessour. They are clothed with Christe and all his garmentes wherfore as Iaacob pleased his father in Esau his steade ha­uīg on Esau his clothes Semblably wyll take vs for no, true son­nes clothed with the righteousnesse of Christ and wyl geue vs the enheri­taunce of his heauenlye kingdome. with Iesu Christ hys sonne to whome be all honor and glory for euer and euer



¶ To the right worshipfull and his singuler good Master Siluester, But­ler, George Bancrafte, Wishethe pro­speritye and healthe, boeth of bodye and soule.

WHen I considered wyth my selfe the greate & daū ­gerous, abuses in the ad­ministracion of such sacramentes as our sauiour Iesus Christe left to his misticall bodie the churche of the fayethfull, to be externe sig­nes, and tokens of suche giftes as God hath, and doth dailie worcke in vs, to his own glorie, and saluacion of oure soules▪ I can fynde, perceiue, and proue none to be so­muche abused, as the holy and sa­cret supper of our Lord. For wher as he ordined, that holy sacramēt of his bodie, and bloud to be eaten and dronken in remembraunce of his passion whose frute they taste therin, which haue ther stedfaste fayth in hym. And thereby shewe [Page] furth the Lordes death vntyll he come, and as brede is made, of ma­ny graines, & wyne of many gra­pes, so the membres of the congre­gacion of Christes churche. Haue­inge one God, one fayeth, and one Baptisme, are put in remēbraūce in eateinge and drinkinge yt they are one bodie, whereof Christe is ye hed. The beally bishopes of Babilon ye Romishe Antichrist, haue anullyd extripate, & cleane abo­lished ye ordinaunce of Christ and vse of thappostelles, in the administracion therof. And haue of their owne brayne excogitated deuised and brought in to the churche a newe, and straynge ordinaunce for the same, whiche is as cōtrarie to christes wil and purpose, touching that blessed supper as heauē to earth, lyght to darknes, lyfe to death, and they call it the blessyd Masse but it maye be truely cal­lyd a diluesh Masking, for menes [Page] eies, are masked there with yt thei cannot se the trueth, but through that detestable abominacion haue bene, brought to moste miserable perdiciō, for they applie it to soul­dyoures in war for faire weather and rayne for the plage pockes and suche other diseases for bea­stes sicke of ye morren for preseruacion of health, and for remissiō of synnes, boeth for the quicke and deade I wyl not, speake how God is mocked therin and Christe had in derision they pley booe pepe, wyth seste me, or seste me not. My pene abhoreth to write what duc­kinge knellenge lickinge kissing or Crossing and breathing these di­uilles apes haue deuised in thys whorishe Masse ther desguisinge In apparell at Masse hath pic­ked manye a pore mannes purs and hath robbid theire soules of the true frutes of the spirite, for al suche somes of monie that men [Page] shoulde haue bestowed on theire poure parentes, childrē and nedie neighbours was to litle for their vestimētes albes, stoles chalices, corporaces, aulter clothes, Mass­bockes, and suche other, wherein Christe hath no delite for Christe and the Appostelles vsede none suche disguisynge in the admini­nistracion of thys blessid Sacra­ment of Christes bodie and bloud but were contendid with such ramente as they were accustomed daylye to were & so these shame­les Idolaters, shewing them sel­ues of what generacion they are, dare so bouldlye face out such manifeste lyes agaynste gods glorye ye plaine truth, and ordinaunce of christ What shal I speake of these holi mumers (I would haue saied holy Masse mongers) that whan they here of any rich manes death they flocke together lyke rauen­nes to a dead Carrē. Not to con­forte [Page] them that mourne for the deade wyth hope of ye resurrection of the fleshe, not to gyue thankes to God for them that are depar­ted in the fayeth of Christe nor to praye that we, departinge in the same fayeth maye wyth them re­ceyue like rewarde but to get mo­ney with Requiem eternā and pro quorum memoria corpus Christi sumitur with cen­sing dashing of holy water, & such other lyke Iuglinges so that the ryght vse of it is cleane altered as thought christ had neuer ordeined it in remembraunce of his death and passion and for as much as in thys treatise folowinge the true vse of the Lordes supper and also the deuelishe patchinge of the po­pishe Masse is in fewe wordes li­uely declared I haue thought it good to trāslate the same into the englishe tonge to the edifinge of my dere bretherne in Christ prai­inge God the father of oure saui­our [Page] Iesus Christ, that these thinges may shortlie be reformed that the pore flocke of Christ be no­more deceyuede wyth suche craftye conueiaunce to kepe them in cōtenual blinded for lucres sake, to ye great daunger of their soules and pernicious dero­gaciō of gods glorie to whome be ho­nour and glo­rye for euer


FOr asmuche as God hath commaunded vs by his Ap­postle i. Pet. iii. Peter (Oh ye fathers of oure countrie) in wysdome grauitie and godlines to be readie at all tymes to gyue an answere to euery mā, that asketh vs a reson of oure fayth it is mete yt we should more gladly answere to a questiō proponed beinge requirede of you oure moste Soueraigne Magi­strates to whome we knowe also what is oure dutie in other thin­ges. We haue affirmed and vpon sure grounde, and reason proued, in oure publike sermons, that the popishe Masse, is not an offering for ye quicke and dead but a moste detestable abominaciō before god And therfore a man wyll not be­lyue how glad we are, which loue the truthe, that you oure moste prudent senatours require of vs an answer to thys question for we conceyue greate hope that God [Page] [...] [Page] [...] [Page] whyche moueth you to desire to atteine the knowledge of the light and truth, wil of his infinite mercye encrese hys grace in you that after the example of the godlye kinges, Ezechias and Iolias when the trueth diligently ser­ched out and truly knowen, you wyl take awaye, abolishe and vt­terlye distroye all such tradicions of man as are repugnante to the worde of God. And al suche thyn­ges as are taught and set fourth contrarie to the ordinaūce of god and holsome doctrine of Christe, whiche thinges stire vp the anger and griuouse displeasure for God agaynste vs miserable creatures for in so doinge, you shall norishe confirme and establishe peace vni­tie and concorde in thys noble ci­tie of Basell, and bringe your subiectes to a sincere & godly fourme of lyuinge, that at ye daie of Iud­gement the bloud and condemp­nacion [Page] of moste detestable sinners shall not be required at your handes being oure Magistrates and gouerners but rather you shalbe rewarded of God and receyue in thys worlde prayse and glorye boeth of your subiectes & of straingers for nothinge can rather win the fauoure of subiectes to their Maiestrates and rulers & bringe them to obedience then the worde of God, and his commaundemen­tes frelye preachede and wythout daunger of ponishement, as you may euidently perceyue by Iosue Ios. i. and the people of God committed to hys gouernaunce. And strayn­gers are moued wyth nothynge so much as whē ther se the truth, the glorie of god and an honeste order of lyuinge magnified & had in reuerence, for God doeth kepe the citie that seketh his glorie.

Fyrste of all we proteste that in our puklyke sermones and in thys [Page] writynge we not here speake nor write against the most holye ordi­naūce of Christ or the Apostles in the administraciō of ye Lordes supper, but we both speake & write a­gainst ye abuses yt be crept into the church, & are obstinatli defēded, bi cōtinuaūce of time wtout ye hollie scriptures, to ye great hinderaūce of the fruites of christes passion & craftie deceiueinge of ye vnlerned people cōtrarie to Christes ordi­nāce & administraciō of ye apostles yt cōmon rumor is through ye maliciouse enuie, & faulse forgid lies of some popish preachers & of some other yt are euen against vs which know ye truth, yt we goo about to let abolishe, and bringe to nought all good workes, they fayne this on ther owne heade, as they do al other thynges for nothynge, can be more greauouse to vs then, to here that men do not lyue after ye cōmaūdementes of God. And we [Page] know through the grace of God. What ceremonies, & what pert of ye cerimonies is profitable & mete for christen mē & our purpose ma­tained wt a good consciēce is to vse well sincerly, & wtout any fauls­ly deuised tracions, so muche of this sacrament of oure Lordes super, as was most perfectly begon, and ordiened of Christ our master and there can no man proue that our intent was other wise at any time and thys by ye assistaunce of gods grace, we wil affirme by the onely scriptures of God. Now we wil in godes name declar & shewe furth our reasones for this question proponed. Vndoubtely al such as do not regard & care for ye only glory of god teach nothing that is godly, true, or in aniwise profita­ble. Math. ii. For god saith by Malachi. ye prophet. And now, Oh ye priestes this cōmaūdemēt toucheth you if you wil not heare it nor regard it [Page] my name, sayeth the Lorde, of ho­stes I wyll sende accursse vppon you, and wil Cursse your blessing yea cursse them wil I if ye do not take hede It is therfore manifest that God beynge griuousely dis­pleased cursseth thē that regarde not his name and glorie, for God is gellouse and a consuming fier. He wil haue hys name magnified Deut. v. and prayesid the Iues and gen­tiles dyd fall into lewde myndes Rom, i. and corrupte Iudgementes be­cause they knewe God, and dyd not glorifi him as God. The lord Esa. i. 42 hym selfe sayeth, I wyll geue my glorye to none other. Finallye Math, 12. he that seketh not goddes glorye doeth nother desire to encrease it nor doeth speake, lyue, nor is of God but is adomination before God. For whosoeuer is not wyth 1. Cor. 2. Christ as who sayth yt God may be glorified, he is abominaciō before God and is hys enemye when the Esai. [...]3. [Page] naturall man perceyueth not the thynges that pertayne to the Ro. xi. spirite of God. And hys thought is as fare in sunder, from the wyl of God, as ye earth from heauē for in dede man touchinge hys owne knowledge, doeth knowe nothing lesse thē ye wyl of God. Who ther­fore Luc, xvi. can tell what is the wyll of God and hys true glorye Christe sayeth, that whiche is highly esti­mede, amonge men is abomina­cion before God, for men are euer prone and readye to fall and for­sake the truth, to folowe & cleaue to there owne profite, and inuen­cions whereof Idolatrie & othere abominacions, come vp and haue Proue. iii. there begynynge, wherefore the wise man sayth, truste in the lord Deut. xii. wyth all thyne herte, and not in thyne owne, wisdome. And Moy­ses sayth, you shall not do after al thinges that we do here this day eueri mā what semeth hym good [Page] in his owne eies, it is therefore folishely spoken to saye, what thing soeuer that a man doeth for gods sake is a good worke, and worthey to be rewarded, for then eueri mā myght haue knoledge sufficientli without any teaching or doctrine of the worde of God. But howe shoulde a man be then of an vn­doubting cōscience or wyth what hope, myght a man lyue to please God. Wher the knoledge of ye wyl of God wantethe, there moste also hope and fayeth want, namely in trouble and afflictiō what so euer truely is not of fayeth is sinne where Syne is there is abominaon before God. Therfore god hath declared hys wyll and mynd, by thapostles. And Christe hym selfe (that our knowledge may be sure, and our oppinion vndoubt­full) howe god ought to be truely worshiped. Moreouer he hath gy­uen vs astrayght cōmaūdemēt to [Page] kepe his law, that we shal tourne nother to the right nor yet to the Deut. xviii. laste hande that we shall nother adde nor take awaye any thynge from it, he that wyll not herken to the prophet that I wil raise vp sayeth the Lorde, I wyl require it of hym, after the lawe was gyuen and the trueth was knowen, God would be worshipped, as his word teacheth and the offence was thē much more greuouse. Albeit king Saull dyd kyll and offer fat Ox­en, i. R. xv. to the true liuing God whiche was a good worke in apparaūce: yet because the scripture of God dyd not teache hym so to do, God therfore was griuoslye displeased wyth hym. For althoughe he of­fered his sacrifice to God, yet that accōpted he to him for Idolatrie. ii. Re. vi. Oza died sodenly because he tuch­ed, the arke againste the Lordes commaundement, yet he thought it had ben a good dede. Dyd not [Page] the earth swallowe vp Corah and his adherētes because thei would Nume. xvi. take vppon them the office of the priests. The Israhelites, did think it a godlye and goodlye thynge to Deut. xvi. haue pleasant groues night vnto the aulter of God, but hym dyd it not please. Thei though it a good­ly facte at Tophet in Ierusalem, Ierome. vii. to kyl and offer ther owne sonnes but the more they did so ye greater was ther abominacion before god For god sayth he neuer cōmaūded them nether came it euer into his thought. God commaunded Io­sue Iose. i. to be stronge and bolde, that he myght obserue, and do accor­dinge to al the lawe, which Moy­ses commaundyd hym, and that he should turne ther from, nither to the ryght nor to the lefte hād yt he myght do wisely in al thynges Esa. xxx. he toke in hande, god by hys pro­phet Esaias saith, alas for the dis­obedient children, that wyll take [Page] counsayle wythout me and wyll take, asecerete aduise, and not out of my spirite, therefore adde they sinne vnto sinne, and Christ saith Math. vi. in vaine do they serue me, teach­inge the doctrines and preceptes of men, the proude herted Iewes did stande so well in there owne conceite for their tradicions and inuentions, that for loue thei had to them, they dispised hated, and at last killide oure maister Christ Iohn. xxi. our aduersaris dare saye yt Christ and the apostles taught manye thynges, whyche are not wryten in the scripture, and that Christe sayed hys Disciples coulde not beare awaie al that he had taught thys cauil repungnaūt to the true vnderstandinge of the scripture maye be an occasion, and cause of greate errours for there wyth all lyes and herisies maye be confir­med they will saye albeit it is not written, yet the appostles taught [Page] it by worde of mouth, and also the scriptures of God, shoulde be an vnperfecte doctrine, which thyng to off [...]r [...]ne, is blasphemie agaynste the holy gost considering that thē all ye doctrine of our fayth should be put in question. Therefore sur­ly so muche is contayned in holye scripture as is necessary vnto sal­uacion to eueri one that beleueth They saye coulde the churche erre so longe time as it hath? If youre doctrnie be true the, true churche hath not errede, whiche hath the word of god only. The church ve­rely must be tried by the worde of God and not the worde of god by the churche whether the churche that beleueth be of manye or of fewe, for the churche is knowē by the frutes, and not because, it cō ­sisteth of many, and hath her be­gynynge of the worde of God, and her frutes, are tried by the worde, whether the true christan [Page] churche brought them forth or no if it be the true christen churche Iohn. [...]. she heareth no nother voice but Christes her shepherde and bryd­grome, whiche the appostles prea­ched to the church, and if an angel came out of heauen teaching any other doctrine then thys, let hym Gala. i. be accurssed, if we loue and folow the doctrine that Christe taught and beinge hys disciples, we shal not be excluded, frome the true churche so longe as we kepe wyth vs the worde of God. But he is puffed vp wyth pryde and doeth i. Timo. vi. knowe nothinge at al that wil not obey the word of God, he therfore which doth knowe nothinge, can not teache vs religion, and ye true worshippinge of god, if the Masse be vsede as it hath ben hitherto, it can in no wyse agree wyth the worde of God, but is so muche re­pugnaunt as what thing is most. The Masse therfore is a diuilishe [Page] Idolatrie, and detestable abomi­nacion, against God, and ye mayn­teners therof, shal incurre, his dis­pleasure for euer thys thyng we wil proue two waies first because the popishe Masse, is vsed in no­thinge lyke the supper that Christ ordeined, and differeth nolesse frō it then blacke to white they synne therefore so griuouslye as dyd A­chas ye made an aultar at Ieru­salem iii. Regū. xvi. lyke that which was at Damascō, and caste the aultare of god out of the temple so they haue, lest the true vse of oure Lordes sup­per, And in stede of it haue insti­tuted and ordeinede the Masse of theyr owne folishe deuise, and op­pinion which is a great and blas­phemouse abominaciō before god Moreouer we wyll proue by ther erroures and abusinge of ye masse, whyche they call an offeringe for the quicke and deade, that it is an horible abominacion, for if the [Page] Masse were ordeined of Christe, which is faulse yet by there abu­singe of it they woulde make it a blasphemouse, & heinous abomi­nacion before god, vndoubtedly we ought to folowe truely, and sencelye, that thynge whiche is absolutly Deut. vi. sufficient of it selfe alredie

Firste let vs consyder and ex­pende the maner and order that Christe vsed at the institucion of thys holly and sacrete supper, and then we wyll confer the ab­use wt the truth. But we ought to learne all these thynges of the Euangelistes, and of Saynte Paule, and of none other. Verely the true Masse, which is worthy al kindes of praieses, is the Masse which Christe ordeyned, at hys laste supper before he shoulde suf­fere, Luk, xxii. for when the houre was come, he sate downe and the twelue appostles wyth hym, and he sayed vnto thē, I haue inwardly [Page] desired to eate thys passeouer wyth you, before that I suffer, for I say vnto you hence furth I wil not eate of it any more vntyll it be fulfilled in ye kingdome of God and he toke the cup and gaue thā ­kes and saied, take this and deuid it amonge you, for I saye vnto you, [...] will not drinke of the frut of the vine, vntyll the kingdom of god come, and he toke breade and when he hadde giuen thankes he brake it, and gaue it vnto thē say­ing, this is my bodye whiche is giuen for you, thys do in remem­braūce of me. Like wyse also whē he had supped he toke the cup say­inge, thys cupe is the newe, te­stament, in my bloude whiche is shed for you.

These wordes Sainte Luke Luk. xxii. Math. xxvi. writeth, the other euangelestes wrytte the same, but they differ in some wordes, as Math sayed, Drinke all of thys, for thys is my [Page] bloude, whiche is the newe testa­mente that is shed for manie, for Mat. xiiii. the remission of synnes, and saint Marke sayth, they al dranke of it meaninge the cup. Saint Paule doth expounde Christes wordes sayinge thys doo as ofte as you drinke it in remembraunce of me for as often tymes, as you shall eate thys breade and drinke thys cup ye shall shewe furth the Lor­des death tell he come, but let a man examyne him selfe, and so let hym eate of the breade and drinke of the cup Saint Iohn doeth not declare the ordinaunce of thys sa­crament.

But he teacheth, from the .xiii. Iohn .xiii. xii [...] xv. xvii. xviii. Cap. to the .xviii. how Christ did vse his supper and what he did at it, he washed hys disciples, fete he preached to thē and commaunded them to be in charitie he exhorted them to pacience, he strengthend confirmed and establyshed their [Page] fayth towarde god and praied for them to hys father, but especially he rebuked Iudas the traitor. S. Paule sayth we beinge many are one breade, and one bodye in Cor. [...]. so muche we all are partetakers, of one breade and ye Euangelistes, reporte that Christe dyd finishe hys holy supper wyth thankes geueyng. The some and grounde of the hole matter proponed, cōsi­steth in the sentences of scripture nowe rehersed but because Christ sayth serch the scripture we ther­fore Iohn. v. wil are counsaile, of the word of God in other plases and debate howe the Lordes supper ought to be vsede let vs first deuide thes questions into foure partes, firste some thinges are common, both to the ministre, and receiuour of the Sacrament, moreouer some thin­ges belonge only to the ministers thyrdly some thynges perteyne to the receyuer onely, and finally [Page] some thinges must be obserued in the sacramente alone. First let vs expende and consider what is the dutes of ye ministers and laitie to­gether at this holly supper. Christ was the minister and the .xii. apo­steles, were the receyuers, & laitie Luke .xxii. for S, Luke sayth whē the houre was come Christ and the .xii. apostles i. Co. xiiii. sate downe to be an exāple to vs to do all thynges in the cōgregacion wyth comlynes and order. For we se, yt Christ, obserued boeth tyme & place, but yet those ought not to be vnderstanded that we shall leaue the true meanynge, and folowe the bare letter, ye tyme and place was most myte, for hym to go about that godly worke, and thankes giuinge, boeth because the easter lamb ought to be eaten in ye euening, & ye night of Christs passion was at hād but it is most mete, to vs to minister that sacramēt, before dinner that the laitie [Page] shall receyue it standyng and not sittyng, & also that it be broken in two pieces, before the administra­ciō to ye laitie & not when it is mi­nistred, for the euangelistes, com­maunded and decrered nothynge in these externe thynge, but an honeste order, for it is vnpossible that we shoulde do and obserue, the selfe same order of receyueinge the sacramente that the apostles dyd for thē no mo then. xii. should receyue it at once And hat of one minister it should also be recyued in the euening. Moreouer Christ did eate the easter lambe with his disciples, and refused that bodily meat and drinke saying he would eate nomore, of that vntyl it were Luke. xxii. fulfilled, in the kingdome of God, nor dryncke of the fruite of the vine vntyl the kingedome of God come, that we after hys example shoulde neythere seke, for a car­nall supper to fyll the belly nor be [Page] addicte & giuen to the obseruaūce of the Iuishe cerimonies and shadowes of the truth, but that with an vnfayned fayth we shoulde wc thankes giuing receyue the spiri­tuall fode in the worde and pro­misses of God. Also both the mine­stres and receiuers ought to come to the Lordes table, in charitie, & proteste true mutuall loue, one to an other, for Saint Iohn sayeth Christe dyd ernestly preache, cha­rite Iohn. xxiii. xiiii. xv. xvi. xvii. to his disciples and loued thē to the ende, for we beinge one con­gregacion are membres of one body & bretherne in dede, by Christ. For as saint Paule sayth though i. Cor. x. we be manie, yet are we one bodie when we are partakers, of one breade, finally it is mete that one, tarie for anothere, excepte some matter of greate importaunce let vs, and that we cōtinue in praier to thende Iudas alone, departied awaye before the other to his own [Page] destruction. Saint Paule saieth, bretherne whē you come together [...], Cor xi, to eate, let one tarie for annother and if any man be hūgrie let hym Math. xxvi. Mar [...]. xiiii. eate at home. Saynte Mathewe and Saint Marke saye that af­ter they had sayed grace, thei wēt vp into the hyll of Oliues Nowe let vs learne what is the function and office of the minister, and stu­ard of the misteries of God thys we are taught of Christ him selfe in ye administracion of ye sacramēt to hys disciples wherein dyuers and sūdri thinges are to be diligētly noted & obserued. First howe he dyd gyue hym selfe to al hys disciples and ministers and in especially to the preachers, beinge an ex­ample in washinge of theyr fete, that they should do the same and be prompte and redy at all tymes to minister, and do seruice to eueri man. Moreouer here is to be no­ted that Christe dyd willingelye [Page] and of purpose shone and abhorre al externe and outwarde pompes and solēne sightes, that he might printe in oure hertes thynges of greater importaunce, also whē he had washed theire feete. he went agayne to the table and put on Iohn. xiii. hys accustomed rament teaching hys disciples▪ by thys example to go about suche thinges as ought to be most chifflye regarded, for he then ernestly preached the Gospell admonished and rebuked Iudas the teaytoure, and taught his dis­ciples, to be in charitie pacience, and hope of thynges to come, so Iohn. xvi. plainely & manifestlie, yt they sayd you speake not nowe in parables.

Note also that Christe gaue Math. xvi, thankes to God the father, before he gaue the sacrament to hys dis­ciples, exhortynge them to remē ­bre i. Cor xii. and shewe furth thereby hys passion vntill he come. Finally he callyd vpon hys father wyth a fer­uent Iohn. xvii. [Page] desire, and prayed for all thē that beliue. Nowe touchinge the Iohn. xvii. receyuers, of oure Lordes supper, they gaue greate attendaunce, to the word & doctrine of Christ, and wyth obedience receyued the sa­crament of the body and bloude, of Christe, Saynt Marke sayeth they al dyd drinke, by hys sayinge no man is excepted. Finally let vs expende & consider of what thing Mar [...]. xiiii. the sacramente is made, vndoub­tedly it is made of breade wyne, & the worde, for there cannot be the sacrament of oure Lordes supper where any of these lacketh, Christ verely toke materiall breade and wyne, chosinge them for the vse of the sacrament, we reade not that he toke water grapes or any such other thynge, and he sayede these wordes. Thys is my bodie which shalbe gyuè for you, and thys cup Luke. xxii. is the newe testamente, in my blould whiche shalbe shed for you [Page] by these wordes the bread, & wyne are made the sacramēt, & holly to­kēs of Christes body & bloud, these wordes offer to vs ye promesses of the Ioyful Gospel, which if we re­ceiue, wt a true faith, we eate spiritually in spirit ye fleshe, & bloud of christ & therby obtain life eternal.

The sacrament is like a writen Testament, that promiseth great gyftes and is sealed wyth two seales, that ought to be kepte hole & vnbrokē if all these thynges afore rehersed, were obserued and kepte then the Lordes supper should be truely vsed, the Masse (as they cal it) should perfectlie be holy, for god praised therin, would regard it, & we should receyue of it, great frutes & goodnes, for therebye we are enstructed to beleue in god, & loue oure neighboure excludinge all sedicion, and disobediēce that peace pacience and concorde, may take place and rule, againste thys [Page] doctrine, nothinge can be proued, and debated by the holy scripture for it is grounded on moste sure principles, and fundacion, refer­ringe, all thynges to fayeth and [...] Ti. i. Iohn. i. [...]i. iii. iiii. v. charitie, by the which two al thinges ought to be tried, paraduen­ture they wyll answere, that no­man can finde faulte wyth oure sayeinge, but yet it is, expediente to Ioyne other ceremonies wyth the approued vse in the admini­stracion of thys sacrament, of our Lordes supper as haue been, vsed hitherto, and so the hollye thynge shalbe worthei the greater praise. We aunswer that it is nomatter thoughe these ceremonies, were omited and left whyche were ex­cogitate, and found out by mans reason and a true christē man wil not be offended ther with, as lightyng of candeles singing, ringing of belles, deckinge of aulters gyl­tynge of Images, veluet and en­brodered [Page] ornamentes, reliques of sayntes, Organs pricksonge des­cant and such other, which do not edifie the congregacion, that they maye encrease in godlines fayeth and charitie, for as Saynt Paul Act. xv. sayeth bodely exercise, is litel pro­fitable, but rather when these ex­terne thinges, are highlie estemed and defēded with touth and naile, as we haue sene, by experience: these percepts of god, faith, humilitie charite and preachinge of the worde are lytle regarded, when these true good things that please God, & are taught vs of the scrip­ture do wonderfully worcke in vs godlines, & Iustice. If thys mul­titude of ceremoneis had pleased God and ben thought profitable to bring men to godlines and vertuouse liuinge. No doubte but Christe woulde haue taugth the, The apostles woulde haue obser­ued and kept them, and S Paul [Page] woulde haue greately magnified and praysed thē and if god would yt his noble workes shoulde haue ben had in reuerēce, setfurth and extolled, wyth sumptuouse cere­monies, he woulde haue thaught our fathers of the priuate church to vse them after a most gorgiouse facion, as they dyd, in Ierusalem when Solomons temple was de­dicated i. Regū. viii. where many fatte Oxen, were slayne, and muche monye spente also when Aaron the high prieste was consecrated, and whē the arke of couenaunte was made if god woulde that we shoulde do so, thys multitude of ceremonies had ben laufully instituted in the primatiue church but christ wuld that we shoulde be occupied with weightier maters, & lesse regarde ths externe pompe, then heauen­lye and, celestiall for cerimonies, are nothynge but figurs, to sha­dowe and hyde the trueth frome [Page] the vnlearned. A man therfore cā vse no better, order in the admini­stracion of oure Lordes supper, then that whiche Christe him self vsed, but we are not pleased wyth Christe when we are not pleased wyth the order and waye, that he taketh. Naamā when he dispiced that playne waye to washe hym­selfe in Iordā remayned alwayes a leper, and whē he did washe himselfe i. Cor. iii. as the prophete commaūded hym he was healped. Verely mē ­nes wysdome in maters of god, is folishnes we cānot set furth, and minister the Lordes supper, more purely then when we folowe ther in Christe, & his disciples for that whiche men put to of there owne brayne, without authoritie of scriture is merlie faulce, albe it they ascribe the same to the holly goost. What fole hardines is this to ad ioyne their dremes to the spirit of God, doeth it of necessitie folowe [Page] that whē two or three Bishoppes are assembled together, that the holly gooste doeth decre and make lawes by them? we must examine and trye there constitucions, and decres, whethere they agree with Christes doctrine, and do extolle teache and establishe fayeth, and charitie or no, for in so do ynge a man maye easlye perceyue that the hollie gost is not the authour of such dirtie tradicions and low­sie lawes, but rather yt it is blas­phemie, to thynke that the office of the hollye gooste is to institute and ordayne suche supersticious, and vnprofitable cerimonies.

They yt knowe the nature of the holye gost, by the word of God are assured that he commaūded not such trifles and superfluouse thinges, to be done, as haue ben con­stituted, and decreed, in mani ge­neral coūsailes for he doth not re­newe, ye shadows, of the vnperfite [Page] olde law nor laith on christē mens shoulders, the yoke, that nother the apostles nor fathers of the old testamente coulde beare, for no­man Math. i [...] doeth put newe wyne into olde botteles, nothere soweth a­piece of newe cloth into an old garmēt but our aduersaris most blasphemously affirme that although they constitute and ordayne ma­nye ceremonies contrarie to the libertie of the Gospell and repug­naunte to Christes ordinaunces yet they are made and ordeined by the holly goste.

Now we haue declared the true doctrine of Christe, touchinge the administracion of the sacramente of oure Lordes supper we wyl also consider the popishe Masse wyth it. Let vs fyrst shewe and declare the abuse boeth in the functiō and office of the minister, and of the receyuer for thys is the chiefe erroure of ye papisties, not because [Page] they do not obserue tyme & place but forasmuche they regarde not the libertie of a christen man whō Christe set at libertye wyth shed­dynge of hys owne bloude. And laie snares for mens cōsience with preceptes in externe thinges as in ornamēts oyleing a supersticiouse auriculare confessiō, and in other like thinges innumerable, for both the ministers and receiuers of the sacramēt thynke it a capital offēce if they omite & leaue any of these beggerly tradicions of mē behind and vndon defending them vnder pretence of good order, when ther can be nothyng more confuce and oute of order then to make the Lordes supper subiecte to mens cōstitutions and preceptes in ex­trene thinges from whiche Christ oure master made it free.

They Iudge it a muche more heinouse offēce, to omyte anye of the vayne tradicions of man vn­don, [Page] then if a man should be a for­nicator, a dicer a dronckeard a blasphemer of god, or in any other such vices, an abominable sinner­condeminge of heresie all such as neglecte these ceremonies and vn godly constitutcions of theirs, and Christes ordinaunce beynge no­thynge wourth or wythout there cererimonies inuented of theyr owne brayne, it muste therefore be a detestable abominacion, to trouble christē mens libertie after thys sorte, for if it myght cōtinew styll free, men myghte let ornamē ­tes passe and suche other externe thynges, for the holy goste doeth not teache, them whiche set thin­ges out of order, after thys sorte. The true honoure and seruice, of God is subiecte nothere to tyme place nor persone charitie in ede­fiynge thy neyghboure, in these thynges, oughte to rule all con­gregacions. For al christē congre­gacions [Page] vse not one kynde, and order in theyre cerimonies. Them­peroure Charles firste of ye name dyd laboure to bryng al churches to agree in one kynde and order of ceremonies but he coulde neuer bring it to passe, for it was against god, and therefore it coulde neuer be brought to effect. If we should be compelled to obserue and kepe suche preceptes of men being profitable nother to fayth nor chari­tie, mē may Iudge that we haue not yet eatē the easter lambe, that is to saye. That greater burdens, are leyde on oure neckes, thē euer was on the Iues which thing is abominaciō before God, and that they haue done so to vs, the deuersitie of ornamentes, and many o­ther folishe cerremonies, whiche they haue borowed of the Iues, do manifestly declare and testifie as it shall appeare hereafter. Also they cōtemne theyre neighbours [Page] which beliue in Christ, and desire to be incorporate, to him by chari­tie and excōmunicate, curse, and suspen de them for not obseruyng some of theire vaine ceremonies wherein they breake charitie whiche ought chifely to remayne amonge them that, are pertakers of the Lordes supper. There is no true christen churche, where cha­ritie is not, al that churche there­fore wyth the Masse, is obomina­ble before god.

The praires of that congrega­cion, are not harde of God whiche fereth not to cōe to ye cōmuniō of Esai. i. Christes bodie & bloud, wyth her­tes ful of enuye malice & hatered, and with hādes ful of bloud finally if any thyng be abominable be­fore god it is ye masse, for it oppresseth ye christē liberte, it hath brough in a greate multitude of Iueshe Gala. iiii. v. cereimonies, and hath no regarde to christen charitie. s Paule speakeing [Page] of the consciens exhorteth vs to persiste, in libertie, and suffer not oure selues to be leade vnder the yoke of bōdage. Also he teach­eth vs, that oure workes are vn­profitable without charitie. Now let vs declare and opē the abuses of the ministers we frely knoledg and confesse that al thoughe ma­nye ministers of the sacramente be vnmete and reprouide of god, throughe theyr abominable and vicious liuing, yet the sacramēts remayne sacramentes, throughe the ministracion of the worde, but thys we affirme, that the vertue and efficacie of the sacramentes is not like, neither ye holy gost work­eth like effect whē a mā receiueth the sacramentes of an vngodlye, and impudente sinner, and when he receyueth them of agodlye, and true christen man for albeit the sacramente is present, yet ther is in it neither grace nor vertue [Page] for both ye sinner & he yt cōsētth are equallie punished as both the by­eres, and sellers of Doues were driuen out of the temple: so both the minister of the sacrament, and the receyuer shalbe gyltie of Chri­stes Luke. xviiii. bodye and bloude. These minister is giltye because he doth minister vnwortheylye for truly i. Co. ii. hys seruice is abominable before god for if ther were, no worse thinges then the lyuynge of the mi­nisters to make the Masse and an bominacion before God, yet theire impuritie of lyfe, is inoughe to make it vnpure and filthy before the face of God. By what place of scripture can they proue, that the Masse is holy, accepted of god, and a profitable worke for the quicke and deade of what ministrie so e­uer it be saied? In dede by non for how can the deade helpe the dead, eithere a synner make a synner [Page] rightouse, euery man knowynge that synne pleaseth not god, maye perceyue what theye can do with God, for what so euer is not of fayeth is sinne. Their Masse therfore [...]om. xiiii. is synne and abominable be­fore God.

Nowe let vs consider what fūc­tion and office Christe throughe hys owne exāple cōmitted to the ministres & stewardes of the sacrament whē he washed his disciples fete, it was done to teach the mi­nisters of goddes worde that they shoulde not exaulte them selues as Lordes and maisters ouer the laytye, for Saynte Peter sayeth, thelders, ought to be an example and mirrour to ye flocke of Christ for pride is a greate abominacion before God Christe iruly can not be pleased wyth seruauntes that are puffed vppe wyth pryde. But where is ther any humilitie amō ­ges them? none at all. I wyll not [Page] speake of there shauē crownes, mi­ters, siluer staues, byshoppes rin­ges, or other such costlye, and riche robes, and ornamentes, In deede thei are much more precious, then Christes poure simple garmentes but truely: the remembraunce of Christes passiō, cannot be shewed furth after the ryght waye in such more thē princelie aparell. For no­ther goulde nor siluer was sene at Christes death albeit they, by this riche rayment haue inuēted and deuised, a glisteringe pretence, of misticall vnderstanding, Saynt. i. Pe. ii. Peter coulde not, suffre excesse of apparrile in gentylwomen, much lesse in the administracion of our Lorddes Supper, and in them that should be an example to al o­there in Godly conuersacion and lyuynge, theire prydde can not be hyd, for they beleue, and la­boure to perswadde other that by the Byshoppes anoynetynge▪ a [Page] marke is printed in their soules, whereby they are made of greater authoritie, thē angels or s. Marye ye virgin. yea, and this marke thē say they, can by no meanes be put awaie They extole therfore, them silues, aboue al men and set them selues at libertye, frome all bur­denes, and bondage, that other mē are charged wyth all their wyl is to be Lordes ouer all mē & all ser­uice due to thē. Thei magnifi & extolle, ther prayers in there holly Masse and set the popes name before the, kynges in theyr canon, if a man yea a good, and godly mā touche the Chalice nor the sacra­ment by chaunce, it is a Capitall offence, they iudge it an heinouse abominacion, to ministre, the sa­crament to the laitie vnder boeth kindes. And why because they are not anointede, and made popishe priestes. Their prid also is opened and shewed furth nothynge more [Page] then in their offring and sacrifice for they are fully perswaded that they offre to god, his sonne Iesus Christe, for remission of synnes, boeth for quicke and deade.

This presūptuouse arogancie, must nedes be an abomination be­fore god, a mā cannot find in these proud papistes, neither liberalitie in doinge of good dedes, or seruice to other where vnto they are chi­ffelie chosine. But it is theire pro­pertie to serue dame Aueris, and their owne bealis. If rewarde be promised, they are redye to synge Masse, but if no reward come thē wyll they nother synge nor saye. For no peny, no pater noster. Vn­doubtedlye Eph. vi. euerie couetouse man is an Idolater. For where coue­tousenes reigneth, as Saynte Paule sayeth, there is Idolatrie, which is abominacion before god These couetuouse popishe priests are therefore, abominable before [Page] god. And another sorte of these papistes wyll synge Masse, not for monie, but for feare of losing their fate promocions But what great synne is thys to do these thynges against their conscience? For they do it fearinge leaste other wyse they shoulde wante a liuing. Oh what mistrust haue they in God who fedeth and clotheth birdes, and other liuinge creatures, and thus haue they made a banket of the moste holly supper of our lord, for fylthy lucre and gaynes. If a­man shoulde desier one of the lay­tie, which is a good and godly mā, to receiue the sacrament, and he should haue for his laboure a cou­ple of grotes or a testarne, he wold not onely refuse it, but greuously taking ye mater, yt any mā should haue suche an opinion in hym.

Notwithstādinge these Masse mongers thynke it greate honestie to receyue money for their Mass­kinge, [Page] when it is to their greate shame and rebuke. Thys saing of Saint Paule, he that serueth the aulter muste lyue also therof: doth not make for them for S. Paulle i. Cor. ix. doth teach nothynge elses by thys sainge, but that the preachers of the Gospel may without groudge of conscience prouide of the godes of the churche, for suche thynges as they lacke. And this argumēt, is taken of the preistes of tholde lawe. That as they had there li­uinge, for offringe of sacrifices, so the ministres, of the gospel should haue their liuinge, for preaching of the same. For Saynt Paul did no more meane by thys texte, that priestes shoulde synge Masse for the quicke and deade then he pur­posed, to teache men, howe to war Their entēt, is not to serue Christ oure true aulter, but the god ther Heb. iii. owne bealies wo be to them, that mayntayne, thys patched popishe [Page] Masse, either with rewardes coū ­sayle or any other waye, for in so doinge they geue no lesse occasion to these papistes to commite moste heinouse offences then the Pha­resies & rulars of the people, did to Iudas the traytoure. Here we o­myte and passeouer theyr filthye, whoredome, continual hate mali­ciouse, enuie vnfruitful Idelnes, and suche othere abominacions whiche make thē reprouable, both before god and man, and through thys theyr vngodlye conuersaciō, all men for the most parte, are dri­uen from the true seruice of God a man therfore cannot think how much god aborreth thē & their de­des. If these proude impudent papistes, had neuer so little remorsse of conscience, they would abhorre, and be ashamed of them selues. Fayne these Masse mongers the popes creatures, to be godlie libe­rall, and that they are not proude [Page] in their ornamentes and ceremo­nies, but walke in christen libertie notwythstandinge the contrarie is playnly seene in them, yet they woulde men, shoulde haue suche oppinion in thē. And let vs come to ther function and office wherin they can do nothing wel and tru­ly, nether wyth good wyll, nor in knowledge. Our lordes Supper ought neuer to be ministred with out the remembraūce of Christes death, nor wythout a sermon, or exhortaciō, and that in a lāguage that the congregacion maye per­fictly vnderstande, to theyr edifi­cacion, [...] Cor. xiiii. as Christe also taught, his disciples. In the masse is nothing but mockes, and they make Ido­latrie of the Gospel and Epistiles which the holy goste gaue vs for our consolaciō correction and ex­hortacion But these popish, prie­stes haue made of thē an externe pompe, extollynge them selues a­boue [Page] the Iues and Gentiles, wt there glistringe shewes, of vaine ceremonies the Ieues and Gene­tiles therfore laught thē to scorne vsinge them as foles and mad­men. The Euangelestes require an other kynde of working, and exercise, then sensinge wastinge of candles, singing of pricksong and kissinge of golden bokes. It were more mete to preache the grace of our lord Iesus Christ, but Christ is not spoken of at al, amōges thē and the lyght ye shoulde be set vp­on the candelsticke, is hide vnder ye bushell. Nowe where the worde of God, is kepte vnder and hyd a­waye ther is nothynge, but dark­nes and errour we haue therefore plainly declared and proued that thys hinderaunce of Gods worde is an heinouse abominaciō in the syght of God. And thys is out of question that euerie Masse wherin the word of god is not preached [Page] and that in a language that the congregacion maye vnderstande it, is a moste pyuyshe Idolatrye. But as they folowe not Christ in there sermons and preachinge, so do thei not obserue his order & maner, of thankes giueinge, and pra­yer. For they haue suche a rable of vaine ceremonies, ye deuoute pray­er, can haue no place they haue also many collectes, that true christen mē ought not to saye. Many reade, that which they vnderstand not. When they Masse for monye & other causes afore rehersed, how can it be possible, that they being whore mōgers and al togither car­nally mynded, shoulde praye and gyue thankes wyth a deuoute and pure consciēce. Thoughe they also seme to them selues, to be de­uoute Math. vi. men yet in prayinge, they make much lip laboure and theyr Mal. ii. hertes are far of. Thei are therfor abominable before god. For as he [Page] sayeth, by Malachias, there bless­inge shalbe accursed. When they come to the distrubucion of the sa­crament, they breake it, in there pieces one piece for the quicke, a­nother for them that are in hea­uen and the thyrde for the deade beinge in purgatorie, and at laste eate all them selues but it were more mete to fede others, and be without thē selues. They ordeine a feast, and cal no gestes to it, nor wyll eate of one lofe, and one cupe amonge them selues: but euerye man wyll haue hys owne aultare his owne lof and cup. Wherin do these thynges agre with our Lor­des supper.

Neither Iwe nor gentile, can mocke and delude Christes ordi­naūces, more then these vngodly wretches, it is maruaile that the eareth openeth not to swalowe thē quicke in to hell. Nowe touchynge the laytye it were agaynste [Page] reasone, to rebuke thē but rather to be sorye, and beare wyth theire weaknes, and ignoraunce. Who­soeuer commeth to our Lordes table, oughte to heare the worde of God, as ye apostles dyd. But howe cā they here, whē no mā preacheth They ought to make an answere, and saye Amen to their prayer. But thei nother know nor vnderstande, what they saye and so they ertol and magnifie noughtie and vaine trifeles for frutfull and godli matters, and for the liuely word of God they beleue in fonde folish fables. It is necessarie yt we praye to God that hys people maye be deliuered, from the hūger of gods worde, that they may knowe how miserabli, they haue ben deceiued by these faulse preachers. What shal the vnlearned people do, whē lyes and erroures so muche pre­uaile, and thei being captiues, and prisoners vnder Antichrist, godes [Page] enemie. They receiue ye sacrament but once in the yere, and in one kind contrary to Christes, ordi­naunce It muste therfore be vn­thankfull, and abominable before God when hys churche is spoyled and distroyed after suche sorte. Fi­nally there are some erroures and abominacions founde in the very sacramente. For the materiall substaunce of it ought to be bread and wyne, as it is in dede, as S. Paul i. Cor. xi. so calleth it both before ye cōsecration & after. But the papistes, teach yt, not her bread nor wyne remayne after ye cōsecracion but accidentes only ye is, collour sauour taste rud­dines and such other. And wt such manifest lies they blind mens eies to beleue that, y thing is in the sa­crament whiche is not there, and that, that is not in the sacrament which is ther in dede.

Allexander first pope of ye name decred and ordiened. That water [Page] shoulde be menglide, wyth wyne, whyche thynge is repungnaunte to Christes ordinaunce. For he cō ­maunded no suche thynge to be done. If we wyll expend, and con­sider, the wordes of Christe oure Master, touching this sacrament we maye easly perceiue what Sa­than goeth aboute. The papistes mūble in latine, & the belles make such ringinge that the heares, can not vnderstand what is sayde, or song. They haue put to also, in the consecraciō wordes that are not in the Gospel as Enim trulie, & Eleuatis oculis in [...]el [...] lifting vp his eies to heauē. And Eterni Of the euerlasting. Also Misteriū Fidei. The misterie of ye fayeth. But these are maters of smal weight, thei leaue vnsaid wordes of grater importaūce which is Quod pro nobi [...] trad [...]tur aut frangitur. That shalbe deliuered or broken for you. And mēs eares are stopped wt plaing one the organs, & descante songes. [Page] When these wordes are spoken leaste, they shoulde doubte in any thynge that is saide. If the people remembre christes passiō at ye time the priestes are not thankes wor­thie, for they shoulde boeth remē ­bre, the wordes of the passion, and also giue thankes to God for the same, but they shall not do so, if the priestes can let thē. It is ther­fore, manyfest that the papistes folowe not Christes example in the supper at theyr popishe Masse yet they saye there Masse is holie whē there is nothinge more vnhollye. They bragge that saynte Iames dyd vse thys Masse at Ierusalem Saynte Marke at Alexandria, and Saynte Peter at Antioche: but they haue no historie touche­inge thys matter worthy credite. Though they vsed our lordes supper, as Christe oure mayster dyd and as S Paule also at Corinth: yet they dyd not vse it as the py­nishe [Page] papistes do now the Masse. That Ignatius, Policarpe & Ireneus make mencion of, is not like this popishe masse. Thei confesse yt Basilius Magnus Iherōe & Am­bros vsede another order, in the administraciō of our Lordes sup­per, then is nowe vsed and that diuerse haue vsed, diuerse faciōs therin, by ther own wordes. Therfore it is manifeste, that this kind of massinge is not the ordinaunce of Christe, but inuented by mans wyt, and policie without ye worde of God. And nowe I wyll declare by the testimonie of aunciente hi­stories what popes, and whē they patchilde together this beggerlye Masse of theires.

☞ Halowing of aultares and temples.

¶ Felix, frist pope, of that name, cōmaunded temples and aultars to be hallowed in the yere of oure Lorde God. cclxix.

☞ Aulters

[...]er [...]us, firste of that name, [Page] ordeined aulters and Sayntes, in the yere of oure Lorde. Cxxiiii.

☞ Aultar clothes.

¶ Boniface commaūded aul­tares to be couered wt fyne linnen cloth, in the yere of our Lord. cccx


¶ Vrban and Seuerine or­deined challices of goulde and sil­uer, in the yere of our Lorde. ccxv.

☞ Albes and corporasses▪

¶ Siluester dyd ordayne, al­bes and corporasses in the yere of our Lord. cccxiii.

☞ Candeles and ornamentes,

¶ Gregory dyd ordayne, lyght at masse, & certaine Ornamentes in ye yere of our Lord. ccccclxxxxii.

☞ Procession

¶ Agabetus dyd ordayne pro­cession on Sondayes, aboute the churche in the yere of oure Lorde. cccccxxxii.

☞ Holly water.

¶ Alexander did ordeine wa­ter to be mingled wyth wyne vn­leuened breade and holly water in [Page] the yere of our Lord. cxii.

☞ Confiteor and the office

¶ Pontianus ordeined Cōfi­teor before masse in the yere of our Lord. ccxxv. And Selestinus ye of­fice in ye yere of our lord. ccccxxiiii

☞ Kyrie eleison.

Gregori dyd ordayne, Kyrie e­leson at Masse in the yere of oure Lorde. ccccclxxxxii.

❧ Gloria in excelsis

Telesphorus, made Gloria in­excelsis, in ye yere of our lord. cxxix

❧ Collectes and grayle

Gelasius made the Collectes Preface, and graile, in the yere of our Lord. CCCC. lxxxx.

Anastasius ordeined that we shoulde stande, when the Gospell is read in the yere of oure Lorde. CCCCix.

Martine made the Crede in the yere of oure Lord cccxxxiiii.

¶ The canon is patched toge­ther of many, and therefore one sē ­tence is repugnaūt wyth an other [Page] many superstouse wordes are in it they call vpon certayne peculi­are Sayntes in it.

And offer for soules, in purga­torie thei blesse & crosse as if greate vertue and powere were therin, and reade nothinge so reuerently as this theyr clouted canon.

Gregory made the Offertorye & Damasus gloria patri. They cā not therfore saye, that they mini­ster, the sacramentes of oure Lor­des supper as ye apostles dyd whē their doctrine is repugnaūte & cō trarie, one to a nother. Thys is sufficiente to proue that the Masse should be abhorred because it doth laye for mens consience, snares of mēs tradiciōs. Thei wil haue the priestes to be as ye priestes of ye olde lawe & bring, shadows in tyme of light, stretching out the armes, de­uidinge the hostes, and such other Ieuish customes It was therfore, the dyueles deuise to brynge in­to [Page] the churche, suche lewde lawes for the true liuing worde of God. If circumcision, hurteth as S. Paule, witnesseth, who can denye that the priesthod of Arō, varietie of ornamentes, and anoyntynge, do nothinge auaile and profite in thys tyme of the newe law. Much lesse profite is therfore receyued of mans inuentions and vayne dreames, that kepe men occupied from the exercise of true godlines, & hu­militie of minde. And excite mens hertes wyth singynge and organ­playng to acertayne carnall delite and pleasure, rather thē to ye true glory of god as dyd ye groue which was by the temple of Ierusalem albeit therefore these cerimonies are glisterynge in mēs eis yet they are vile, and of no reputacion be­fore Christ, who requireth not the visour and shadow of a thyng, but ye veri thing it selfe ye masse therfore which was ordiened and constitu­ted [Page] of Antichrist, and maintayned of his most best assured adherentes is an abominacion before God, throughe this externe pompe and suche other thinges, afore rehersed Finally they fere not to saye, that Christes bodie is offered in ye masse I wyll not contende, and stryue wyth them if they take, this word offer to signifie remembre, accor­dinge to the sence and meanynge of Christes wordes, albeit the mi­nisters alone pronoūce and speake these wordes. Yet such thākes gi­uing, and remembraunce belong­eth not only to them alone, but al­so to the whole congregacion. We deny not that the Doctoures cal­led the Masse an offeringe, whiche is the remembraūce of an offering once made as Sainte Augustine doeth playnely, declare sayeinge in thys offering is thākes giuing and remembraunce of Christes bodie, and bloude which he offered [Page] and shede for vs But the papistes are not pleased wyth this offering for they wil haue, a greater offring which is an offering represētatiue when Christe dyed once for euer, and cā die nomore. They saye that these wordes (do thys in my remē ­braunce) signifie the consecracion, offering and remēbraūce, but this is a faulsely deuised and forgide interpretation. For Christe at hys holly and Sacrete supper, Tooke breade and gaue thankes, brake it and gaue it to his disciples.

Commaundynge them to eate, and in like wyse the wyne. Thē he preached to them hys death and passion that they shoulde do after hys example, wyth a sincere & true fayth, and there is not one Iotte, that can proue ye administraciō of this most blessed sacramente to be an offering, represētatiue of Christ his owne offering, and althoughe Christ woulde haue had, his bodie [Page] present, bodily in this breade, yet in no wise his wordes signifie ye he offered him selfe in thys holie sup­per for he woulde haue gyuen hys bodie to thē reallie, & not in the sa­cramente, It is not inoughe, for these piuishe papistes to offer chri­stes bodie to God except they offer it also for remission of synne, for health of ye bodie and for hope of e­ternal life. For other wise it shuld not be so highly estemed. If they continewe still in these errours, a­gainst the plaine trueth, they will The belefe of a true christian. Ro. iiii. deny Christ. For he that knoweth Christe, is certainely assured that he is god, and man the sauiour of the worlde, that in hym, as in the true sede of Dauid, al nacions are blessed and that no mā can come to the father but by him. For the fa­ther Ga. iii. Iohn. xi. doth so loue him, that for hys sake, his angre toward vs is paci­fied for he is our rightuousnes, holines and redempcion that nomā Cor. i. [Page] is saued, but bi his name only that he alone fulfilled, the worke of our Act. iiii. redempcion with out any helper. And finally, yt he did sufficiētly sa­tisfie Esae. lxiii. for our sinnes on the crosse if we beliue truely on him. This is ye Heb. x. ground, of our christen faith, wher on christes church is builded. And Math. xvi. he that denieth Christe to be hys perfecte, and sufficient redemer by once sufferinge death on the crosse maketh him an vnsufficient priest and vnable, redemer. And therfore they deny Christ in that they deni his ful power and vertue in our redemptiō. These Maskinge Masse priestes, in their often offeringe of Christe denye that we are Iustifi­ed by fayth only ascribinge part of oure iustificacion to good workes cōtrarie to ye playne scriptures of Eph, ii. God for we are saued by grace, and not of workes And they magnifie and extolle the Masse aboue all other good workes, makeinge [Page] them sēlues fellowe priestes, wyth Christ wherin they shew, of what generacion, they be euen as they sprynge of Lucifer, the father of pride, nowe let vs expende and cō ­sider, whether Christe commaun­ded his disciples, to make an offe­ringe of the sacrament, of his holy supper or whether he offered, hym selfe therein or no. Vndoubtedly, Christes wordes, diligently obser­ued and noted we maye perceyue easlye ye Christ offred no sacrifice, therein. To take and breake bread doth not signifye to offre. To geue thankes is not to do sacrifice, for elles he hadde done sacrifice in fe­dynge, fyue thousand wt the fewe barlye loues, to gyue his disciples to eate. And to say do this in remē braunce of me, in shewynge furth the Lordes death, vntyll he come, is not an offering. To belyue that Christ was giuen vs ye he gaue his bodie to death for vs, yt he shed his [Page] bloud, not at ye supper, but on the crosse to redeme vs frō syn, is not an offering Finally to proue ye te­stamēt & ye beleue on ye which was cōmaunded in the testament, doth not signifie to offre. How wyl you nowe proue your, offerynge in the Masse. We come to the Lordes table we take and eate, trusteinge in Christes promesses, howe do we thē, gyue to him againe. If a king shoulde gyue a ringe to a pore mā for a gage, not that he shoulde be heire of hys landes and goods, but that it should helpe hym, and that he thereby shoulde remember his liberalitye, & mercye, and ye people myght cōmende, and prayse hym for that facte, the pore man recey­ueth it to giue it agayne, to ye king thynkinge to do hym a great plea­sure, to make hym riche wyth hys own gift, wer not this a mad mā? So may al such be Iudged, as of­fere to Christ agayne, ye whych he [Page] gaue vs for our owne vse and pro­fite, and that thereby we shoulde kepe in remembraūce his loue, and mercye towarde vs. Christ did not lifte vp the sacramēt ouer his head as these proude papistes do. They obiecte and saye that God cā giue some thynges, and receyue them agayne, as the sacrifices of tholde lawe. Thoughe they were the gif­tes Psal. x, of God, Yet they were gyuen to hym agayne, and thoughe a cō ­trite herte is the gyfte of god, yet it is a sacrifice to God. If we were cōmaunded, to offer sacri­fice as they were, then theire ob­iection shoulde be of some strēgth and efficacie. But wee haue no suche commaundemente neyther the scriptures make mencion of these popishe sacrifices. For Christ is of greater power and reputaciō then that these proude popish pre­lates, other can or oughte to offer hym to hys father. Christe sitteth [Page] on the fathers ryght hande, and once satisfied for the synnes of the Atc. vii. true Christen church, with a most sufficient and perfecte sacrifice.

Dare we then moste miserable wretches enterprise, to do thys thynge agayne. He that doth offre vp sacrifice is better thē the sacri­fice. They therefore are better thē Christe their sacrifice, he offred vs a sacrifice to God, and do we goo about to offer hym? He that offer­reth vp sacrifice, ought to be as pure as ye sacrifice. Oh howe pure they make Christ nowe. He as a testament maker, gaue his disciples the sacramēt in his supper, none o­ther wise thē as a writtē testamēt, wherin by fayth in Christ, we re­ceiue Christes bodie & bloude, the vertue and frutes of the same. If wee gyue hym hys testamente a­gayne as if he required it of vs, should not we haue the testament maker in a contempt? And should Aba. xi. [Page] not the promise in the testamente, be of effecte? Who ahboreth not thys kynde of blasphemie, whē we consider the hyghnes of Christes priesthod and what this worde sa­crifice contayneth in it, we maye easlye perceyue what Iniury we do to thynke that we offer Chri­stes bodye as the papistes do S. Paule declareth vnto vs ye prist­hod of christ saiing it is mete ye we Hebru. vii haue suche a godly and vndefiled byshop, made higher then heaues whych nedeth not, to offre dayly. First for hys owne sinnes, and thē for the synnes of the people as the byshop of the olde lawe for Christ dyd thys once in offeringe vp hys owne bodye, and in an other place he sayth Christe beinge the hyghe priest, of the good thinges to come came by a greater, and more per­fecte Tabernacle, whiche was not made wyth handes that is to saye was not of thys kynde of bul­ding. [Page] Neither came he by ye bloud of gotes and calues but by hys owne bloude, he entred once into thys holly place, and founde eter­nall redempcion, for we are made hollie, bi godes fre mercie, through the offering of christes bodie done once for all. For Christe verely be­inge one sacrifice, offred vp for our sinnes, sitteth on his fathers right hand, lokeing for the thing that remayneh vntil his enemise be made his fotestole, for wyth one offring he made perfecte, those that are sā ­tified. Saynt Paule teacheth vs by Melchisedech. That Christ is king of peace & rightuousnes. By these places of scripture it is Manifest that Christ, ought to be offred no more. For Christes death is so perfect a sacrifice, yt by ye one offering we are made cleane from sinne for euer. And touchinge his bodie he is no more in thys worlde. There is to be noted that Saynt Paule [Page] sayeth that Christe is once offered The papistes, saye often. He saieth all thinges are cōsummate &, made perfecte by one sacrifice. The papi­stes wil haue moneie masses. Note also that Christe offered hym selfe and so dyd not the churche bysh­opes nor priestes, and thys worde cōsummate or made perfecte doeth blanke them, that they haue no­thing to answere, for the holy gost confuteth theyr sophistrie and ca­uilacions, wyth so manifeste and playne argumentes as can not be denied.

Note also thys worde euerla­stinge. Christe is an euerlastynge prieste, for he made satisfaction, for all the synne of the whole worlde, and this sacrifice hath a continu­all efficacitie, and vertue in all thē that beleue in it, and shew it forth wyth thākes giuinge for the same It is truely a great vnthākfulnes to say it is necessarie to offer christ [Page] againe, an other waye for ye sinnes of the worlde. They seke manye e­uations to defende their often off­ring. One is thys they say Christ offreth hym selfe Sacramentally, & thei are but ministres. But thei declare not this worde sacrament what thyng it is, leste they should vtter the truth. The sacrament is no nother thynge then a token, for vs to remembre, that Christ being an only sacrifice, toke awaye oure synnes once on the crosse. If they woulde declare it after thys sorte, we shoulde sone agre. But when no man doeth resiste them herein they maye doo wyth there Masse what so euer pleaseth them. They rule fortune at theyr owne plea­sure. Victorie in battaile is optai­ned bi their Masse, satisfaction for sinne, & what thinge is it that the Masse cannot do. And they make theyr bostes, that they deserue by this holi worke what thing so euer [Page] is needful. But whē they are put to there answer thē thei fly to this euaciō afore reherssed Christe offereth hym selfe therin, & we are no­thynge elles but ministers theyr cannon which they magnifie and extoll aboue the gospell, doeth manifestlie opē and detecte theire vngodlines, and blasphemi, for before they come to the consecracion thei saye I offre presente and gyue to God an holye and vndefiled sacri­fice, for the peace of the whole con­gregacion of holly churche, when as it is nothynge but breade and wyne. And it is named the sacra­ment And albeit they beliue, that it is not then oure Lordes bodye, yet they offer it fore all the world. This must nedes be plaine Idola­trie to gyue to breade and wyne, the honour and glorie of Christe who gaue hymselfe for the church to reconsile and make hys father, atone wyth vs. Howe can Christe offer [Page] offre himselfe in the sacrament before he is ther? I thinke men maye nowe easlye perceyue howe muche their lies, and answere differ frōe their dedes and masses. What an heinouse offence is thys to offre, a peice of breade, & a litle wine, for the onely Sacrifice of Christe the highe prieste. And shal ye bread and wyne be of lyke efficacitye, and po­wer to redeme synne with ye bloud of Iesus Christe? But they are muche more blasphemouse after ye consecracion sayng, that the bread and wyne are tourned into the naturall bodye, and bloude of Christ for they saye, we offre to thy holly maiestye, an holly offeringe, holy breade of lyfe euerlasting, and cup of euerlastynge health, whiche we praye the vochsafe to regarde and loke vpon, wyth thy moste merci­ful eies, and cherful countenaūce, and let them be as acceptable to the as ye reward of rightuouse A­ble [Page] & sacrifice of our father Abra­hā Make thē an hollye & cleane sacrifice that thei may be brought to thin altar by ye handes of ye angel. These are the wordes of the cānon If they speake of Christe, as they cōmōly vnderstād it, how cā their Imaginacion take place, where they saye, that Christe offred hym selfe in the sacramente. For they praie for Christe, and desire of god that he maye be in suche fauoure wyth God as Abel and Abraham and that the Angell maye brynge hym to the aultar of god. For they cā not take bread of eternal life to signifie the people, although christ were in the breade bodelye, yet he shoulde not be offered to God for that were great, derogaciō, to the honour of hys priesthod. Great in conuenience doeth folowe to saye that the Masse is a sacrifice for sinnes. For saynt Paule sayeth, for­giuenes of synnes is not without [Page] sheddinge of bloude. Howe is Christ then offered in the Masse when there is no offeringe wyth­out bloude, for if there be any sa­crifice, that suffereth not and is without bloude. Saynt Paules Argumētes are folishe, and of no strength or vertue, saying. Christ offreth hymselfe no more or elles he muste necessarily dye once a­gayne, and must haue died oftentymes sens the begininge of the worlde. But vndoubtly, S Paul doeth knowe the true sence and meaneinge of holly scripture bet­ter thē any of al the papistes. For a sacrifice for sinne is neuer offred without bloud. This saying therfore, that some thing was offered in the olde lawe, as breade wyth­out bloude, maketh nothinge for there purpose. For when the bo­dyes of lyuinge creatures are slayne, and sacrifice is offered for sinnes, bloude must be shed. Thei [Page] cannot therefore proue, by scrip­ture that Christes bloude is offe­red in the Masse, otherwyse then in remembraunce, and thankes giuing. And thys is done both of the ministers and receiuours. For as prayer, so thankes giuing also belongeth, to al men. He that geueth thankes, sayeth not I o­ffer any thing more than a than­full herte and prayse to God. If the people were taught thys do­ctrine. They woulde not bestowe somuch monie on masses and vpō the foūdacions of chauntries, and fraternities as they haue done, throughe persuacion, that remis­sion of synnes, is obtayned in the Masse, not by grace promised to them that beleue, but by offering of Christe the sonne of God and by prayeinge for hym. Phie, I am ashamed, to rehersse thys abomi­nable balasphemie of theirs in maters of God. The papistes in as [Page] muche as in them lyeth, kill and crucifie Christe agayne in there sacrifice of the Masse, doinge no other wyse then if Christe as yet were not ascended into heauen, to hys father he that doeth thys, maketh Christe subiecte to death and crucifieth hym agayne. For Christe entred not nor entreth in to the hollye place of heauen, but by his bloud. Let vs labour, that Christ maye dwell in oure hertes They obeicte, ye if it be derogaci­on to Christes honour, and dignitie, and that the merite of hys pa­ssion be not perfecte because we o­ffer Christe agayne: fayeth, Bap­tisme and kepinge of godes com­maundementes maye diminishe the dignitie of Christe, and full merites of his passion, and there­fore it should not nede to do any good workes. This is a folish and an vnmete: comparisiō. The offe­ringe verely of Christe agayne, is [Page] contrary to fayeth and good wor­kes. For they glorifye ye merittes of Christes passion, when the offe­ringe of him agayne is greate de­rogacion to the same. They do as a man that lyghteth a candle, in a bright sunnye Daye, saynge all thoughe the sunne giueth a light cleare inoughe it of selfe: yet it is necessarye, and profitable that more lyght be put thereto. But a man maye answere sayeing why do you mocke your selfe?

You haue the bryghte daye in derision, as if the sunne were not sufficiente wyth out your lyght. So although ye merites of Chri­stes passion, are sufficient to for­gyue synne as the sōne is to make a light daye yet, the popishe mass­mōgers wyll offer him vp, againe The sacrifice of the Masse, for re­mission of synnes (thoughe there be none such) is like a candel ligh­ted in a bright sunny daye, and so [Page] slander the true sacrifice, to be vn­perfect. But as we se, by ye bright­nes of the daye, so by ye knowledge of Christes merites we perceyue the goodnes of God towardes vs and fayeth is profitable to vs as a gifte of God, and throughe faith we do good workes, wyllinglie as obediente childerne, but no other good workes▪ then suche as are cō ­maunded by God.

We haue nowe declared the sacrifice of the Masse, to be agaynst godes commaundement, the wor­des of God and hys glorie. And nowe we wyl proue these argu­mentes and assertions to be drea­mes of scriptur preposterously vn­derstāded & playne lyes, which not onely cannot proue and affirme the Masse to be a sacrifice but al­so whollye make againste it It is therfore euidently perceyued that thys popishe Masse is an horrible abominacion, before God. That [Page] they ought to dispute proue and affirme, by Christes ordinaunces wyth sure demonstracions, and plaine textes, of scripture, that the Masse is a sacrifice. But there is not one worde or example, that maketh for them, as I haue before declared. They woulde wrast and turne thys sayinge (Do thys in my remembraunce) to mayntayne there lyes as who say God would these wordes, shoulde signifie to offre, or do sacrifice. When they muste be this vnderstanded, what so euer you haue seene hearde or done, do it in remembraunce of me but they cannot fynde, in all the supper. That Christe dyd offre vp sacrifice. They obiecte, that euerie byshop chosen of men and appoin­ted for men touchinge these thin­ges, that belonge to god: doeth of­fer gyftes and sacrifices firste for hymselfe and then for the people. Thys assercion is of no vertue or [Page] strength, for here Saynte Paule speaketh of the priestes of the olde lawe, whiche were a figure onely of Christ as ye may easly perceiue by these wordes folowing the same texte saying. No man muste take vppon hym, the dignitye of priest­hode cxcepte he be called of God as Aaron, and thei which were of the lymage of Aaron. But what is become, of these priestes? Al thei wer deposed, and abolished by Chri­stes death, and Christe become a priest in their sted, not of the order of Aaron but of Melchisedeche a man therefore, maye knowe that thys place, of Paule maketh nothynge, for their Maskinge sacrifice. And if they wyll haue it to agree, both to the priestes, of the olde lawe and newe Testamente: they most proue whether they be, priestes or no. As the name of prieste mak­eth not a prieste, but his dedes, like as a begger, named prince, heringe [Page] princes to be rulers of people, and countreis. If he claime a people, and countrie which he maye rule; and gouerne shal he therfore [...] a people, and countrie to rule▪ So the popishe priestes that are prie­stes in name onlye, hearinge that the priestes of the olde lawe did of­fer sacrifice for synnes after godes cōmaundemēte, if they cleime the same authorite shal thei therefore haue it? But thys is a harde say­inge, to saye there are no priestes nowe in the newe law. Let no man be offēded ther wyth, for vndoub­tedlye, there be no priestes nowe appointed of God to offer for syn­nes, but euerie christiā man is or­deined of Christe, to be a prieste to praye, to gyue thankes and prayse to god and to offre vp them selues in sacrifice Saynte Peter sayeth you are a chosē generacion, a roy­all priesthode and a holly people meaninge therbye al christen people, [Page] as by al christian men. The ho­ly gost teacheth the priestes of the newe testamente, that is to saye al christen people are of muche more honoure and dignitye then weare the priestes of the olde lawe, but none of these priestes can offre for synnes. Yet they obiecte, how can the churche continewe, if we shall haue no priestes to teach correcte rebuke, and exhort the people. We answere that God wyll euer raise vp some in the congregacion, to do these thinges. And Christ hath or­deined in al congregacions a shep­herde, and preachers, but no mass­mongers whiche haue brought in to the churche manye errous, by theyr vaine ceremonies and mas­kynge. Also where Saynt Paule sayeth, if we synne wyllinglye, af­ter we knowe the trueth there is no sacrifice lefte to purchese vs re­mission of sinnes these papistes gather of this saing yt ther is no sacrifice [Page] to helpe them, that synne, wyl­fullye, but that there is a sacrifice yet remayninge for the fayethful, which is their masse. They faulse­ly vnderstande the texte. For S. Paule sayeth a litle before, ye there is nomore sacrifice remayning for them whose synnes are forgyuen al readye, and therefore one place expoundeth another, and plainly declareth, ye there is lefte no more sacrifice for them, that sinne of set purpose or for the that haue obtayned remission of sinnes alredie, for Christ offered him selfe for ye syn of those ye beleue in him, & wil not of­fer him selfe againe, for thē ye beleue not, but wilfully remayne in their sinnes. They obiecte yt we haue an aultar, whereof it is not leaful for thē to eate which minister in ye ta­brenacle, meaninge by thys aul­ter a heape of stones ioyned toge­ther, whiche they call an aulter, but Christe hym selfe is oure aul­ter [Page] wher on we laye oure prayers whiche are oure spirituall sacrifi­ces, for no prayeres are accepted of God the father, but by Christ. For he sayth if you aske my father any thynge in my name, he wyll gyue it you. And saynt Paulle expoun­deth, his owne sainge. Let vs offer sayth he at al times by him a sacrifice of prayse whiche is the frutes of our lippes confessing his name. We lye therfore, when we call the masse our Lords aulter for Christ is our onely aulter and S Paule, in all his Epistle to the Hebrues, doth knoweledge none other sacrifice for sinnes, but Christ once off­red on ye crosse. The papistes haue no place of the newe testament to make wyth thē and therefore, they seke helpe of the olde testamente. And firste of the boke of Genesis they saye Melchisedech. Was the Genes. xiiii. fygure of Christe, for he was the prieste of the hygheste. And as [Page] Dauid sayeth Christe is an eter­nall prieste after the order of Mel­chisedech And therefore he offered breade and wyne vndoubtedly Melchsedech was ye figure of Christe but Saynt Paule manifestly de­clareth in what thynges, he was the figure of Christ. In the reher­singe of the honours and dignitye of Melchisedech whiche is that he was an eternall prieste, and kynge of peace, and ryghtuousnes. Ther is not one worde, of the offeringe of bread and wyne. They cānot finde in the boke of Genesis that Melchi­sedech dyd sacrifice to God, but that he offered breade and wyne to A­brahame, for sustenaūce of his peo­ple, as Christe offered to vs hys worde. Melchisedeche broughte breade and wyne and Abrahame payed hym tythes Christe after the same sorte gaue vs the sacrament of his bodye and bloude, but he dyd not offer it to God. The scripture she­with [Page] forth Melechisedech vnder the figure of an eternal an only prieste. But the papistes appointe othere priestes to be Christes viccars af­ter his ascēciō in to heauē. If a mā shoulde agre wyth them ye Christe offered to God breade and wyne, yet they cannot proue, that he kil­led hym selfe in sacrifice vnder bread, and wyne. Also if Christ of­fered nothyng but breade & wine: the priestes of the olde lawe dyd muche better in kyllinge of liuing creatures, to offer them in sacrifice The papistes cannot, tell what to saye, and whan they brynge au­thoritie of scripture it maketh a­gaynste them and are confuted wyth there owne sayinges as one that is slayne with his owne wea­pon. Moreouer they brynge suche places of scripture as speake of mele and vnleuened breade, as of the breade, that was euer stādinge one the table of ye vnleuened bread [Page] and two loues of ye first fruites Also where they are iudged holye, because they offer to ye Lorde, an host of bread, & chiefeli thei make great bragges of the sayinge of Malachias a cleane host is offered to my name in all places, for my name is mag­nified, among the gentiles. And in what place so euer they fynde the offering of breade and wyne, they apply it to signifie, the bodely of­feringe of Christe in the Masse. They beleue that they cannot er, and that these dreames, are confirmed by the law, prophesiyng ther­by as they did of purgatorie, that wher soeuer they sound this word fiere written in the byble, they ap­plyed it to signifie purgatory, as they do in thys mater when they can bring no probable reason, that Christes bodye ought to be offerd in the Masse. And whē, they find any mencion of bloude and other sacrifices they wraste thē to Chri­stes [Page] bodie takynge witnesse of the olde doctours when thei no better vnderstande them, then they doo the byble. Nowe we wyll briefely make answer to theyr allegations and declare the true maintenaūce of such places as they alledge to make for theyr purpose. And firste we wyl declare, the saiyng of Mala­chias whereby it maie be perceiued, what the other places signifie. He rebuked the I wishe priestes who gaue them selues all together to couetuousnes, when they shoulde haue occupied them selues to of­fer a pure people to the Lorde, and to fassion there maners after gods commaundementes as the Chapiter folowinge doeth testifye. They oughte to haue taught the people godlines, and all kyndes of vertue but they fed the people wt foleshe, and vayne tradicons of men & of­fered to ye Lord an vngodly people & folishe herted Here is named the [Page] filthye breade, the blind, lame, and broken sacrifice. They maye per­ceiue that the vncleane bread can not signifie, ye pure bodie of Christ that breade and sacrifice therfore doeth signifie, the people as saynt Paule sayeth we are one breade and one bodye, and that he doeth seruice to God in preachinge the Gospell, to make the Gentiles an acceptable sacrifice to God. Whē the priestes therefore made an vngodlye and sinfull people by there doctrine and euill example, God rebuked them and thretneth, that he woulde ordeyne other priestes, in theyr stead that shoulde offer a pure Sacrifice, not only amonge the Iewes, but also a monges the gentiles, that is to saye, they should enstructe, the people wyth true godlines and wyth true ho­noure and worship of god. He therfore dyd prophesy of the priestes whiche shoulde come to offer sacrifice [Page] of iustice, that is to say, the holye apostles and all other faythful ministers of gods word. And ther­fore the people of God whiche is Christes spiritual bodie, is brough and offered by their doctrine to God as S. Paule sayeth I haue spoused the Corinthi, to Christe, meaning no other thinge by these words, but that by his preaching and miracles, he hath brought and offered in sacrifice to god the Gentiles whiche were before car­nal and fleshly mynded. And ther­fore Ro. xii. be exorteth the Romains tho­rowe the mercie of God to gyue theyr bodies to be aliuely facrifice Iohn. iiii. holly and acceptable to God. The people of God is spirituallye the meate which Christe desired most and are the twelue loues of swete breade, whiche beinge conuerted by the preachinge of the twelue a­postles doeth continually appere before the face of God. These are [Page] the true preistes. And ye they maye bringe to effecte there enterprice, it is mete, that they be holly that is▪ That they absteine frome all thynges, that pluckethe them frō the true worshipping of god. This breade is called somtyme vndefi­led. For christē mē ought to walke in the trueth wythout Hypocrisie and fayned lies, and to be anoyn­ted with oyle, that is to saye wyth the grace of the hollye goste, true charitie, and mercie this is ye true sence and meaninge of thys texte of scripture, declared and proued by other plases of scripture. But the papistes thoughe they alledge the doctors yet they can proue the meaning & vnderstanding of this text by no place of al the scripture Beade in the scripture betokneth the word of God. For Christ saith, man doth not lyue onely by bread but euery word yt procedeth, from ye mouth of god The priests ought [Page] sincerly to minister this breade to the people, and in thys significaci­on the spirituall bread is not a sa­crifice, but ye administracion of the word, & of ye ministres of god. This is the true manna & angelles fode which was giuen to men, frō hea­uē to be their sustenaūce. By these thynges a man may easly perceiue what offeringe the Apostles and true priestes made. Vndoubtly a faithful people whō they brought to god with holsome doctrine, but they offered not the natural bodie of Christ after the opinion of these fleshly minded papistes, for yt were done to crucify christ againe. Thei beleue Daniel his saying maketh muche for there purpose where he sayth yt their daylie sacrifice, called in [...] ▪ shoulde cease for aliene, by this they vnderstand their Dayly sacrifice. The Masse that nowe beginneth to cease this application is falsely deuised. For [Page] the sacrifice that Daniel speake of was offered eueri day at two seueral Exod, xxix. times which was in ye morning and euening, & that sacrifice with other I wyshe sacrifices ceassed when Christ ye only true sacrifice offered himselfe on ye aulter of the crosse. You may therfore easly perceiue ye, yt was not ye sacrifice of the mas, for it is not done, both in the morning & theuening, as ye other was. and Eusebius saith our lords supper vnder some byshopes was ministred but once or twyse, in the yere, the history of ye dayelie sacri­fice, that Daniel speaketh of, was fulfilled vnder Antiochus the ti­ran, for in hys tyme there was no sacrifice offered in ye temple of god for the space of thre or foure yeres In dede this is true. Antiochus, was the figure of Antichriste for he toke a waye ye true worshiping and honour of god. And truste in god, & faith is extinguished, when 5[Page] men truste more, in theyr owne power & workes thē in gods grace they haue certayne other dreames and assertions but of no vertue or strēgth. One is, thei say the easter lambe was offered euerie yere, so Christe the true Easter Lambe ought to be offered oftē tymes no­thinge cā be more folishe then this Argumēt. For the easter lābe, was not offred for sinnes but only was slayne and eaten in remenbraunce of the deliueraūce of the Israelits out of Egipte. But nowe the papistes offer for sinnes the sacrifice of the masse. For they are not contented wt thonly remēbraūce of Chri­stes death▪ Other sacrifices wer offered agayne, for they were vnper­fecte, but Christ being a perfecte & sufficient sacrifice ought to be offered once, for euer. Thei obiect that whā the preachers & doctours did sacrifice at ye election of Paul & fasted, ye holly gost fayed &c. the greke [Page] word yt they trāslate to signifie to do sacrifice, hath in this place ye significatiō yt it hath in ye. xiii. Cha. to the Romaines, ye is to minister as a Ro. xiii. magistrate in ye comō wealth. And therfore after ye translacion of the papistes euerie maiestrate is a­preist. But thei yt wilbe estemed, to be wittie and learned amongeste thē reason after this maner when Christ offered himselfe) the church also which is his spowse, may offer hym for synnes in the Masse. For Christ & hys church so agree and so consente together. That what so euer the one doth the other agreeth to the same. But thys is a lye. For if Christe died for vs, then the church must do the same. Christ is the bread & highe prieste. Ergo we are the bread and highe priest also. Christe was offered say they wyth payne, and sufferinge of the bodie. Ergo he cā be offered & suffer not. He was once a sacrifice, ergo he cā [Page] be a sacrifice againe. But this ther talke is vayne and foleshe. For we seke not what Christ might do but what he dyd. And what the scrip­ture teacheth. Also they obiecte yt it is better to gyue, then to take. In sacrifice we giue, & in our Lordes supper we take it is therefore better to offer. But let them first proue who gaue thē authoritie to do sacrifice after thys man. It is better to be a sauioure thē a crea­ture and seruante. Therfore as it is a greate blasphemie, a man to saye he is a god, and sauiour, so it is great blasphemy yt sinners shall go about to offer Christ for remis­sion of sinnes. So thus it cōeth to passe, ye the more thei defēd their errourres ye more vngodli thei shew thē selues againste Gods maiestie Some of ye papistes doubt not to say yt we sin dayly, therfore dayely sacrifice is necessary. And they say Christ toke away the sin past only [Page] which is called original sin [...] satisfacion for other sinnes, muste be made other wise, yt is by workes and sacrifices And thei put to ma­ny other thinges yt differ so much from the doctrine of fayth as any christen mā hearing thē may easly perceiue. For thē it were cōsequēt that Christe is neither God nor a true sauiour. Now we haue declared, what the Masse is. Not a sa­crifice for sinnes but an horible a­bominaciō before God. Al Christē mē ought therfore to shone and fle frome it and tourn to the true vse of oure Lordes Supper accordynge to hys moste holy or­dinaunce. To whome be honoure and glorie for euer



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