Letter to Lady Mary, Sermon

Letter to Lady Mary · Sermon

¶ The fourth of Aprill / In the yeare. 1550. was appointed to Ihon Knor to geue his confeſſiō, why he affirmed the maſſe idolatrye: which daye in preſence of the counſell and congregation, amōgeſt whome was alſo preſent the biſſhop of Dureham & hys doctors, on this māner he begynneth.

THis day I doe appeare in your preſ…ce honorable audience …o geue a reaſon, why ſo conſtantly I do affirme, the maſſe to be and all tymes to hauehave ben Idolatry & abominatiō before God. And becauſe men of greate erudition in youre audience affirmed the contrarye: moſte gladly wolde I that here th… were preſent, either in proper perſon, or els by their learned mē, to pōder and …ey the cauſes mouing me therto. For oneles I euydently proue myne entent by goddes ſcriptures, I wil recant it as … doctrine, and confeſſe myſelf moſte worthy of greuous puniſhment.

Howe difficillitis to pul forth of the haries of the people y^• thing wherein opinion of holynes ſtā deth, declareth the greate tumult and …pro… moued againſt Paul by … and his fellowes who by Idolatry …t great aduā ta…e, … … prieſtes hauehave done by the maſſe, in times paſt. The people I ſay, hearing that the honor of their great goddes Diana ſtoode in i…o…ardy, with furious …yces cried, great is Diana of y^• …pheſians: as they wolde ſaye, …e will not hauehave the magnificēce … our great goddes Diana, whō not onelyonly Aſia, but the hole world worſhippeth, called in doubt, cū in queſtion, or cōtrauerſy. Away with all menne intendinge that impietie. And hereunto were the… moued by longe cuſtome and fals opinion.

I knowe that in the maſſe hath not onelyonly ben eſtemed great holynes and honoringe of God, but alſo the grounde and foundation of oure religion: ſo that in opiniō of many the maſſe taken awaye there reſteth no trew worſhippīg nor honoring of God in y^e earthe. The deper hath it perſed the hartes of men, that it occupieth the place of the laſt and miſtical ſupper of our Lorde Ieſus. But if I …all by play… and euident ſcriptures duplicate page duplicate page proue, the maſſe in her moſt honeſt garment to hauehave ben Idolatrye before God, and blaſphemous to the death and paſſion of Chriſt, & cōtrary to the ſupper of Ieſus Chriſt: thē good hope hauehave I▪ honorable audience & beloued brethren, that the feare, louelove and obediēce of God, who in his ſcriptures hath ſpoken all veritie, neceſſary for our ſaluatō, ſhal moue you to … place vntounto the ſame.

¶ O Lorde eternall, moue & gouerne my tung to ſpeake y^e …, and the hartes of the people to vnderſtande and to obey the ſame.

That ye maye the better perceyue and vnderſtand y^e man… of my doctrine in this my confeſſiō, firſt will I collect & gather the ſame therof in a brief and … ſy…logiſ…, & here after explayn theſame more largely.

¶ The maſſe is Idolatry.

I worſhipping, honoring, or ſeruice inuēted by y^e brain of mā in y^e ligiō of God w^tout his own expreſſe cōman̄demēt, is Idolatrie: The maſſe is inuēted bi y^e brain of mā, w^tout any cōmēdemēt of god Therfore it is Idolatry. For probation of the firſt part, I will adduce none of the gē …iles ſacrifices in which not withſtandinge was les abou…inatiō, then hathe ben i… our maſſe. But forth of gods ſcrip1. Reg. 1…1 Kgs 1 tures, will I bring y^e witneſſes of my wordes. And firſt let vsus hear Samuel ſpeking vntounto Saul after …he had made ſacriſice vntounto the lord vpō moūt Silgal, what time his enmies approched againſt hi. Thou art become foliſh (ſaieth Samuel) y^u haſt not obſerued y^e preceptes of y^e lord, which he hath cōmā ded y^e. Truely y^e lord had prepared to hauehave ſtabliſhed thy kyngdome aboue Iſraell for euer: but nowe thy kyngdome ſhal not be ſure.

Let vsus conſider what was the offence committed by Saule: his enemyes approching, and he conſidering that the people declined from him, and that he had not cō ſulted with the Lorde, nor offered ſacrifice for pacificacion of y^e Lordes wrath, by reaſon that Sa … the principall prophete and … it was not preſent, offereth himſelf bur…t and peace offeringe▪ … is the grounde of all h… …: and of this procedeth the cauſe of hys election frō the …, that he wolde honor God …, then was cōmaūded by hys expreſſe word. … none of the trybe of … by goddes commaundemente to make ſacrifice, …he office not dewe too … which was moſte hye abho … before God: as by the puniſhment appeareth. Conſider well that no exc̄uſations are admitted by enemyes approched, & his owne people departed frome him. He coulde not hauehave a lawful miniſter, and gladly wolde hauehave ben reconciled to God, and cōſulted with him of the ende & chance of that iourney. And therefore he the kyng (anoynted by goddes cō maundemente) maketh ſacrifice. But none of all theſe were admitted by God: but Saule was pronunced fooliſhe and vayn. For no honoring knoweth God, nor will accept: without it hauehave y^e expreſſe commandemēt of his own word, to be done in all pointes. And no commaundement was geuē vntounto the kynge, to make or offerre vntounto God any maner ſacrifice: whiche becauſe he toke vppon him to do, he and his poſteritie was depryued from all honours in Iſraell. Neither auayled his preeminēcethe neceſſitie wherein he ſtode, … good …. But let …s heare more. When commaun… was … vntounto Saule by… …. 1… … name to deſtroy … ſome time … the people of Iſrael, … Egipt, (Aduerte …cute y^• people of God▪ albe…t youre paynes … differred, yet are they allredy … of God this people of … not immediatly after the …, done againſt Iſ… ▪ but long after thei …e to be deſtroyed …, woman, infante, …ll, camels, and …lly all that lyued in that ….

…de the remem… be, to all ſuch as tro… ſuche as wolde folows the commaundemente and vocation of God, leauinge ſpirituall Egipte, the kyngedome of the Antichriſte and y^• abominations thereof. But Saule ſaueth the Fynge named Agag, and permitteth the people to ſaue the beſt and fatteſt of the beſtiall, to the entent ſacrifice ſhoulde be made thereof vntounto God. But lette vsus heare, howe thys is accepted.

Samuel befor admoniſhed of his inobediēce, cōmynge vntounto Saule a…feth what voyce was it whiche he hearde. The kynge aunſwereth the people hathe ſaued the fatteſt and beſt beaſtes, thereof to make ſacrifice, vntounto thy God: Here may be marked, that Saule hadde … ſure confidence in God: for he ſpeaketh as thoughe God apperteyned nothinge vntounto him. Samuel …ſ…ereth, ſuffer and I ſhal declare vntounto y^•, what y^• Lorde hath ſpoken vntounto the this nyghte.

And ſhortly he rebuketh hym moſte ſharpele, that he hadde not obeyed the voyce of the Lorde. But Saule ſtandinge in opinion that he had not offended: becauſe he did all of good entent, ſayeth, I hauehave obeyed the Lordes voice, I hauehave deſtroyed the ſynners of A male of, and onelyonly I hauehave ſaued the kyng, and the people hauehave preſerued certen be ſ…ll to be offerred vntounto God. And ſo defendeth h… his owne worke to be iuſt and righteous. But therto anſwereth Samuel, delyteth God in burnte offering, and not rather that hys voyce be obeyed? The ſynne of w…tche… …t is not to obei his voice and to be ſtubborne is the ſyn of Idolatry. As Samuel wold ſay, there is nothinge that God more …eq…eth of man, then obedience to his commaundemente: yea, he …referreth obedience to the ſelfe ſame ſacrifice ordeyned by hym ſelf. And no ſyn is more odious in goddes preſence, then to diſobey his voyce: For y^t eſtemeth God ſo odiouſe, y^t he doeth compare them to the two ſynnes moſte abominable, incantation and Idolatrye. So that diſobedience to his voice is very Idolatry. Diſobedience to goddes voyce is not onelyonly whē man doeth wickedly contrary to y^• preceptes of God: but alſo when of good zeale or good entente, as we cōmonly ſpeake, mā doeth any thing to y^t honor or ſeruice of god, not commaunded by the expreſſe worde of God. As in this matter plainly mai be eſpied. For Saule tranſgreſſeth not wickedly in mu… ther, adultery, or lyke external ſyn nes: but ſaue than aged and impotent king (which thing who wold not call a good dede of mercye) & permitteth the people, as ſaide is, …o ſaue certayn be friall to be offered vntounto the Lord: thinking that God ſhould therewith ſtand content and appleaſed: becauſe he & the people did it of good entent. But bothe theſe called Samuell Idolatry▪ Firſt, becauſe thei wereNota. done without anye commaundement of God: & ſecondly, becauſe in doyng therof he thoughte hym ſelf not to hauehave offended. And y^• is principal Idolatry, when oure owne inuentions we defende too be righteous in the ſight of God: becauſe we thinke them good, laudable and pleaſaunte. We maye not thinke vsus ſo free nor wyſe, that we maye do vntounto God and vntounto hys honor, what we thynke expedient. No, the contrary is cō maundedDem. 4. by God, ſayenge: vntounto my worde ſhall ye adde nothinge, nothing ſhalye diminiſh therefrō, that ye might obſerue y^t preceptes of your lord God. Which words are not to be vnderstād of the decalogue and lawe morall onelyonly: but of ſtatutes, rytes and ceremonies: for equall obedience of all hys lawes requireth God. 3. AndLeui. 10. in witnes therof Nadab & Abihu offeringe ſtraunge fyre, whereof God hadde geuen vntounto them no charge, were inſtantly as they offered puniſhed to death by fyre. Strange fyre, which they offered vntounto God, was a common fyre, & not of that fyre whiche God had commaunded to burne daye and night vponupon the aulter of burnt ſacrifice, which onelyonly ought to hauehave ben offered vntounto God.

O biſhoppes, ye ſhoulde hauehave kepte thys fyre, at morne and at euen oughte ye to hauehave layed faggottes therupō, your ſelfs oughte to hauehave clenged & carryed awaye the aſſhes: but God ſhal be holde.

In the puniſhment of theſe two aforeſayd, is to be obſerued, that Nadab and Abihu were the principall prieſtes next to Aarō their father, and that they were cōprehended, neither in aduoutry, couetonſnes, nor deſyre of worldly honour, but of a good zeale & ſimple entent were making ſacrifice, deſyring no profite of the people therby, but to honour God & to mitigate his wrath. And yet in y^e doyng of this ſelf ſame acte & ſacrifice were they conſumed away with fyre. Wherof it is plain that neither the preemmence of y^t perſon or man, that maketh or ſetteth vp any religion, withoute the expreſſe commaundement of God, nor yet the …, wherof he doeth the ſame, is accepted before God. For nothinge in his religion will he admit without his own word: but all that is added thereto doth he abhorre, and puniſheth the inuentors and doers thereof, as ye hauehave heard in Nadab and Abihu, by Gedeon and diuers other Iſraelites, ſetting vp ſome thinge to honor God, whereof they had no expreſſe commaundement.

4. A ſtory, whiche is recited in the popes cronicles, will I recite, whiche differeth nothinge frome this puniſhment of Nadab &c. Gregorius magnus in the time of the moſte contagious peſtilence, wherewith God puniſhed the iniquitie of Rome (for nowe was y^• wicked horne, that Antichriſt, ſpronge vp, and ſet in authoritie) in this tyme, I ſaye, Gregory the pope deuiſed a new honpringe of God, the inuocation of ſainctes, called the Latinie. Wherof in the ſcriptures neither is there authoritie nor commaundement: vppon whiche ſacrilege and Idolatrye God declared his wrath, euen as he did vponupon Nadab and Abihu. For in the inſtante houre, when firſt this …etanye was recyted in open proceſſion (as they call it) foure ſcore of the principal men, that recyted the ſame, horriblye were ſtriken by y^e plague of God, to death all in an houre. The papiſtes attribute this to the contagious ayre and vehemency of the plague. But it was none other thinge but a manifeſt declaration of goddes wrathe, for inuentinge and bringinge in into the churche a falſe and diabolicall religion. For whyle we deſyre ſainctes too make interceſſion and to pray for vsus, what other thinge do werthen e…eme the aduocation of Ieſus Chriſte not to be ſufficient for vsus. And what can be more deueliſh? Of theſe precedents, it is playn, y^• no man in earthe hathe power nor authoritie to ſtatute any thing to the honor of God, not commāded by hys owne worde

5. It profiteth nothing to ſay,Obiection. the churche hath power to ſet vp, deuiſe or inuent honoring of god, as it thinketh moſte expedient for the glory of God. This is the continuall cryeng of the papiſtes: the church, the church hath al power, it can not erre, for Chriſte ſayeth: I will be with you to the ende of the world: whereſoeuer is two or thre gadered in my name, ther am I in y^• myddes of them. Of thys falſely conclude they, the churche maye do all that ſemeth good for the glory of God, & whatſoeuer the churche doeth, that accepteth and approueth God.

6. I could euidently proue that, which they cal y^t church, not to be y^t church & ima…late ſpouſe of Ieſus Chriſt, which doeth not erre. But preſently Iaſke▪ if the church of God be bounde to this perpetuall precept: Not that thinge, whiche appeareth righteous in thyne owne eyes, that ſhalt thou do, but what God hath commaū ded, that obſerue and kepe. And if they …i…deny: I deſyre to be certified, who hathe abrogated and made the ſame of none effect. In my iudgement Ieſus Chriſte confirmeth the ſame, ſayeng my ſhepe heare my voyce, and a ſtraunger they will not heare, but flye from him. To heare his voyce (whiche is alſo the voyce of God the father is to vnderſtande and obey …nd to flye frō a ſtrāger, is to admit…e none other doctrine, worſ…ppinge, nor honoringe of God, then hath proceded forth of his owne mouthe. As he hym ſelf teſtifieth, ſayeng▪ al that is of the …er…e heare my voyce.

And Paule ſayeth, the churche … founded vponupon the foundatiō of …e prophetes & apoſtles, whiche foundation no doubte is the law, and the Euangile, ſo that it maye commaund nothing that is not cō …eyned in one of the two: for if ſo …t doeth, it is remoued frō y^• onelyonly foundation, and ſo ceaſſeth to be the churche of Chriſte. 7. Secondly I wold aske, if that Ieſus Chriſte be not kynge and head of his church? This will no man denye. If he be kynge, then muſt he do the office of a kynge, which is not onelyonly to guyde, rule & defend his ſubiectes, but alſo to make & ſtatute lawes, which lawes only are his ſubiectes bounde to obey, and not the lawes of anye forren princes. Then it becommeth the churche of Ieſus Chriſt to aduert what he ſpeaketh, to receyue and embrace his lawes, and where he maketh end of ſpeaking or law geuing. So y^• al y^• power of y^• church is ſubiect to goddes worde. And that is moſte euident by the commaundement▪ geuen of God vntounto Ioſua his choſen c…p…ayn, & leader of his people, in theſe words: be ſtrong and valyant, that thou maid… according to the holy law, whiche … ſe…uant …oſes commaunded vntounto the: decline not frō it, neither to the righte hande nor to the left …c. Let not the boke of the law… depart from thy mouth, but … in it bothe daye and night… that then maye kepe and do in all thinges accordinge to that whiche is writte… therein &c.

Here was … not permitted to Ioſu… to alt…r one iote, ceremony, or … in all the law of God: not yet for to … …e thereunto, but diligē …l… for to obſeru… that, which was commaunded. No leſſe obedience requyreth God of vsus, then …e did of Ioſue his ſeruaunt. For …e wil hauehave the religiō, ordeined by his onelyonly ſonne Ieſus Chriſt, moſte ſtraitlye obſerued, and not to be violated in any parte. 8. For that I fynde geuen in charge to y^• Apoca. ….congregation of Thiatira in theſe wordes: I ſay vntounto you and vntounto the reſt that are in Thiatira. Who that hath not the doctrine (meaninge of the diabolicall doctrine before reherſed) and who y^• knoweth not the depene… of Sathan: I will put vppon you none other burthē, but y^• which ye hauehave: hold till I come. Marke wel y^• y^• ſpirite of God calleth al, which is added to Chriſtes religion, the doctrine of the deuel & depe inuention of y^• aduerſarye Sathan: as alſo did Paule writing to Timothie. And Ieſus Chriſte ſayeth: I will laye vponupon you none other burthē then I hauehave alredy, and that, which ye hauehave, obſerue diligently.

O God eternal, haſt thou laied none other burthens vponupon oure backes, then Ieſus Chriſte layed by his worde? Than who hath burthened vsus with all theſe ceremonies, preſcribed faſting, cōpelled chaſtitie, vnlawful voues, inuocation of ſainctes, and with y^• Idolatry of the maſſe? The deuil, the deuill, brethren, inuented all theſe burthens to depreſſe imprudent men to perdition. 9. Paule writing of y^• lordes ſupper ſaieth: Ego accepi a Domino, quod & tradidi vobis, I hauehave receyued and learned of the Lord, that whiche I hauehave taught you. And conſider if one ceremony he addeth or permitteth too be vſed other, then Chriſte did vſe hym ſelfe: But commaundeth them to vſe with reuerence the Lordes inſtitution, vntill his returninge too iudgement.

10. Albeit Moyſes was repleniſhed with the ſprite of wiſedō, … was more familiar with God then euer was any mortall man: yet was there …ot of all the ceremonies referred to his wiſedome one iote: but all was commanded to him to be made, accordinge to the ſimilitude ſhewen vntounto hym, and according as y^• worde expreſſed. Of the which precedentes I thinke it is playne, that al, which is added to the religion of God, without his own expreſſe worde, is Idolatry. 11. Yet muſt I aū ſwer to an obiection obiected by the papiſtes: for neuer maye they abyde to be ſubiecte vntounto goddes worde. The apoſtles (ſay they) inObiection the counſell holden at Ieruſalem, ſet vp a religiō and made lawes, wherof no iote was conteyned in goddes worde: therfore y^• church now may do the ſame.

That there was any religion (that is honoring of god, wherby they might merit, as ye cal it, any thinge before God) inuented in y^e coūſal…ye neuer are able to proue. Preceptes were geuē, but neitherPreceptes were geuē. ſuche, nor to that entent that ye alledge. All preceptes geuen in that counſail had the commaundemēt of God: as after ſhalbe hearde.

Firſt let vsus heare the cauſe of theThe cauſe of the counſail at Ieruſalem. counſaill. Paule and Barnabas had taught amongeſt the gentils, y^• onelyonly ſayth in Chriſtes bloode iuſtifieth: and a greate multitude of gentils by their doctrine embraced Ieſus Chriſt, & by hym truely worſhipped God. VntoUnto Antiochia frō Iudea came certayn fals teachers, affirmyng: that oneles they were circumcyſed, according to Moyſes lawe, they coulde not be ſaued: as oure papiſtes ſaye this da…t, that trew fayth in Chriſtes bloude is not ſufficient pu… …atiō for our e ſynnes: oneles alſo …e bye their mombled maſſes.

This contrauerſitrobled the har…es and cōſciēces of the brethern: in ſo muche that Paule & Barnabas were compelled too go vntounto Ieruſalē vntounto Peter and Iames, and others, I thinke, of the apoſtles. Where a cōuention had: the queſtion was proponed, whether the gentiles ſhoulde be ſubiect to obſeruation of Moyſes lawe, or nor? That is whether onelyonly fayth in Ieſus Chriſt did iuſtifie, or ne ceſſarye was alſo to iuſtification the law obſerued. After great cō tention: Peter expoūded: howe y^t the houſe of Cornelius, beyng allCornelius. gentils, had by his preachinge receyued Ieſus Chriſt, & were decia red in his preſence iuſte & righteouſe before God: for they did receyue the holye Ghoſte viſiblye, not onelyonly without obſeruacion of Moſes lawe, but alſo before they had receyued any ſacramētal ſigne of Chryſtes religion. Peter concludeth, that to p…e a yoke vponupon the brethrēs neck…s, which yoke might none of the Iewes beare thēſelfes, was nothyng but to tempte god, that is, to proue if god woulde bee pleaſed with ſuche lawes and ordinaunces as they would lay vpō the neckes of men wythoute hysConcluſiō of the con̄ ſayll. owne worde, whyche were moſte extreme impretie: and ſo cōcludeth he that the gentils ought not to be burthened wyth the law. Hereafter declared Paule and Barnabas what wonderouſe woorkes God had ſhewen by them amongeſt the gentils, who neuer obſerued Moſes lawe▪ and laſt Iames, who appeareth vntounto me principall in that counſeil, for he collecteth the ſcrip tures and pronounceth the fynall ſentēce, as ye ſhall heare plainly) declareth that the vocation of the gentiles was prophecied before. And that they ſhould be accepted and accompted to be the people of God, without obſeruation of Moſes lawe: Adding that no mā ought to enquyre a cauſe of gods workes. And ſo pronūceth he the ſentence, that their libertie ſhould not be diminiſhed. Aduert now y^e cauſe, the proceſſe and determination of this counſayl. The cauſe was to enquyre the veritie of certeyn doctrine. That is, whether the gentils ſhoulde be charged w^t the obſeruation of Moſes lawe, as was affirmed and taughte by ſome. In this matter they proceded bi example of goddes works, findinge that he had accepted the gentils without any thraldom or ceremony obſerued. Laſt are produced ſcriptures, declaringe ſo to before ſpoken. And accordinge to all this, it is concluded and deſyned that the gentilles ſhall not be burthened with the lawe. What congruence, I praye you, hauehave theQueſtion. Antichriſtes counſails, with this counſail… of the apoſtles? The apoſtles gathered to conſult vpō the veritie. The papiſtical counſails are gathered for pryuate cō moditie, vpſetting of Idolatry & all abomination: as their determinatiōs manifeſtly proue. The apoſtles proceded in their counſails, by conſideration of goddes workes, & applienge of thē to the preſent cauſe, whe…upō deliberatiō was to be … & determined as … … cōmaūded. But the … … their coūſails procede, according as their wiſedō, & fooliſh b… thinkes good & expedient. And concludinge not onelyonly without authoritie of gods ſcriptures, but alſo manifeſtly cōtrary …o the ſame. And that I offer me moſte clerely for to proue, if anye wold deny or alledg y^• ſo it is not.Obiection

But yet ſay thei, the apoſtles cō maunded the gentils to abſteyn from certein thinges, wherof thei had no commaundement of God. Let vsus heare the thinges▪ inhibited. Ye ſhall abſteyne, ſayeth the epiſtle ſent to Antiochia, frō fornication. This is the cōmaundement of God. So although y^• gē tils eſtemed it to be no ſyn, yet is it expreſly forbidden in goddes lawe. But it foloweth frō thinges offerred vntounto Idols, from ſtrangeled and from bloudde, ſhall ye abſteyn. If the cauſes mouing the apoſtles to forbid theſe thinges be well conſidered: it ſhalbe foūd that they hadde the expreſſe commaundement of Ieſus Chriſte ſo to do,

The ſprete of trueth & knowlege, workinge in the apoſtles with all abundance, ſhewed vntounto them y^• nothinge was more profitable & more mighte auaunce the glory of God, and encreace the churche of Chriſte, than that the Iewes and gentils ſhoulde vſe together in familiaritie and dayly conuerſatiō, that by mutuall companye louelove might encreace. One thinge was eaſy to be eſpied, that the Iewes coulde not haſtely be perſwaded, that the eating of meates forbidden in Moyſes lawe was no ſyn before God. For difficill it is to pull forth of the hart that, whiche is planted by goddes own word, So that the Iewes wolde hauehave abhorred the company of the gentils, i… they had eaten in their preſence ſuch meates, as were forbidden in the lawe. The apoſtles conſidered that the abſteyning frome ſuche thinges, was nothinge pre…udiciall too the libertie of Chriſtians. For with the time, & as the Iewes grew more ſtrong, & were better inſtructed, they wolde be nothinge offended for ſuche matters. And therfore commaunded they the gentils too abſteyn for a tyme. For that it was not a perpetuall precept, declareth this day, when no man holdeth eatinge of ſuche thinges ſynne. But what precept had they ſo to do? The laſt and new precept geuen by Ieſus Chriſt to hys diſciples: that eueryevery one louelove other as he hathe loued vsus. May not Chriſtiā louelove commaunde that none of vsus do in the ſight of other, that which may offende or trouble the conſcience of the infirme and weake? So witneſſeth Paule, affirming that if a man eate with offence, he ſynneth. And by vertue of this ſame precepte the apoſtles forbid that the gentils ſhall eate thinges offerred vntounto Idols &c: that bearig ſome parte with the infirmitie of the Iewes, they might grow together in mutuall amitie & Chriſtiā louelove. And theſe are the traditions of the▪ Seniours, whiche Paule commaunded to be obſerued. I praye you what ſimilitude hauehave oure papiſticall lawes with thys precept of the apoſtles?

But greatly it is to be maruayled that men do not aduerte: thatNota. the bo…e of the Lordes law, that is of all his ordinaūces, teſtamēt, promyſe and exhibition thereof was ſealed and confirmed in the dayes of the apoſtles, the effecte and contentes thereof promulgate and publiſhed, ſo that moſte extreme unpietie it is, too make any alteration therein. Yea, and the wrath and fearfull maledictiō of God is denunced to fall vponupon all them, that dare attēpt to adde or diminiſhe any thynge in his religion, confirmed and proclamed by his owne voyce.

O papiſtes, where ſhall ye hyde you frome the preſence of the Lorde? ye hauehave peruerted his lawe, ye hauehave taken away his ordinaunces, ye hauehave placed vp iour own ſtatutes in ſtead of his. Wo and dānation abideth you. Albeit that y^e apoſtles had made Lawes, other then the expreſſe worde commaunded, what apper teyneth that to you? hauehave ye the ſpirite of trueth and knowledge in aboundaunce, as they hadde? was the churche of Chriſte lefte vnperfyte, after the Apoſtles dayes?

Bringe your ſelfes to mynde, and be aſhamed of youre vanitie. For all men whoſe eyes Sathan hath not blynded, may eſpye that neither wyſedome nor authoritie of man may change or ſet vp any thinge in y^• religion of God, without his owne expreſſe commandement and woorde. And thus I thinke the firſt parte of my argument ſufficiently proued: whiche is that all worſhipping, honoring or ſeruice of God inuented by the brayne of man, in the religion of God withoute his owne expreſſe commaundement, is Idolatry.

But in vayn will ſome thinke that all this laboure hauehave I tak…: for no man of hole iudgement any parte of this wolde hauehave denyed: nor yet doeth it proue any thynge of m…ne entent. For the maſſe is not the inuention of man, but the very ordinance of God. Then deſcende I to proue the maſſe to be the mere inuention of man, ſetvp withoute all commaundement of God.

And firſt of this name, Miſſa, whiche we call the maſ…e, wold I aſke at ſuch as wolde defend that papiſticall abomination, of what ſpirite is it inuented? That miſſa ſhall ſignifye a ſacrifice for y^• ſynnes of the quicke and the dead? Of the ſpirit of God? or of y^• ſpirit of mā? or of what originall is it deſcended? Some will anſwer from the Hebrew dictiō, Miſſah, whiche after ſome doeth ſignifye an oblation or a gifte. Lyke as tribute, whiche the inferior offereth or payeth to the ſuperiour. In the Hebrue tunge I confeſſe my ſelf ignorant, but hauehave (as God knoweth) feruent thirſt to hauehave ſome entrāce therin, and ſo of the Hebrue dic…ion can not contend. But men of great iudgemēt in the ſame …ūge ſay: y^• no where in ſcriptures Miſſah, betokeneth an oblation. But admitting that ſo it did, what ſhal they be able to proue there by? My queſtiō is if the ſpirite of god hath inuented & pronounced thys dictiō Miſſa, to ſignifie a ſacrifice for the ſinnes of the quicke and the dead: which if they be not able to preue, than muſt they nedes confeſſe that it is of mans inuencion, and not of gods impoſitiō. I cold geue vntounto them a more apperante cauſe and der…acion of that diction Miſſa: but of y^• name I am not greatly ſol…. Secondly I deſire to be certified what they call their maſſe: Whether the hole actyon wyth all ceremonyes, vſed now of olde, or a part thereof?

It wil not ſatiſfie the hartes of all godly to ſay S. Iames and S. Peter celebrated the firſte Maſſe in Ieruſalem or Antioche. If it ſo wer, one of y^• two celebrated firſt and the other after: but neither of … two can be proued by ſcripture. Great meruayl it is, that ſo manifeſtly men ſhame not to lie. Peter and Iames (ſaye the papiſtes) celebrated the firſte maſſe. But I ſhall proue that pope Sixtus was …he firſt, that did inſtitute y^• Aulters. …elix the firſte of that name did conſecrate them, and the temples bothe. Bonifacius commaū dedPape qu… miſſam inſtituerunt. y^e aulters to be couered with cleane clothes. Gregorius Magnus commaunded the candels to be lighted at the Euangile: & dyd inſtitute certeyn clothes. Pontianus commaunded Cōfiteor to be ſayde. And wherefore ſhoulde I troble you & myſelf both, in reciting what eueryevery Pope added? ye may for two pēce hauehave the knowlege what eueryevery pope added, vntil at laſt was cōpact & ſet vp the hole bodi of y^• blaſphemous Idoland yete ſhame they not to ſay S. Peter ſayed the firſte maſſe, although that many hundreth yeares after hym, no ſuche abominable ceremonies were inuented.Euaſion. But they ſay: all thie ceremonies are not of the ſubſtance of y^e maſſe but are added for good cauſes. What commaundement hauehave thei receyued to adde any thing to the ordinance of God, for any cauſe appearing to them? But let them certifye me what is the maſſe. The Canō, wil they anſwer, with the wordes of conſecration. Who is a… or of the Canon, can they precyſely tell? Be well aduiſed before ye aunſwer, leſt by neglecting yourſelf, ye be proued lyars. Will ye ſaye that y^e apoſtles vſed your Canon▪ ſo ye hauehave affirmed in tymes paſt.Impro… tion of the Canon.

I… the Canon deſcended from the apoſtles to y^• popes, bolde & maleparte impietie it had ben to hauehave added anye thynge thereto. For a Canon is a full and ſufficient rule: which in all partes and pointes is perfyte. But I will proue diuers Popes to hauehave added their portions too this holye Canon. If they will deny, aduyſe what added Sergius, what Leo, and what added Leo, and what added the two Alexanders? for I …ay not abyde preſently to recite all. But if they doubte their owne lawe ſhall certefye them.

Secondly, the remembraunce of the names of ſuche men, who were not borne manye hundreth yeares after the dayes of y^• Apoſtles, declareth the Canon not to hauehave ben inuented manye yeares after the apoſtles. For who vſed to make mencion of a man in hys prayers before he be borne? And mayſters memory is made in the Canon of ſuche men and women, of whoſe holynes and godly lyfe credible hiſtories make litle mentiō, which is an euidēt teſtimony that your holy Canon is vayne & of none effecte. And if any will take vponupon him to defend the ſame: I will proue that therein is indigeſt, barbarous, fooliſh cōgeſtiō of wordes: imperfection of ſentence, vngodly inuocations & diabolicall co…inrations. And this is that holy Canon, whoſe auctoritie …ecelled all ſcriptures. O it was …holy, it mighte not be ſpoken …ynly as the reſt but ſecretly it …hou…th i… to be whiſpered. That …as not euil deuiſed, for if all mē …d heard it, ſome wolde hauehave eſ…ed the vanitie therof. But too the woordes of conſecration, by whome hauehave thei that name, Ide ſire to knowe? By Ieſus Chriſte will they ſaye. But no where are thei able to proue that the words, whiche he pronunced in his laſte ſupper, called he or any of his apoſtles after him woordes of conſecration. And ſo hauehave they receyued y^e name by authoritie of mā. Whiche are the woordes lette vsus heare. Accipite et manducate ex hoc omnes. Hoc eſt enim corpus meum: ſu…iliter et calicē poſt quā coenauit dicens. &c. Let vsus enquyre, if any thing be here added to Chriſtes wordes, or if any this be changed or altered therein. Fyrſte in whiche of the Euangeliſtes are theſe woordes, Ex hoc omnes, ſpoken of the breade▪ Ieſus Chriſte dyd ſpeake theym of the cuppe: but not of the bread.

O papiſtes, ye hauehave madeNota. alteration, not ſo muche in wordes as in dede: and of the ſelfe action cōmaūded to be vſed by him. Ye permitted all to eat of y^e bred, but of the cuppe ye reſerued too you clypped in y^e crounes & anoin …ed vppon the fyngers. And in payn of your great anathematization, of your great curſing, ye forbad that any layed preſumed too drinke therof. But tel me papiſtes were the apoſtles be clypped and ſinered as you be? Or wil ye then ſaye that the congregation of the Corinthiā … were papiſt prieſts? I thinke ye will not. And yet they all drancke of the cuppe, lyke as they eate of the bread. Marke brethren, that of Chriſtes owne wordes they make alteration. But let vsus procede. They ſay: Hoc eſt enim corpus meum. I praye them Newe where fynd they, enim. Is not this their owne inuention, & added of their owne brayn? O, here make they a greate matter, & here lyeth aſecrete miſterye and hydde operation. For in fyue wordes conceyued the virgyn Mary, ſaye they, when ſhe conceyued the ſonne of God. What if ſhe hadde ſpoken ſeuen, tenne, twenty wordes? Or what if ſhe had not ſpoken three: ſhoulde thereby the determinate coūſail bene impeded? But o papiſies, is God a …glar? vſeth he certeyn numbre of wordes, in performinge hys entent? But whereto are ye aſcended▪ too be exalted in knowledge & wyſedome aboue Ieſus Chriſte. He ſaieth only: Hoc eſt corpus meū. But ye, as thoughe there lacked ſome thinge neceſſary requiſyte, hauehave added enim: ſayeng, Hoc eſt enim corpus meum. So that your affirmation maketh all perfyte. Conſider I exhorte you, beloued bret̄hren, if they hauehave not added here of their owne inuention too Chriſtes woordes. And as they adde, ſo ſteale they frome them▪ Chriſte ſareth: …oc eſt corpus meum quod pro vobis datur, or frāgitur: This is my body, which is geuen for you, or which is broken for you. Theſe laſt woo…des, wherin ſtande oure hole comfort, omitte they, and make no mention of them. And what can be iudged more beld or wicked, then to alter Chriſtes wordes? To adde vntounto them, and to dyminiſhe frō them? had it not ben conuenient, that after they hadde introduced Ieſus Chriſte ſpeakinge, that his owne wordes had ben recyted, nothing interchaunged, added nor dimyniſhed: Whiche ſeinge they hauehave not done, but hauehave done y^e expreſſe contrary, as before is proued: In vayne I thinke it is further to laboure to proue the reſte of thys abominable action, to be inuented and deuiſed by the fooliſh brayne of man, and ſo can it not be denied to be Idolatry. It ſhall not profit them to ſaye the Epiſtle ſi Euangely is in the maſſe: where unto is nothing added. What ſhall they proue therby? For the Epiſtle & Euangely, as them ſelfes do confeſſe are not of the ſubſtance of y^• maſſe. And although they were, it dyd nothinge excuſe the reſt of that Idolatrye. For the deuil may ſpeake y^e wordes of God and hys falſe prophetes alſo: & yet therby are they neither better nor more holy. The Epiſtle and Euangely are goddes woordes, I confeſſe, but there are they ſpoken for no edificatiō of the people: but for to be a cloke vntounto y^e body of y^• miſche nous Idolatry. All the action is abominable, becauſe it is the inuē tion of man, & ſo a few or certeyn good wordes cā not ſanctify that hole maſſe & body of abominatiō.

But what if I ſhall admitte to the papiſ…es: that the hole action of the maſſe were the inſtitution and very ordinounce of God, and neuer one iote of mans inuention therein? I admitte it be the ordinaunce of God as it is not) yet will I proue it abomination before God.

¶ The ſeconde ſyllogiſme.

All honouringe or ſeruice of God, whereunto is added a wicked opinion: is abomination. VntoUnto the maſſe is added a wicked opinion. Therfore it is abomination.

The … part, I thinke, no godly man …. And if any wolde, I aſ …e what made the ſelf ſame ſacrifice, inſtitute and ordeyned to be vſed by goddes expreſſe commaundement, odi…uſe & abominable in his ſight. As it is written, bring vntounto me no more youre vayne ſacrifices, your burnt offeringes is abomination, your new moones, ſabboths & conuentiōs, I maye not abyde youre ſolemne feaſtes, I hate thē frō y^e hart. AndEſay. 66.Isa 66 alſo, who ſ…eyeth an oxe in ſacrifice, kylleth a man: that is, doeth me no leſſe diſhonour, than if he killed a mā. Who ſlayeth a ſhepe ſayeth he, choketh a dogge. Who brought meat offringes vntounto me, doeth offer ſwynes bloud. Theſe two beaſtes, the dogge & ſwyne, were abominable to be offered in ſacrifice, the one for the cruelty, the other for fylthines. But o prieſtes, your ſacrifices are mixed w^t the bloudde of dogges & ſwyne: while that on the one part moſte cruelly ye do perſecute the profeſſors of Chriſtes worde: vponupon the other parte your ſelfs lyue moſte filthily. The prophete procedeth: who maketh a memorial of encēſe prayſeth the thinge that is vayne.Amos. 5.Amos 5 Amos. I hate and deteſt your ſolemne feaſtes, I will not accepte youre encenſe: your burnt offringes and meate offeringes are not thankefull before me. And whye all this: becauſe ſaieth y^e prophete Eſaye, they hauehave choſen theſe inEſai. 66.Isa 66 their owne wayes, and their hartes hauehave delyted in their abominations. And playn it is that theirfore ſayd ſacrifices were commaū ded to be done by God▪ and were not inuented, no not one iote therof, by mans wyſedom. Reade the bokes of Moyſes, Exodus & Leuiticus, and thou ſhalte perceyue them to be very commaundementes of God, and yet ſayeth y^• Prophete, they hauehave choſen theym in their owne wayes. Wherby y^e prophet ment and vnderſtode, y^t they had added vntounto them an opinion, whiche made them to be abominable before God. This opiniō was as in the ſame prophet and diuers others maye be eſpied: That by workinge of the externall worke, they mighte purchaſe the fauoure of God, & make ſatiſfaction for their ſinnes bi the ſame ſacrifices. And that I collecte of Ieremye ſayeng: ye beleue falſe woordes,Iere. 7.Jer 7 whiche ſhall not profit you. For when ye hauehave ſtolen, murthered, committed adultery, and periury &c. Then ye come and ſtād before me in this hous, whiche hath my name geuen vntounto it, and ye ſay: we are deliuered or abſolued, albeit we hauehave done all theſe abominations. Thei thought and verely beleued their ſynnes to hauehave ben remitted by vertue of their ſacrifice offered. But Eſay aſketh ofEſay. 55.Isa 55 them, why ſpēd ye ſiluer for that, which is not ſure: & cōſume labor, for that, which doeth not ſacyat? Ye do hyde youre ſelfe with leaſinges (but they eſtemed them to hauehave ben verites) & ye make a bād or couenāt with death, but it ſhall not ſtāde, for when deſtructiō cō meth, it ſhall ouerwhelme you. Their fals prophetes had taughtEſai. 18.Isa 18 them to cry peace peace, when yet there was no peace in their conſcience: for they which dyd eate y^e ſynne of the people (as oure peruers prieſtes hauehave long done) forOſe. 7. Iere. 2.Hos 7Jer 2 the more wicked men were, the more deſyre they had of y^e maſſe: thinking by vertue therof all was purged. The peſtilent prieſtes of Moyſes law, as witneſſed y^e prophetes, cauſed y^e people to beleue, that by oblation of the ſacrifice they were iuſt and innocente, and durſt deſyre, for ſuche offerings, plague and the furor of God to be remoued. But it is aunſwered vntounto them by y^• prophet Micheas: ſhall I come in his preſence with burnt offeringes, and yeare olde …ambes? or doeth a thouſand rammes pleaſe him? or tenne thouſād boyt of oyle? Shall I geue my fyrſt ſonne for expiation of myne iniquitie? Or y^e frute of my wōbe a ſynne offeringe for my ſoule? Here the prophete plainly witneſſeth that no externall worke, how excellēt that euer it be, doth purge or make ſatiſfaction for ſyn. And ſo of the precedentes it is playn, that a wicked opinion, added too the very worke, ſacrifice or ceremony, commaunded to be done & vſed by God, maketh it abomination and Idolatry. For IdolatryNota. is not onelyonly too worſhip y^e thinge, whiche is not God, but alſo too truſte or leane vntounto that thing, whiche is not God, and hath not in hytſelfe all ſufficiencye: and therfore Paule calleth couetouſe men Idolatrors: becauſe their cō fidence & truſt is in their rydyes. Muche more wolde he call hym an Idolatror, whoſe hart beleueth remiſſion of ſynnes by a vayne worke, done by him ſelfe or by an other in his name. But now let vsus heare, if vntounto the maſſe be ioyned a wicked opinion.

It hath ben holden in commonOpinion holden of the maſſe. opinion. It plainlye hath ben taught, by law it is decreed, and in the wordes of the maſſe it is expreſſed: that the maſſe is a ſacrifice and oblation for the ſinnes of the quicke and the dead. So y^t remiſſion of ſynnes vndoubtedlye was beleued by that ſame action and worke, preſentlye done by the prieſt. Sufficient it were for me, by the playn woordes of the foreſaid prophetes here for to cōclude it abominatiō: ſeing they playnly ſhew y^• remiſſiō of ſynnes cōmeth onelyonly of the mere mercy of God, without all deſeruinge of vsus or of our worke, proceding of our ſelfs …s Eſaye writteth ſayenge, I am …e, whiche remoueth thyne iniquitie, & that for myne own ſake. But if I ſhall proue this foreſayd opinion, whiche hath ben holden of the maſſe to be fals, deceyuable and vayne, and that it is no ſacrifice for ſynne, ſhall then eyther cō ſuetude, long proceſſe of tyme, or multitude of papiſticall patrons defend that it is not abominatiō and Idolatrye? And firſte I aſke who offereth this ſacrifice, and what is offered? The prieſt (ſayeth y^e papiſtes) offreth Ieſus Chriſte vntounto the father. Than demaunde I, if a man can offre vntounto God a more precious thing than hym ſelf? And it appeareth that not.

For Paule commaundeth that we offre vntounto God a holy, liuely and reaſonable ſacrifice, which he calleth oure owne bodyes. And Ieſus Chriſt, hauing nothinge more preciouſe then hym ſelf, dyd offer vp hym ſelf. If Paule had knowē any other ſacrifice, after the death of Ieſus Chriſt (that is, in all the tyme of the new teſtamente) more acceptable vntounto God, then y^e mortification of oure owne bodyes, wold he not aduertiſed vstherof?Nota. If there was any other ſacrifice, and he dyd not know therof: then led not y^e ſpirit hī in to all veritie, whiche to ſaye were blaſphemy. If he knew it, and yet dyd not aduertyſe vsus therof: than dyd he not the dutie and office of a trew preacher: and that to affirme were like imp…tie. If any might hauehave offered Ieſus Chriſte, but hym ſelfe onelyonly: In vayn it had ben to hym to hauehave ſuffered ſo cruell torment in hys owne perſon, by oblatiō of hym ſelf. And ſo to affirme that a mortall man may offer him, who is immortall God: In myne opinion is malepart proudnes. But let vsus heare more: Paule ſaieth byHebre. 10. one oblation hath he made perfyt for euer them, whiche are ſanctifyed. And alſo remiſſiō of ſynnes once gotten there reſteth no more ſacrifice. They will not auoyde Paules wordes, althought they ſaye Paule ſpeaketh of the Leuiticall ſacrifice. No papiſtes, he exciudeth all manner of ſacrifice, ſayeng: Nulla amplius reſt at oblatio, no more ſacrifice reſteth.

And that teſtifieth Ieſus Chriſt hym ſelf vponupon the Croſſe: ſayeng, Conſu…a…um eſt: that is, what euer is requyred, for pacifyenge my fathers wrath, iuſtly moued againſt ſynne: what euer is neceſſary for reconciliaciō of mankynd to the fauoure of my eternall father: and what euer the purgation of the ſynnes of the hole worlde requyred, is now complete & ended: ſo that no further ſacrifice reſteth for ſynne. Heare ye papiſtes, two witnes ſpeake agaynſte you. How can ye denye the opinion of your maſſe to be fals and vayn? Ye ſay it is a ſacrifice for ſyn: but Paule and Ieſus Chriſte ſay the onelyonly death of Chriſt was ſacrifice ſufficient for ſynne, and after it reſteth none other ſacrifice ſpeake, or els ye are lyke to be cō demned. I knowe ye will ſaye:Aunſwere of papiſts. it is none other ſacrifice, but the ſelfe ſame, ſaue that it is iterated and renewed.

But the wordes of Paule byndContra. you more ſtrayte, then that ſo ye may eſcape, for in his hole diſputation contendeth he not onelye, that there is none other ſacrificeNota. for ſynne, but alſo that the ſelfe ſame ſacrifice once offered is ſufficient, and neuer maye bee offerred agayne. For otherwyſe of no greater price, value nor eſtimation, ſhoulde the death of Chriſte be, then y^e death of thoſe beaſtes, whiche were offered vnderunder the lawe: whiche are proued to be of none effect, nor ſtrength, becauſe it behoued them often tymes to be iterate.

The apoſtle by comparing Ieſus Chriſte to the Leuitical prieſtes, and hys ſacrifice vntounto theirs maketh the matter playne, that Chriſt might be offered but once. Fyrſt the Leuitical prieſtes were mortall, and therefore it behoued them to hauehave ſucceſſours.

But Chriſte is an eternall prieſt, and therefore is alone, and nedeth no ſucceſſour. The Leuiticall prieſtes offered the bloud of beaſtes: but Ieſus Chriſte offered hys owne body and bloud. The Leuiticall prieſtes, for impotency of their ſacrifice, did iterate the ſame. But the ſacrifice of Ieſus Chriſte, hauinge in itſelfe all perfecti… nedeth not to be iterate. Yea, to affirme that it oughte (or maye) be iterate, is extreme blaſphemy. For that were too impute imperfectiō thereupō, cōtrary to y^e hole religion, and the playn wordes of Paule, ſayeng: ſuch is ourHebre. 7. hye prieſt, holy, iuſt, ipolute, ſepera… from ſynners, and hyer then the heauens: to whom it is not neceſſary eueryevery daye to offer, as did th… …ſtes, firſt offer for their o… ſynnes, and then for y^e ſynnes of the people. For y^• he hathe done once, when he offered hym ſelfe.

What wordes cā be more plain▪ Here Paule ſheweth all cauſes, wherefore it nedeth not Chriſt to be offered agayn. And wolde conclude that he maye not be offered agayn.

Yet ſay they, it repugneth nothingPapiſtes. that we offerre Chriſte: ſo that he offerre nothym ſelf.

The text ſayeth playnly as beforeAunſwere▪ is ſhewed, that Chriſte onelyonly might offerre hym ſelf: which ſacrifice is ſufficiēt, & neuer may be offered agayn. For if it had behoued hym to hauehave ben oftener offered then once, he ſhoulde hauehave ſuffered often tymes, from the beginninge of the world. But once hathHeb. 9.Heb 9 he appeared for the away takinge of ſynne, offering hym ſelf. ThatHebr. 10.Heb 10 is, of hys own body once ſlayne, now lyuing, and may ſuffre death no more. For by hys onelyonly one ſacrifice hath he made vsus perfyte & ſanctifyed for euer. Here is aunſwered to that obiectiō, that ſome obiecte: Men eueryevery day fyn, therfore it is neceſſary, that eueryevery day be ſacrifice made for ſynne. PaulNota. ſayeth by one ſacrifice hath he cō ſūmat vsus for euer. For other wais hys death were not the onelyonly and ſufficient ſacrifice for our ſynnes: which to affirme, were blaſphemation.

And ſo there reſteth of oure hole redemption nothing but his ſecond cūming, whiche ſhalbe to iudgemēt. Where we, depending vppon hym, ſhall receyue glorye and honour: but hys ennemyes ſhalbe made a footeſtoole too hys fete. Not that I meane, that hys death oughte not to be preached, and the remembraunce therof extolled, and prayſed in the right miniſtration of his ſupper: but none of theſe two be ſacrifice for ſynne.

What wil ye aunſwere to this,Queſtion. whiche Paul produceth againſt youre maſſe? He plainly ſayeth, there is no ſacrifice for ſynne, but Chriſtes death onelye &c. And that neither may ye offer him, norPapiſtes aduerte. Euaſion. yet that he maye offer hym ſelfe any more.

Ye will ſaye it is a memoriall ſacrifice, vnderunder the whiche Ieſus Chriſte is offered vntoo the preſence of God the father by thee churche, vnderunder the apperaunce of breadde and wyne for remiſſion of ſynnes.

I aunſwere with Paule: Apparet nunc in conſpectu Dei pro nobis, he appeareth nowe in the preſence of God for vsus: ſo that it is not requiſyte that anye manne offerre or repreſente hym too the father.

For that he doeth hym ſelfe, makyng continual interceſſiō for vsus. But let vsus conſider this doctrine more depely. The church, ſay thei, offered Ieſus Chriſt vntounto God y^• father for a memoriall ſacrifice, or in a memoriall ſacrifice. Is there any obliuiō or forgetfulnes fallen in God the father? Hath he forgotten the death and paſſiō of Ieſus Chriſt, ſo that he nedeth to be brought in memory thereof, by any mortall man: Beholde brethern, howe that imp…etie diſcloſeth and declareth it ſelfe. Can there be any greater blaſphemye, than for too ſaye God the father hath forgotten y^• benefites, which he gaue to mankynd in hys onelyonly ſonne Ieſus? And who that euer will ſaye, that they offer any memoriall ſacrifice or remembraūce therof vntounto God: Doeth plainly ſay that God hath forgotten thē.

For otherwyſe, what nedeth a repreſentation or remembraunce? Aduerte papiſtes, and conſider how Sathan hath blynded you. Ye do manifeſtlye lye, and do not eſpy the ſame, ye do blaſphem God at eueryevery woorde, and can ye not repent. They ſaye it is ſacrificium.Papiſtes. Speake more: for a memoriall ſacrifice it can not be.

They ſaye, it is ſacrificiū applicatorium. A ſacrifice, whereby they may and do applye the merites of Chriſtes paſſion vntounto ſynners. They will be layars too of plaiſters, but I feare the wounde be not well ryped, and therfore y^• the playſter be vnprofitable. Ye ſay…, ye maye applye the merytes of Chriſtes paſſion, to whome ye liſt▪ This is proudly ſpokē. Then may ye make peace with God at youre pleaſure. But the contrarye ſpeaketh he in theſe wordes: whoEſai. 27.Isa 27 may make. Here God ſaieth y^e, as none mai moue his wrath againſt his choſē (& here of ought ye to reioyce brethren, the Pope nor hys prieſtes, nor biſhoppes, what ſoeuer may not cauſe God to be angry agaynſt you, albeit they curſe you, with croſſe, belle and candel) ſo maye no man compelle hym too louelove nor receyue in fauoure, but whome it pleaſeth hys infynyte goodnes. Moyſes, I confeſſe, prayed for the people, when God was diſpleaſed with them. But he ſpeaketh not ſo proudly as you do. But either deſyreth God to remit y^e offence of y^e people, or els to deſtroi him to gether W^t thē, I fear y^t your louelove be not ſo feruēt, he obteyned his petition of God. But wil ye ſay ſo it was determinate before in the counſayll of God? Aduyſe you well. The nature of God is to be fre & thrall vntounto nothinge. For although he is boūd & obliged to fulfill all y^t his worde promitteth to y^e faithful beleuers, yet is y^t neither ſubiectiō nor thral dome: for frelye he made his promis, & frely he doeth fulfill the ſame. I deſyre to be certified, where God made his promiſſe vntoo you papiſte prieſtes: that ye ſhould hauehave power to appli (as ye ſpeake) the merites of Chriſtes paſſion, to all & ſondry, who tolde or nūbred money to you for y^t purpoſe. Taketh God any part of the profitte that ye receyue? Alas, I hauehave cōpaſſion vpō your vanitie: but more vponupon y^e ſymple people, y^t hath ben deceyued by you & your fals doctrine. Are ye better heard with god then Samuel was? He prayed for kyng Saule, and that moſte feruētly, & yet obteined not his petitiō, nor mighte not applye any merites or holines vntounto him.

And it is ſayde to Ieremy, pray thou not for this people, for my hart is not to wardes it: ne though Moyſes and Helyas ſhould prayIere. 14.Jer 14 for them, yet wolde I not heare them: for they louelove to go wronge, and do not abſteyn fro iniquitie: albeit they faſt and cry, yet wil I not heare them. And althoughe they offre burnte ſacrifice, I take no pleaſure in it: & therfore praye not for this people, nor yet make any interceſſiō for them, for I wil not heare the. What ſay ye to this wordes papiſtes: the prophete is forbidden too praye. For God ſayeth: he neither will heare hym nor yet the people, he will accept none of their ſacrifices, & that becauſe the people manifeſtly rebelled agaynſt God, reioyced in iniquitie, committed Idolatrye and abomination. And he manifeſtly ſheweth y^t nothing maye appeaſe hym, but true repentance and conuet ſion agayn vntounto God.

O prieſtes, haeth there not as great iniquitie abounded in your dayes, as euer dyd from y^e beginninge: HaueHave ye not ben entyſars and leaders of the people too all Idolatrye: Yea, hath not the miſcheuous example of youre abominable lyues, prouoked thouſands vntounto iniquitie: And yet do ye ſay that ye maye apply the merites of Chriſtes paſſion, to whom ye liſt. Heare ye not that God neuer wil accept prayers nor ſacrifice, whyleſt trew repentaunce were foūd? Of that ye were dumme, and alwayes kept ſilence. Your clamor and cryēg was, come, come to the maſſe, bye with money, ſubſtāce & poſſeſſions, remiſſion of your ſinnes. We hauehave the merites of Chriſtes paſſion, we maye offer Ieſus Chriſt vntounto the father, whome he muſt nedes receyue for an acceptable ſacrifice and ſatiſfaction of all your ſynnes. Thinke not brethren that I alledge anye thinge vponupon them, which they them ſelfs do not ſpeake: as their owne lawe and maſſe ſhall teſtifye in the beginninge of the Canō. The proud prieſt lifting vp his eyes, as that he had God euen alwayes boūd to his commaundemente ſayeth: we beſeche the moſte merciful father, by Ieſus Chriſt oure Lord: that thou receyue and bleſſe thys vnt…ſted ſacrifice (vnſauerye ſacrifice truely he might hauehave ſaid) whiche we offre to the for thyne vniuerſall churche.

O proude and peruerſſe papiſt prelates and prieſtes, who gaue you that authoritie? Is it not expreſſely forbidden by the apoſtle Paule, y^t any man ſhould vſurpe the honor too make ſacrifice: excepte he be called by God as was Aaron? HaueHave ye the ſame commaundemente, whiche was geuen vntounto Aaron▪ hys ſacrifices are abrogated by Chriſte. Let vsus heare where ye are commaunded to make ſacrifice? Serche the ſcriptures, but ſerche theym with iudgement. It wil not be, hoc facite, for that is ſpoken of eatinge, drinkinge, and thankeſgeuing, and not of ſacrifice making. Nor yet wil the order of Melchi ſedeck, nor the text of Malachias proue you prieſtes to make ſacrifice. Aduiſe with other that hauehave more appearaunce, to proue your entent. For if theſe be wel pondered, the weight of them wil depreſſe the proudnes of youre papiſticall prieſthode.

Now will I collect ſhortly all that is ſayde for probation that y^e maſſe is no ſacrifice for ſynne.

¶ Aduert.

The newe teſtament is eternal:Eſai. 9. Iere. 31.Isa 9Jer 31 that is once made, cā neuer be diſſolued, and therefore the cloudde wherwith this teſtament is cōfirmed is eternall: for it is the bloud of the eternal ſonne of God: onelyonly the bloud of Chriſt taketh awaye oure ſynnes. For it is he alone y^t taketh away y^e ſynnes of y^e world. And who by hys owne bloudde,Colloſ. 1. Nota. hath reconcyled all. For if otherwayes ſynne might hauehave ben takē awaye, then Chriſte had dyed in vayne. And if full remiſſion ſtode not in hym alone, then they y^t eate him yet hungered, and they that dranke hym yet thirſted. And y^t were contrarye too hys owne woordes.

The bloudde of Chriſte is onceIoan. 6.John 6 offered, and is ſufficient. For it is the eternall bloude of the eternall ſonne of God, and by hys owne bloud hath he once entered in too the holy place.

Therfore the bloude of Chriſt once offered remayneth for euer, for purgation of all ſynnes, and ſo reſteth then no ſacrifice in the maſſe.

Aduert theſe reaſons precedēt and geue place to the veritie. For while y^e ſcriptures of God ſhalbe holden of authoritie: neuer are ye able to reſolue theſe argumentes.

Conſider now brethren, if the opinion of the maſſe be not vayn, falſe and deceyuable. Cauſed the… not you to beleue y^t it was a ſacrifice, whereby remiſſion of ſynnes was obteyned? And ye maye plainly perceyue that no ſacrifice there is, nor at any tyme was for ſynnes: but the deathe of Ieſus Chriſte onelyonly. For the ſacrifices of the olde lawe were onelyonly figures of that very & trewe ſacrifice, once offered by Ieſus Chriſt: and in them was commemoration of ſynnes made: but neither was remiſſion obteyned, nor purgation made by any ſuch ſacrifice. What will ye do r…i…te prieſtes? there …eſteth no ſacrifice to bee offered for ſynn by you, nor by any mortall man.

Theſe are dolorouſe tydinges vntounto your hartes: and no meruel, for by that vayn opinion, that the maſſe was a ſacrifice for ſynne, hauehave ye moſre quietly reſted into that floude Euphrates, that is in al worldly felicitie, which flowed vntounto you as a continuall floude. But the maſſe knowen not onelyonly to be no ſacrifice but alſo too bee Idolatrye, the waters appeare to drye vp. And it is li…e that he lack ſome lyquor, to refreſh your tūgs, beyng cruciat with drougthe and heat intollerable.

Wolde ye heare glad tidinges? what, if that I ſhoulde permytte vntounto you (as one willing to playe the good fellowe, and not too bee ſ…ifnecked) that the maſſe were a ſacrifice for ſynne, & that ye did offre Ieſus Chriſt for ſyn, wolde ye be contente that this were permitted vntounto you? I think ye wold for therefore hauehave ye longe contended. Then lette vsus conſider what ſhoulde ſubſequently folow thereupon.

A ſacrifice for ſynne was neuer perfyte, vntyll that the beaſte offred was kylled. If in youre maſſe ye offre Ieſus Chriſte for ſynne: then neceſſarelye in youre maſſe muſte ye nedes kyll Ieſus Chriſte.

Do not eſteme beloued brethrē theſe woordes ſhortlye ſpoken to be vayne or of no ſmall effecte.

They are collected of the very grounde of ſcriptures. For they plainly teſtify that Chriſte to be offered, Chriſt to ſuffre, & Chriſt to ſhedde hys bloudde or dye, are all one thinge. Paule in the epiſtle to the Hebrues ſayeth: he appeareth nowe in the preſence of God for vsus, not to offre hym ſelf often tymes for vsus, for otherwyſe it behoued hym to hauehave ſuffred oftentymes, from the beginning of the worlde. Marke well that Paule maketh, to offre and ſuffre, bothe one thynge. And therefore pro…eth he that Chriſte made but one ſacrifice, becauſe he once did ſuffre the death. Ieſus Chriſt ſaieth, as is written in Mathew, this is my bloude of the new teſtament, whiche ſhalbe ſhedde for you and for many in remiſſion of ſynnes. Marke that remiſſion of ſynne… is attributed too the ſheddinge of Chriſtes bloudde. And Paule ſaieth, Chriſt is dead for our ſynnes. And in an other place, by one oblation or ſacrifice hath he made vsus perſyte foreuer.

Conſider diligently, that remiſſion of ſynnes is attributed, ſome tyme to the ſheddyng of Chriſtes bloudde, ſome tyme to hys death, and ſome tyme too the hole ſacrifice, whiche he made in ſuffering all payn. And why this? whether if there be diuers manners to obteyn remiſſion of ſynnes? …o: but becauſe euer… one of theſe thre neceſſarily foloweth other: remiſſion of ſynnes is commonly aſcribed to any of them. For where ſo that euer Chriſte is offred, there is hys bloude ſhedde, & his death ſubſequently foloweth. And ſo papiſtes, if ye offre Chriſte in ſacrifice for ſynne, ye ſhedde hys bloud, and thus newly kylhym.

Aduerte, too what fyne youre owne deſyre ſhal bring you, euen to be kyllers of Ieſus Chriſt.

Ye will ſaye, ye neuer pretended ſuch abomination. I diſpute not what ye entended: but onelye I ſhewe what abſurdite doeth folowe vponupon your owne doctrine.

For neceſſarelye, if ye do offre Chriſte for ſynne, as ye confeſſe, and youre lawe doeth teache, ye cruelly ſhedde hys bloudde, & fynally do kyll hym. But nowe will I releaue you of this anguiſh: dolorouſe it were daily to cōmit mā ſlaughter, & often times to crucify the king of glory: be not affrayed, ye do it not. For Ieſus Chriſte may ſuffre no more, ſhed his blod no more, nor dye no more. For y^• he hath dyed, he ſo dyed for ſyn, & that once; and now he lyueth, and death maye not preuayle againſt hym. And ſo do ye not kyl Chriſt, for no power ye hauehave too doe theſame. OnelyOnly ye hauehave deceyued the people: cauſinge them beleue, that ye offred Ieſus Chriſte in ſacrifice for ſyn in your maſſe: whiche is fryuole and fals. For Chriſte maye not bee offerred, becauſe he maye not dye.

I moſte gentellye exhorte all deſyringe too obiecte agaynſte theſe precedentes: ripely too conſider the grounde thereof, whiche ſtandeth not vppon the opinion of man, but vppon the infallible woorde of God. And to reſume eueryevery parte of theſe argumentes, and ley them too the hole bodye of goddes ſcriptures.

And then I doubte not, but all men, whoſe ſenſes the princes of darc…enes, and of this worlde hath not execated, ſhall confeſſe with me, that in the maſſe can bee no ſacrifice for ſynne. And yet too the great blaſphemye of Chriſtes death and open denyall of his paſſion, hath it ben affirmed, taughte and beleued, that the maſſe was a ſacrifice for the ſinnes of the quicke and the dead. Whiche opiniō is moſte falſe, vayn & wicked. And ſo I thinke, the maſſe too be abomination and Idolatrye, no man of indifferente iudgemente will denye.☞

Lette no man entend to excuſe the maſſe with the pretext of the Lordes ſupper. For nowe ſhortly wil I proue that therwith it hath no congruence, but is expreſſe cō trarye to it: and hath taken the remembraunce of the ſome oute of mynde. And further it is blaſphemous to y^• death of Ieſus Chriſt. Fyrſt they are contrary in inſtitution, for the Lordes ſupper was inſtitute too be a perpetuall memory of thoſe benefites, whyche we hauehave receiued by Ieſus Chriſt and by hys death. And firſte we ſhould call to mynd in what eſtate we ſtoode in the loynes of Adā: when that we all blaſphemed the maieſtie of God in hys face.

Secondly that hys owne incō prehenſible goodnes moued hym to louelove vsus moſte wretched & myſerable, yea, moſte wicked & blaſphemous: and louelove moſte perfyte compelled hym to ſhewe mercy. And mercy pronunced the ſentēce whiche was that his onelyonly ſonne ſhoulde paye the price of oure redemption. Whiche thinge, beinge righteouſly called to memorye in the preſent action of the ſoupper, coulde not but moue vsus to vnfeyned thankeſgeuinge vntounto God y^e father, and to hys onelyonly ſonne Ieſus, who had reſtored vsus agayne to libertie and lyfe. And this is it which Paule cōmandeth, ſayeng: as ofte, as ye ſhall eate of thys bread and dryncke af this cup, ye ſhall declare the Lordes deathe tyll he come: that is, ye ſhal laude, magnify and extolle the lyberall fyndnes of God the father, and the infinite benefytes, whiche ye hauehave receyued by Chriſtes death.

But the maſſe is inſtituted, as y^e playn woordes thereof, and their owne lawes do witneſſe, too be a ſacrifice for the ſynnes of y^e quicke and the dead. For doinge of the whiche ſacrifice, God is bounde not onelyonly to remitte oure ſynnes, but alſo to geue vntounto vsus what euer we will aſke, & that ſhal teſtifye diuers maſſes, celebrated for diuers cauſes. Some for peace, ſome in time of warre, ſome for rain, ſome for fayre wether, yea, and (alas my hart abhorreth ſuche abomination) ſome for ſyckeneſſe of beſtyall.

They will ſaye, they ſeuerally take prayers for obteyning ſuche thinges. And that is all, whiche I deſyre they ſay: for the obtayning of ſuche vayne tryfles, deſtinate they their hole purpoſe, & ſo prophane the ſacrament of Chryſtes bodye and bloudde (if that were any ſacramente, whiche they abuſed ſo) whiche ſhoulde neuer bee vſed, but in memorye of Chriſtes death.

Then ſhoulde it not be vſed to praye, that the touthe ache bee taken awaye frome vsus, that oure Oxen ſhoulde not take the lowing yll, oure Horſe the ſpauen or farſye, and of all manner diſeaſes for our cattel. Yea what was it wherfore ye wolde not ſaye maſſe, peruerſed prieſtes? But let vsus heare more.

The ſupper of the Lord is the …yfte of Ieſus Chriſte, in whiche we ſhould laude the infinite mercye of God.

The maſſe is a ſacrifice, which we offer vntounto God: for doinge whereof we alledge God ſhoulde louelove and commend vsus.

In the ſupper of the Lord, cō feſſe we oure ſelfs redemed from ſynne, by the death and bloude of Ieſus Chriſte onelyonly.

In the maſſe craue we remiſſiō of ſynnes: yea, and whatſoeuer thyng we lifte, by working of that ſame worke, whiche we preſently do oure ſelfe.

And here in is the maſſe blaſphemous vntounto Chriſte and hys paſſiō. For in ſo farre as it offreth or promitteth remiſſiō of ſynnes: it imputeth imperfection, vppon Chriſte and hys ſacrifice: affyrminge that all ſinnes were not remitted by hys deathe: but that a great parte are reſerued to be purged by vertue and the value of y^e maſſe. And alſo it is iniurius vntounto Chriſte: and not onelyonly ſpeakinge moſte falſly of hym, but alſo vſur pynge too itſelfe, that whiche is proper to hym alone.

For he affirmeth that he alone hath, by hys owne death, purged the ſynnes of the hole world: and that no parte reſteth to be clenſed by any other meanes. But y^e maſſe ſyngeth an other ſong, whiche is, that eueryevery day by that oblatiō offred by the prieſtes is ſynne purged, and remiſſion obteyned. Cō ſider papiſtes, what honor youre maſſe geueth vntounto Chriſte.

Laſte, in the ſupper of y^• Lord▪ we graunt our ſelfes eternal debtours to God, & vnable any waye to make ſatiſfactiō for his infinite benifits, which we hauehave receiued.

But in the maſſe alledge we, God too be a debtour vntounto vsus for oblation of that ſacrifice, whiche we there preſently offre, and dare affirme y^• we there make ſatiſfaction by doyng thereof, for the ſinnes of our ſelf and of others.

If theſe precedentes be not cō trary, let men iudge with indifferency. They differre in vſe, for in the Lordes ſoupper the miniſter and the congregation ſat bothe at one table, no difference betwixte them in pre…minence nor habyte, as witneſſeth Ieſus Chriſte wyth hys diſciples, and the practyſe of the apoſtles after hys death.

But in the papiſticall maſſe, y^• prieſtes (ſo wil thei be ſtyled) are placed by them ſelfe at an aultar, and I wolde aſke of the authoritie thereof, and what ſcripture cō maunderh ſo to be done? They muſt be cladde in a ſeueral habyt, whereof no mention is made in the newe teſtament. It will not exeuſe them to ſay, Paule commā dethQueſtion. all too be done with order, & decently. Dare they be ſo bolde, as to affyrme that the ſoupper of Ieſus Chriſt was done withoute order and vndecently, wherein were ſeene no ſuche diſaguyſed veſtimentes?

Or will they ſette vp too vsus agayne the Leuiticall prieſthode? Shoulde not all be taught by the playn worde?

Prelates or Prieſtes, I aſke one queſtion, ye wolde bee lyke too the veſtymentes of Aaron in all thinges.

Aharon had affixed vntounto hys garmentes certeyn belles, which were commaunded too rynge and to make ſounde, as ofte as he was cladde therewith.

But prieſtes, youre belles lacke …unges, they rynge not, they ſoād of nothinge but of the earth▪ Nothinge vnderſtandeth the people of all your ceremonies. Feare ye not the wrathe of God? it was cō maunded Aharon, that the ſound of hys belles ſhoulde bee hearde: that he dyed not.

¶ Aduyſe herewith, for thys matter apperteyneth vntounto you.

IN the ſupper of the Lorde all were equally participante: the bread beynge broken, & the cup beynge diſtributed amongeſt all, accordinge to hys commandemēt. In the papiſticall maſſe, the congregation …etteth nothing, except the beholdinge of your duckings, noddinges, croſſinges, turninge, rpliſtinge, which all are nothing but a diabolicall prophanatiō of Chriſtes ſupper.

Now ducke, croſſe, and nodde, …s ye lyſte: they are but your own inuentiōs. And finally brether, ye got nothinge, but gaſed & behelde while that one did eate & drynke all.

It ſhall not excuſe you to ſaye the congregation is participante ſpiritually. O wicked antichriſtes, ſayeth not Ieſus Chriſt: Eat of this, and drynke of this all, do this in remembrāce of me? Chriſt commaūdeth not that one ſhould gaſe vponupon it, bowe, ducke, & becke thereto: but that we ſhoulde eate, and dryncke therof oure ſelfs: and not that we ſhould behold others do theſame. Oneles we wold confeſſe the death of Ieſus Chriſt to apperteyn nothing to vsus.

For when I eate & drynke at that table, I openlye confeſſe the frute and vertue of Chriſts body, of hys bloude and paſſion too apperteyn to my ſelfe: and that I am a membre of his miſticall body, & that God the father is appeaſed with me, not withſtandinge my firſt corruptiō & preſēt infirmitie.

Iudge brethren what comfort hath this taken frō vsus, which wil that the ſight thereof ſhalbe ſufficient? I wold aſke firſt, if y^• ſight of corporal meat or drynke doeth fede & noriſh the bodye? I thinke they wil ſay nay. And I affirme y^• no more profit receiueth the ſoule in beholding an other eat & drinke the Lordes very ſoupper (as for their Idolatry, it is alway dānable) thā y^e body doeth in beholdig an other eate & dryncke, & thou receyuinge no part therof.

But now briefly let this cōtra…tie be collected. In the Lordes ſoupper are offerred thankes for the benefites, whiche we hauehave receyued of God. In the maſſe wil the papiſt compell God to graūt▪ all that he aſketh of hym, by vertue of that ſacrifice. And ſo alledgeth that God ſhould referre thā kes vntounto him, that doeth maſſe.

In the ſoupper of the Lorde, y^e actors humbly dyd confeſſe thē ſelf redemed only by Chriſtes bloud, whiche once was ſhedde.

In the maſſe the prieſte vanted hym ſelfe to make a ſacrifice for y^e ſynnes of the quicke & the dead.

In the Lordes ſoupper, all y^e partakers of that table graunted and cōfeſſed them ſelfs debtours vntounto God, vnable to referre thankes for the benefites, whiche wee had receyued of hys liberalitie.

In y^e papiſtical maſſe alledgeth the prieſt y^e God is a debtour too hym, & vntounto all thē, for whome he maketh y^e ſacrifice. For he doth affirme remiſſiō of ſynnes to be obteyned therby: & in that y^e maſſe is blaſphemous to Chriſtes death▪

In the Lordes ſupper, all ſat at one table, no differēce in habyt nor veſtiment betwene the miniſter and the congregation.

In the papiſtical maſſe the prieſtes are placed bi them ſelfs at an aultare (as they call it) & are clad in diſaguyſed garmentes.

In the Lordes ſupper fynally all did eate of one bread, & drincke of one cuppe.

But in the miſcheuous maſſe one … did eate and dryncke all.

Conſider now beloued brethrē, what hath the fruytes of y^e maſſe ben, euen in her greateſt puritie: the maſſe is nothinge but the inuē tion of man, ſet vp without al authoritie of goddes worde, for honoringe of God: and therfore it is Idolatry. VntoUnto it is added a vain falſe, deceyuable and moſte wicked opiniō: that is, that by it is obteyned remiſſion of ſynnes, and therfore it is abomination before God. It is contrarious vntounto the ſupper of Ieſus Chriſt, and hath taken awaye bothe the righte vſe and remembraunce therof: & therfore it is blaſphemous to Chriſtes death.

Maynteyn or defend the papiſticall maſſe who ſo lifte: this honor and ſeruice vntounto God did all, whiche vſed the ſame. And here I ſpeake no… of the moſte abominable abuſes, as of byeng & ſellinge vſed nowe of late by the miſcheuous prieſtes: but of the maſſe in her moſte hye degre, and moſt ho…eſt … ▪ yea, euen of y^e great Gaudeamus ſonge or ſayde by Gregory the greate, as papiſtes do call hym.

Let no man thinke, that becauſe I am in the realme of Englande, that therfore ſo boldely I ſpeake agaynſt this abomination: naye, God hath taken that ſuſpiciō frō me. For the body lyenge in moſte pa…full bond… amongeſt y^• middes of cruell tyran…es, hys mercy and good…es prouided that y^• hād ſhould wryte and beare witnes to the confeſſion of the hart, more abound antly than euer yet the tūg ſpoke.

And here I call my God to recorde, that neither profitte too my ſelf, haued of any perſon or perſons, nor affection or fauour, that☞ I beare towardes anye pryuate man, cauſeth me this dai to ſpeake as ye hauehave hearde: but onelyonly the obedience which I owe vntounto god in miniſtration, ſhewinge of hys worde, & the common louelove, which I beare to your ſaluation. For ſo odious and abominable I knowe …he maſſe to be in goddes preſece, that onles ye decline frō the ſame: to lyfe can ye neuer atteyn.

And therfore brethren, flye frō ☜that Idolatry rather, then frome the preſent death.

Here wolde I hauehave ſpoken of the diuerſitie of ſacrifice, but neyther doeth tyme, nor the wickedneſſe of myne owne fleſh, permit that ſo I do: I will ye obſerue y^• where I ſaye there reſteth no ſacrifice, nor yet is there anye prieſtes, that I meane that there reſteth no ſacrifice too be offred for ſynne, nor yet is there any prieſts hauynge power to offre ſuch oblations. Otherwiſe I do knowe that all true Chriſtiās are kynges and prieſtes, and doe dayly offre vntounto God a ſacrifice moſte acceptable, the mortification of their affections: as Paule commaunded the Romayns. But here of may not I remayne too ſpeake preſently.

Suche doctrine, as was taught in youre audience vponupon Sonday before noon: I wil proue, as oportunitie ſhall permitte, by goddes ſcriptures, not only vnprofitable: but alſo erroneous and deceyuable.

But firſte, accordinge too my promes, I will ſeude vntounto the teacher the extracte therof, to adde or diminiſhe, as by hys wyſedome ſhalbe thought moſte expediente▪ For God knoweth, my mynde is not capt…ouſh too tryppe men in wordes. But my onelyonly deſyre, beynge that ye my audience bee inſtructe in the veritie: where frō diſſenteth ſome doctrine taughte you (if truelye I hauehave collected) moueth me to ſpeake againſte al, that maye hauehave appearaunce of lyes and ſuperſtition.

And praye with me brethren, that the ſpirite maye be miniſtred vntounto me in aboundance, to ſpeake at all times, as becommeth a trew meſſenger.

And I will lykewyſe praye, that ye might heare, vnderſtande and obeye with all reuerēce, the good wil of God, declared vntoo the worlde by Ieſus Chriſt, whoſe omnipotente ſpirite remayn with you for euer▪ Amen.