THE Conversion of a most Noble Lady of France. In june last passed, 1608. Madame Gratiana, wife to the high and mighty Lord; Claudius, Lord of Tremoille; Duke of Thovars; Peer of France, and Prince of Talmonde. A most Christian Epistle, written by her, to the Ladies of France, to resolve them in the cause of her Conversion from Popery, to the profession of God's Gospel: And advising them to imitate her Religious example. Truly translated out of French. Magna est veritas, & praevalet. Esdras. 3. AT LONDON, Printed by Thomas Purfoot, for Nathaniel Butter, and are to be sold at his shop at S. Austin's Gate, at the sign of the Pied Bull. 1608. (⸪) To the right Worshipful, Sir john Swynnerton Knight, Alderman of London, and true lover of learning. Also to the most virtuous Lady his wife: All happiness heartily wisheth. SIr, I am so bold, as to present you and your worthy Lady, with a most memorable and judicious labour of a Lady▪ lately converted from the dim and gross errors of superstitious Popery, to the profession of God's true Religion and holy Gospel. The reason of her Conversion, and many palpable abuses, (besides blasphemies and sacrileges) committed in Popery: She hath set down in an excellent Epist le, and sent the same to her wont friends and familiars, the Ladies of France, to encourage them in the imitation of this her godly example. My unfeigned love to your Worship, your loving Lady, and all yours, I trust shall plead my pardon for this presumption: In hope whereof, most humbly I commit you all to the heavenly protection. To those misled Ladies and Gentlewomen of England, whom seducing Seminaries and Popish Priests have too much prevailed withal, to the great danger of their souls, if they continue still in blindness. LAdies and Gentlewomen, this Eipstle of a most honourable French Lady and Duchess, by me presents itself to your gentle perusing. I would my prayers, or aught else in me, could so far prevail with you, as but to read over this her learned labour, in steed of those other abusing Books, which your falsely named ghostly Fathers, in secret bestow on you▪ Then should I have no doubt, but God's good spirit speaking by this Lady to you, would open both your eyes and understanding, to let you see the great danger of your enemies seducing, and call you home in time to the sheepfold of faith, even by her virtuous and religious example, that hath soworthily led the way before you. The Book itself speaks much better things unto ye, than any way I am able to do: therefore to it, and Gods assisting grace in and by it, most humbly I leave you. AN EXCELLENT Epistle, or exhortatory Letter, written by Madam Gratiana, wife to the high and mighty Lord, Claudius, Lord of Tremoille, Duke of Thovars▪ Peer of France, and Prince of Talmond: To all the honourable Ladies of France. To resolve them in the cause of her conversion from Popery, and advising them to imitate her religious example. GRacious and Honourable Ladies, I am sure it hath amazed some of you not a little, that I have forsaken the society, wherein I was wont to meet you, and have drawn upon myself that disgraceful name of an Huguenot (for so I hear you please to term me) and other scandalous imputations wherewith you upbraid me; all which are to me no mean advantage. To resolve you therefore (at full) of my departing from your company, and requiring withal, to forbear your daily solicitations to realter me, peruse but this short discourse which I send unto you, and then I doubt not but in some measure you will rest satisfied. After God had determined in his good time, to withdraw me out of the sink of sin and idolatry, After her conversion, she wrote this Epistle. to incorporate me in the communion of his Son, within the bosom of his sanctified Church, the refuge for all them that desire salvation, (and where I wish, and desire in soul, that I could embrace you all:) After (I say) God had thus disposed of my absolute conversion, notwithstanding my many revoltes and back▪ slidings, by your Letters, wherewith I was continually laboured, and other means of no small moment; I fell upon my knees, and as the blessed Virgin Marie said in her Song, at that heavenly salutation brought her by the Angel Gabriel, even so I spoke to my God in my soul: Luke 2. 38. Be it Lord unto me, according to thy word. And calling to remembrance, that in the last conference we had together, you stood upon certain points of Religion, wherewith you pressed me very narrowly, and I could not then so readily answer you: I entreat ye to receive therein satisfaction from me now, and to persuade yourselves withal, that it is God's cause I take upon me A virtuous acknowledgement of a godly Lady. (a weak woman) to defend, and he will thoroughly strengthen me against all resistaunces. And since it hath pleased him to use my poor service if not (in this clear light of his Gospel) to advance the same as I could wish, yet at least (like a willing labourer) to bring stones and double to supply the building: you shall perceive what knowledge his grace hath confirmed in me, which I wish were as liberally engrasted into you, that our hearts being inflamed with the desire of his glory, we might all be of one mind in our Lord sesus, expecting his coming to enlarge and release us. Pardon me then (most Honourable and worthy Ladies) if I make plain and lay open to you, I will not say the simple abuses: but the wicked, superstitious and blasphemous I dolatries, which are daily practised and used in your Roman Church, only thereby to overthrow, the true service and worship of the everliving God. And alb eit the number of these injuries are infinite, sufficient to fill a very large and great volume, and whereof some of you have (in private) told me your mislike: yet at this time, according to my promise in our last consultation: I will deal with the very chiefest abuse of all, even that which is intruded by Satan's instigation, into the most excellent and principal service of God, by you (and by myself heretofore) termed the Mass. Persuading myself, that when I have (as it were with my finger) pointed at the blasphemies, idolatry and manifest sacrileges therein committed: She takes on her, to note the abuses in the Mass. you will suffer your eyes to be no longer blinded, with the pomp and exterior devotion of such deceivers; but rather that you will awaken your better judgements, and look into the impiety and profanation, which lies masked under so hideous a Monster. And I will shape mycourse and method, Her course intended in this Epistle. by every abuse in his succinct place and rank, and according as the nature of so weak an Epistle will best bear it. They teach you, that in the Mass, Priests do daily sacrifice, and offer up the body of our Lord jesus Christ, to God the Father: to deface and expiate, not only the sins of the Priest that makes the offering, but likewise of the people, who are his assistants at the celebration of the Mass. Now we say, that this is a very great outrage and wrong, done to our Lord jesus Christ, and to his true sacrifice. First of all, in transferring to mortal men, or communicating to them, the dignity of his supreme Priesthood; Christ his office of Priesthood, transferred to men. we wonder by what authority or allowance this should be done? For the whole body of the Scripture declareth plainly to us: That he is the eternal sacrificer, according to the order of Melchizedeck, Hebr. 7 9 23. 24. 25. 26. yea, and that in such sort, As he is the only Priest of that order, and permitteth not the receipt of successors or Vicars. For, as concerning the sacrificers of the Law, there were made many to succeed one after another: Because they were not suffered to endure, by the reason of death. But this man (saith the Apostle to the Hebrews) because he endureth for ever, hath an everlasting Priesthood. Hebr. 9 24. 25. 26. Which needed not daily (as those high Priests under the Law, to enter the holy places yearly with other blood) first for his own sins, and then for the people's: Otherwise, it had been needful for him to have suffered many times, since the foundation of the world. But now in the consummation of the world, hath he appeared once, to put away sin, by the sacrifice of himself. Being both the offering sacrificer, & the sacrifice offered for sin, according to the nature of this holy sacrifice of the new Testament, that the Sacrifice and Sacrificer should be both one. jesus Christ is the only Sacrificer, without any successor or Vicar. To jesus Christ then only appertaineth the honour, to be the Sacrificer of the new covenant: and they do him intolerable outrage, to appoint him any Successors or Suffragans, in regard the Apostle saith: There is one everlasting Sacrificer, which never ceaseth, and passeth not from one to another. Hebr. 9 26. Nor can this honour be attributed to any other, but only he that is called of God, as Aaron was. So likewise Christ took not to himself this honour, to be made the high Priest: but he glorified him, that said unto him: Thou art my Son, this day begat I thee. Heb. 5 4. 5. And as in the former place: Thou art an everlasting sacrificer, after the order of Melchisedeck. It is not I (Ladies) that have spoken all this, but Gods infallibe word the sacred Scripture. The popish Priests must show their warrant out of Scripture. And now if the Priests of the Papacy, would have us to acknowledge them for sacrificers: let them show us, how the charge to sacrifice jesus Christ, is given them by God in the holy Scriptures, and then we will lend a better ear to them. But this is not the proposition only, that Christ jesus is the sole sacrificer of the new covenant: but there remains a far greater matter. For his sacrifice neither can or aught to be iterated or performed again, nor can it be by any other: because he offered himself once for all and it appertaineth to no man whatsoever, No man can offer as Christ hath offered. to make the like offering as he hath done. Neither could he, as of himself, offer himself again, for than he must have suffered and died again, as I have proved before by the Apostle. And the offering which he made of himself, was once only, and that sacrifice is of perpetual efficacy, for the clearing and wiping away of our sins. Whereupon the same Apostle saith, We are sanctified, even by the offering of the body of jesus Christ once made. And by one sole oblation, which he once only offered, hath he consecrated for ever them that are to be sanctified. Hebr. 10. 13. 14. 18. And since he hath purchased for us the remission of our sins: there remaineth no more oblations to be made for sin, but his blood only is sufficient: whereby he is entered into the holy places, having obtained everlasting redemption for us And we have daily liberty likewise, by the blood of jesus, to enter into the holy places: in regard that he is the eternal sacrificer, to save all such as he shall present to God, living there as their continual intercessor. In all which alleged places, the Apostle makes no mention at all, of any new oblation, or continual offering the body of Christ, by the hands of men. No mention is made in Scripture, of any new or continued offering. Who will not say then, that this is blasphemy, not only in transferring to mortal men the dignity of the eternal Priesthood of jesus Christ, who never resigned his office to any other; but likewise to reiterate and renew his sacrifice daily, as if the efficacy of the sacrifice, which himself once offered upon the Cross, were not sufficient to endure, and for our reconciliation to God? What shall we also think of this saying of the Apostle: If Rom. 5. 1●. when we were enemies, we were reconcilea to God by the death of his Son: much more being reconciled, we shall be saved by his life. That is to say, because he is daily alive, to intercede in our behalf, and procure us grace and favour, as hath been before declared. Or, as he elsewhere saith: In regard he appeareth Hebr 9 14. now for us before the face of God, to wit, in the powerful virtue of his sacrifice, to communicate the same to all believers: There is therefore no need, of any new sacrifice or reiteration thereof. Understand, good Ladies, that I do not tie myself, to note every particular which is condemned, She dealeth not with every particularerror in the Mass. thorough the whole passage of the Masle, which is very thick sown with blasphemies, from the beginning to the end: therein I should tire both myself and you. As for example, should I speak of the Priest's entrance to the Altar, wherein (you know) I utter no lie. First, the Priest confesseth The Priest's confession. himself, not only to God, but likewise both to he Saints and she Saints, not so much as naming jesus Christ. Then afterward, in the beginning of their Canon, and before he goes to any consecration, he Sacrifice offered before consecration, for the redemption of souls living. saith, That he offers that Sacrifice to God (to wit, the bread and wine, which are upon the Altar, and as yet not consecrated) first of all, for the Catholic Church, next, for the redemption of all their souls, that are assistant at the Mass. O dear Ladies, what a blasphemy is this? O, that it should ever be received among Christians; Or that a sinful man should presume to say: That he offers an oblation of bread & wine to God, and for theredemption of souls. Nay, admit that it were the body & blood of jesus Christ: yet (dear souls) you see it manifestly proved unto you already, that it is not now at this day to be offered again, neither can it, by the Apostles testimony already rehearsed. I pass over also manyp rayers full of iniquity, as well before, as after the consecration. As in the Memento, The Priest in his Memento. when the Priest requireth the favour of God, by the merits and intercession of Saints: As if the sacrifice of jesus Christ, which they say they prefer in the foremost place, were not sufficient to impetrate such grace of God. Then after consecration, they commit a sin, whereof by no means (I think) they can excuse The Priest's prayer after the consecration. themselves. For the Priest prayeth to God, that the oblation which he offereth (to wit, the body and the blood of jesus Christ, according to the very words used by the Priest) may be carried by the hands of his holy Angel, into the high Altar before jesus Christ. As if jesus Christ himself had forsaken Heaven, & stood in need to be carried thither again, and by the hands of an Angel. O, honourable Ladies, what a blasphemy is this, against him that hath all power subjecteth under his feet, and sitteth for ever at the right hand of God his Father? The Priest's Memento for the dead. Also in the Priest's Memento for the dead, he prayeth for them, (that already are sleeping in the very height of peace) that God would give them a place of peace & refreshing. But to what purpose is this? when the parties are possessed of such a peaceful place already, why should they move any such place afterward in vain? There are many other things (loving Madams) the collection whereof would be very tedious unto you, and which you may see very learnedly confuted, each point by point, in the Book which I showed you at our last meeting, called the Anatomy The Anatomy of the Mass, printed in French. of the Mass, printed for your more easy understanding▪ in our own language, more than thirty years since, and never (all this while) answered by the contrary side. But come we now to the especial point, concerning the confident and perverse opinion, (wherein I myself have sinned too often, and which you hold as no mean Article of faith,) That the Mass is a work meritorious, to cancel all The Mass ameritorious work, to deface all sins. our sins; Ex epere operato, as themselves use to say. Which is as much to say▪ as that by the virtue of that work, the labour is performed, without making mention of his faith and repentance, for whom the Mass is said, and is therein assisted. Hereby you may perceive (good Ladies) that the efficacy of the death of jesus Christ (whereof by true faith we are all made partakers) is now attributed to a work done by man: yea, & may as well be Concerning the dead. applied to the dead, as the living. By which means, the Sacraments shall but profit them only, which communicated in true saith and repentance. But then this cannot be spoken thus of them that are deceased, and departed out of this world: because they have no more communion with the living, whereby to participate of their Sacraments. As for the Sacrifice of jesus Christ, that is (saith Rom. 3. 25 the Apostle) through faith in his blood, which makes us partakers of the propitiation thereby obtained. Now the dead can have neither faith nor repentance, but are gone as they placed before the end 1. Pet. 1. 9 john. 3. 18. of their faith, either for the salvation of their souls, or to be punished in hell, for their incredulity. joverslip a great many blasphemies, which deserve each one to be severally spoken of: For you have told me, that some things you give credit to, and others you do not, especially any thing which you conceit to be damnable. But you being herein governed only by your Priests opinions, you hang yourselves on their sleeves, and are never the nearer, when you shall come to make your account. And your excuse, concerning Of the prayers said or sung in the Mass. those prayers which they sing or say in their Mass, that they are in Latin, and you understand them not, but believe them to be good and holy▪ Trust me (worthy Ladies) it is idle and frivolous, for you ought to understand them, and may if you will, thereby to examine and try the spirits, whether they be of God or no. You have them published in printed books, and so have had for many years together: And the Scriptures themselves remain for your further instruction, which though they forbid you the reading of them, yet be you ruled john. 5. 19 by him, that saith, Search the Scriptures, it is they that do bear true witness of me. But leaving all other, there is one most signal and apparent, and such a blasphemy, whereof I know you are almost daily partakers, being present at Mass. For both common opinion and intention, The Priest and people's opinion present at Mass. as well of the Priest himself, as the persons there in place, do run in this current: That it is an absolute sacrifice which is there performed by him, wherein all remission of sins is to be sought for, and all prosperity, as well of the body as of the soul. For they avouch it, to be the self same sacrifice of jesus Christ, which they but renew again, to receive a further fruit thereby, and so they reiterate the same as often, as they do either sing or say Mass, even according as it was done under the Law. But what saith the blessed Apostle to this? The law having the shadow of good things to come, & not Hebr. 10. 1. 2. 3. the very image of the things; can never with those sacrifices, which they offer year by year continually, sanctify the comers thereunto. And it is imposisible, that the blood of Bulls and Goats should take away sins. For would they not then have ceased to have been offered, because that the offerers once purged, should have had no more conscience of sins? This is then the reason, wherefore every Priest appeareth daily sacrificing, & oft times offereth one manner of thing, which can never take away sins. But this man, after he had offered one sacrifice for sin, sitteth for ever at the right hand of God. And wherefore one sacrifice only? Because (saith he in the verse following) that by that alone sacrifice, he hath consecrated for ever them that be sanctified. There is nothing (dear Ladies) more clear and The meaning of the holy Apostle. evident, than these words of the holy Apostle, to manifest openly: That the sacrifice of jesus Christ, whereby we were once for all redeemed and sanctified, cannot, neither aught to be reiterated or renewed. Therefore in Popery, when they do enterprise, to reiterate, or renew, or continue the same (for they make use of all these several terms) is it any thing else, but a mere renouncing of that only sacrifice, remaining fresh, in full strength and vigour, which Christ once offered upon his Cross, to sanctify all believers? And the fruit hereof is daily presented to us, in the preaching of the Gospel, and we reeeive the same by a true & sanctified faith, in him only. For to this end was the sacred ministery of God's word instituted by God himself in his Church: and not for any novel order of sacrifices, as your (soul's heavy enemies) do make you to believe. Some particular Ladies, not altogether popish. I know (honourable Ladies) and have had such particular interest in some of you, during the time of our often conversing in this manner together: that (in heart) you are far off from these gross profanations, and have assured me (in soul) you do much grieve thereat. Let me then persuade you, not to come in such places, where the Son of God is so highly injuried, be not led by their outward appearance of devotion, which serves but to beguile and abuse the simple. Even as is used in our ceremony of meeting, and manner of courtship in the streets or else where: a good look is given, or an affable congee allowed, when falsehood and treachery lurketh oftentimes in the heart. Make not then your fair selves guilty, of such foul and polluted behaviour, nor be you present where Christ's name is misprized, erecting another Altar, against the Altar of his Cross, and renewing his sacrifice, by substitution of a new one: as if his were but a year old, or like to the sacrifices of brute beasts, lame or imperfect; Or as if the means which he hath ordained, for the application thereof (as the preaching of the Gospel, and administration of his instituted Sacraments) were insufficient The fruit of the Sacrifice in the Mass. to convey their virtue unto us. For this is the fairest fruit of their pretended sacrifice, that the reiteration and daily renewing thereof, is branded with the mark of insufficiency and imperfection, as you hear the Apostle to avouch the same: when he speaks of the sacrifices of the old Law, which Hebr. 10. 9. were performed often. True it is, that they would fain ground their sacrifice upon God's word: but (good Ladies) mark in what manner I beseech you, and be judges yourselves, for the case is very clear. Behold (say they) jesus Christ making his Supper with his Some of them say: Make this in my remembrance, and so they would have it. Luke 22. 19 Apostles, said: Do this in remembrance of me. do, that is as much to say, according to their gloss; as make or perform this sacrifice▪ because that Christ had said before; This is my body which is given for you. But if it pleased them to read all, they should better perceive the words and meaning of our Saviour, which indeed are nothing less, then agreeing with their glozing. The Evangelists do record unto us, that our Lord jesus having taken bread, and given thanks; The evangelists record of our saviours words. Lu. 22. 19 broke it, and said to his Disciples: Take, eat, this is my body which is given for you, do this in the remembrance of me. And how do this? why no otherwise, but even to do it in the same manner, that is to say: To take the bread, and distribute it among them to be eaten, for no other mention is made there, either of offering, or of sacrificing. For you see (sweet Ladies) that Christ himself used no other words, but Take, and eat. And the holy Apostle Saint Paul doth sufficiently show us, that of these words, do this, there is no other understanding to be made but that which hath been declared already. For in speaking of the wine at the same 1. Co. 11. 25. Supper, he reciteth likewise the same words spoken The meaning of Christ's words in the Sacrament. by our Lord jesus Christ: Do this always and as oftentimes as you shall drink, in remembrance of me. Which importeth as much, as if he had said: Always, or as oft entimes as you shall drink of this wine in this Sacrament: Drink it, in remembrance of me, that this may be in remembrance of my Death, or continue as a memorial thereof. Which manner or phrase of speaking, the Apostle himself adjoineth in the following verse. For always, or as 1. Co▪ 11. 26. oftentimes, as you shall eat of this bread, and drink of this Cup: you shall show the Lords death until he come. Her admonition to the Ladies, concerning the exposition of S. Paul. Consider now, good Ladies I beseech you, that these are none of our glosses, but the very express text itself, where you see manifestly by Saint Paul's own exposition: what thing it is the Lord would have us to do concerning as well the people, as the Pastor. For the commandment, Do this, directeth itself to all the faithful, to wit: That we should eat this bread of the Sacrament, and drink the wine, in remembrance of his death and passion. According as the words do signify themselves, when he spoke of his body, which is broken and given for you, and likewise of his blood, which is shed or dispersed for you. All which he spoke, having regard to that which soon after should ensue: His body was to be delivered over to death, and his blood to be shed upon the Cross, for us poor, wretched and miserable sinners. And the reason why he spoke so of the time present, which is given, which is shed: is the common Latin verssion or translation, allowed by the Counsel of Trent; expressing thereby the time to come, which shall be given, which shall be s●…ed, than which, nothing can be more manifest, honoured Ladies, if it pleased you but to open your owneeys. For than you should perceive, that there Christ made on mention of offering. And if they would press these words, which is given, to conclude thereby, that even then when jesus made An excellent note, & well worth the observation. his Supper, he offered up his body in sacrifice: Of necessity, and by the self same reason, they must also conclude these words, my blood which is shed; that even then he did shed his blood, which cannot be, neither could be, for his blood was not shed but upon the Cross. Good Madams, entreat the very learnedst of your Roman Sacrificers, to show us but one place in the Scripture, where it is commanded us, to sacrifice jesus Christ again. For the place rehearsed, Concerning the Greek word Poiein, and the Siriaque, Habad. maketh not any jot for them, and they know likewise well enough, that the Greek word Poiein, used by the Evangelists, reciting the words of our Lord and Saviour, and Saint Paul after them: Also the word in the Siriack tongue Habad, which our Lord himself used, could never be understood to Sacrifice, or Offer. Go we on then, to some other proprieties of the Mass. I come now to the Idolatry, which we Idolatry in holding up the bread to be adored as God. find in the second part of the Mass, to wit, at the Sacrament, and that is in this. They propose or hold up a piece of bread to the people, to be adored and worshipped by them for God saying: That there is the blessed body of our Saviour, hidden under the accidents of bread, although it do not appear to be so, and the faithful can discern but bread only. To prove their idolatry in this point, I will go no whither else, but to the direct institution of the Supper, according as our Lord himself did institute it, which they altogether deprave, only to confirm and establish their Idol: wherein, gentle Ladies, I crave not only your patience, but also your diligent regard. How Christ promised us to be partakers of his body and blood. Luke 22.19 Behold how jesus Christ promiseth us, that we shall be partakers of his body, and of his blood, At all times, or as oftentimes, as we shall celebrate this mystery, according as he did celebrate the same with his Apostles. In distributing the bread, he said, Take, eat, this is my body which is given for you; do this in remembrance of me. Likewise in delivering the wine, he said: Drink you all of this, for this is my blood. etc. where we may discern, that he putteth the commandment in the first place, Christ's commandment is in the first place. in saying to us, that we shall take, eat, and drink. Then he annexeth the promise, wherein he testifieth unto us, that that which we eat, is his body, and that which we drink is his blood. To enjoy then the effect and benefit of this promise, it behoveth, that the faithful do take and eat the bread, & drink the wine which is given to them. In brief, there is the communion of many faithful, in doing that, which jesus Christ representing to the whole Church, did perform in this first Supper: For that which jesus Christ said to his Apostles; Christ's words to his Disciples, is to all be faithful to the world's end. Take, eat, drink ye all of this: he spoke the very same to all the faithful, even to the ending of the world: As that which he adjoineth, sufficiently declareth; My body which is given for you; My blood which is shed for you, so is his body given, and his blood shed for the faithful. Hence then ensueth, that to all the faithful, appertaineth the commandment of taking, eating The promise is made to all and not to the Apostles only. and drinking: because he made the promise generally to all▪ and not only to the Apostles & Ministers of the Church▪ And we may see this testified by the Apostle Saint Paul, speaking at large upon this mystery, these are his words. For we that are many, 1▪ Cor. 10. 17. are one bread and one body: because we all are partakers of one bread. Wherefore (Ladies) it appeareth plainly that the body of jesus Christ, and the communion of his blood likewise, are not to be given to us in this Sacrament: but when many faithful shall communicate together, according as Christ Take away the communion, and the promise is ended. delivered us an example, with his Apostles. Take away then the communion, which jesus Christ himself hath ordained, he being the heavenly Lord, Master and Author of this holy Sacrament: And then the promise there unto annexed, touching his body & blood, which he hath given for all faithful communicants; hath no place at all, but is utterly The right use of the Sacrament, wherein it consisteth. void, For it remaineth no longer a Sacrament, nor as he ordained it, because the right use of the Sacrament consisteth herein: that the faithful should communicate together, according as he hath commanded, saying, Take, eat, drink ye. etc. this must be done upon necessity, if you would have it to be a Sacrament, or the same which jesus Christ hath instituted; namely, the communion of many faithful assistants, to eat and drink all together in this blessed banquet, for this is the essence of the Sacrament, as you may discern very apparently. What is done in the Mass Let us now come to see, what is done in the Mass. Surely (good Ladies) it is so far off from being any communion: as it may be rather termed, a kind of excommunication. For both you and I know, and so do all else, that know what the Mass is, that the Priest separates himself from all the rest of the assembly, to eat and drink (by himself alone) the bread and wine which he hath consecrated a part: and how doth he consecrate them? Instead of consecration, which ought to be How consecration ought to be done. done, by preaching and publishing openly and aloud, the promises of our Lord and Saviour, directed, not to the bread and to the wine, which are proposed but as signs unto us: But to the faithful persons, assisting the communion, & present there to communicate▪ jesus Christ being he that (even then) consecrates the bread & wine▪ to make them Sacraments of his body and blood (by his heavenly Priesthood which yet ceaseth not) and when this mystery is celebrated according to his institution. But the Priest deals quite contrary, for he as How the Priest makes his consecration in the Mass. if he were afraid to be heard of the people, makes his consecration, by blowing or breathing upon the bread, and wine, and mutters or mumbles very softly and low, all the words of his institution. As if it could please the Lord of truth and life, to have his word murmured out of a dead mouth (as it were) in celebrating his sanctified mysteries, of whose truth (by this behaviour) there justly may Doubt and question may arise upon such privy whispering. arise some doubt or question. Or as if it were offence to him, that stands in fear of no power whatsoever: to have them pronounced with the loudest voice, to be heard and understood of all. In the Gospel, the virtue, nature, and use of Baptism, are expressed clearly and openly. jesus Christ, making his Supper, did not mutter in any low voice, either upon the bread or wine, to divine Mark this, good Ladies or conjure thereinto his body and blood. But he pronounced aloud, and evidently to his Apostles: That he gave them there his body and his blood, exhorting them to persevere in the self same kind of action, at all times, or as often as they should meet to reiterate the same, The remembrance of his death and passion. Even as if he had been then certainly assured, that no utility or benefit could be had by Sacraments: except whatsoever was represented to the eye, might be declared and warranted by the word of God. For otherwise, it were to abuse the people in a fond kind of devotion; to make a show of ceremonies before them, and never to deliver or declare what H●w people may be easily abused. they signify, and what coherence or agreement they have with truth. Therefore, when public declaration is made of such mysteries, with a cheerful predication to edify the hearers, entering into their understanding, and winning impression in their hearts, by assured persuasion of the promises accomplishment; Briefly, when the grace of jesus Christ is pronounced unto us, and his promises exposed: Even then, and in that instant, doth his glorious power descend, to perform the work, and then is the true consecration acted indeed. Hereupon Saint Augustine saith very well; That the word of consecration, S. Augustine's words concerning consecration. is the word of faith preached: And that word conjoined with the terrene outward sign, maketh the same a sacrament; Adding presently after, I mean the word of faith, which we preach. What consecration then is there in the Mass, when instead of all this, namely, exposing to the people the recited promises, and declaring aloud the words of our saviours institution: it is done in a manner of secret conjuration, and so are the The Priest conjures in stead of consecrating. words whispered, which behaviour is more proper to charmers, then to be used in such a holy and divine Sacrament. What shall we then think of them, when they dare forsake the rule of their Lord and Master, to follow their own fantasies? No lawful consecration in the Mass Seeing then it is so, and that in the Mass there is neither any lawful consecration, nor (as themselves cannot deny) any such Communion as jesus Christ hath ordained (for one alone doth both eat and drink, and that is the priest, and one man alone cannot make a Communion): It followeth then (dear Ladies) and very necessarily that the body of jesus Christ is not in the Mass, where the Priest communicateth by himself. And therefore the bread, which he makes to be adored then, even as if it were the body indeed of our Lord: is no such matter, but remaineth still very bread, even as it was before his consecration, being neither more or less, then as if it were in any other place, out of the Church's assembly, and the Priests, and whosoever (for his own pleasure) should speak the very same words of their institution, upon any other piece of bread. And although they persuade themselves, that they have and do hold in their hands, the very body The Priest hath not any part of Christ's body in his bread, which he makes an Idol of. of jesus Christ under the bread, or in the bread, and therefore make the people to worship it; yet it is most certain, that there is nothing else but an Idol, and which (without any reason they make a mere imagination of. For the promise, wherein jesus Christ offered unto us his body and blood, under the signs of bread and wine: appertaineth to none else (as hath been already proved) but only unto the faithful, that receive the same by faith, in the lawful communion of the eucharist, celebrating the mystery, according to the manner, as our heavenly Master did ordain it. Wherefore, they which imagine, to have any other thing then common bread, without the lawful use of our Lord's Supper: are but abused, and believe mere The people are deceived in the Mass. dreams, as it can be no otherwise, because they fail of the promise. For seeing that jesus Christ promised us, to give us his body in the Sacrament, when the faithful should communicate together after his institution: we may not be so vain or idle-headed, as to seek it elsewhere, or according to our fantasies. Let such men therefore be admonished, that they cannot excuse themselves of idolatry, both before God and men: when they are made to worship They worship a round cake in stead of God. (as if God himself were substantially present) a round cake of bread, which is lifted up to be seen, above the shoulders of the Priest, and (with exceeding great devotion) to be reverenced and adored of all there present. But Ladies, I have held ye somewhat long in this point, because it is of such main importance, yet persuading myself to have said sufficient, albeit not half so much as I could: I will proceed to discover another wicked Idolatry, which they She proceedeth to another idolatry commutted by the ignorant people. procure the poor people to commit▪ even without so much as thinking thereon▪ And that is, whereas in their Mass▪ they should observe the communion in that kind as our Lord jesus Christ did first institute it by inniting the people to communicate with the Priest, they fly from his example, and indeed, (once a year) they are contented to do so, and that is at Easter, for then the people shall be The people do communicate but in one kind. permitted to communicate, and yet it is but of one moiety only of the Sacrament, wherein likewise they intermingle many fond inventions, yea, and all the accustomed superstitions of their ordinary Masses, without expounding, or declaring any part of the mystery to the people. According to the institution of our Lord in the Sacrament, they should invite the people, and breaking the body of Christ, after his example, it should be truly given to the faithful Communicants, according to the promise of our Saviour. Notwithstanding all this, they will observe their own devised manner, wherein they can no way The Priests are idolaters and make the people to commit idolatry. exempt themselves from being Idolaters, and making the people to commit Idolatry, in their giving worship to the bare sign. The reason is, because jesus Christ in the Sacrament, gave his body to be looked upon with our soul's eyes, and not to be superstitiously adored in the bread, which is no more but the outward sign, and (by faith) to be eaten to everlasting life. For (worthy Ladies) Christ did command no worship to the bread. Christ did not say, look upon this bread, then take, eat, and worship it: but he simply said, Take, eat, this is my body. Therefore whereas the Sacrament should be a help, to list up the understanding, of the faithful unto heaven, where Christ jesus is, and no where else, as concerning his true body, & (from thence) gives himself in powerful virtue, to enjoy and possess the souls of the faithful, under those forms by himself assigned: your Romanists do abuse the Supper very vildly, and take it in a quite The Romanists do abuse the lords supper. contrary nature, for they are only pleas'de, with looking upon the bare sign and worshipping it, taking the thing itself, for that which is merely signified thereby, answerable to their doctrine of Transubstantiation, merely forged, against the true nature of all Sacraments. They seek not to elevate men's understandings, to the place where Christ sitteth at the right hand of his Father, but to lift up their eyes to their Godlike Idol. Whereas Christ (without all doubt) in instituting this Sacrament, never addressed his promise Christ directed not his promise to the bread & wine only. to the bread and wine simply, thereby to make them become his body and blood, as hath been before declared: But to the faithful communicants, and so thereby to assure them, that he would give them the true participation and communion of his body, answerable to that which the blessed Apostle S. Paul saith, he being a most faithful expositor of this mystery. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? 1. Cor. 10. 16. Me thinks (honourable Ladies) these words should resolve you, that Christ hath comprised nothing else under these signs and elements of bread and wine, but what was behoveful for the faithful communicants, to whom the plain signification directeth itself, and whereof true faith doth make them partakers, to unice themselves spiritually (with a marvelous efficacy) into the glorious body of our Lord jesus Christ, to participate (in the end) of all his benefits, and derive from him life and immortality. The sum of our Christian doctrine and belief In these few words, virtuous Ladies, you may behold both what we teach and believe, that our feeding on Christ, is by faith only, that is: in believing the words of our Saviour, in the use of the Sacrament; whereby we are drawn much nearer to him, and more strictly united and incorporated (even by the incomprehensible virtue of his spirit,) to communicate and partake of all the benefits of his death, and to be renewed by him, and nourished unto everlasting life: until such time, as he shall put us into full possession, that is, at the departure of our souls from this world, and when our bodies shall arise again, at the day of our general resurrection. The expected benefit of the Sacrament. This is the fruit which we make account of, and are persuaded to gather out of this Sacrament, and whereunto faith serves us as the only instrument: Even as with hand, eyes, and mouth, to behold, take, and eat jesus Christ, without any need of his forsaking the heavens, or of his real appearance under the forms of bread and wine, and so to communicate himself unto us. Wherefore, to go and adore the sign, as if the sign only were jesus Christ himself: Or that he should descend down from heaven, and be newly form; for one of these two must needs ensue by their transubstantiation, which we maintain to be flat Idolatry. How we do adore Christ in the Sacrament. Nevertheless, we are taught in Scripture, that jesus Christ ought to be adored in the Sacrament, and we do daily and religiously worship him: as being most especially present in the holy action, even in our spirits and faith, to unite us unto him, and to impart his blessings to us; when the Supper is celebrated according to his institution, and we endeavour to have it so still continued and ministered among us. But the manner of our worship and adoration, is, in having our souls elevated up to heaven, and thither true faith is our only conduct, there to behold him as our sovereign assurance. We look not for him in the naked elements We honour god in bread and wine, as being his blessings bestowed upon us. of bread and wine: for there we have no commandment to honour him, but we rather choose to worship him according as we ought, and that is in spirit and truth. judge now good Madams, where reason abideth most, on your side, or ours, and whether your Priests commit not manifest Idolatry in their actions: when they receive and admit the people to the communion of a Sacrament, which never was ordained by jesus Christ. May not we then well and truly say, that they have no communion at all, but what is of their own inventions? And that which they carry about the streets, going in a solemn The Priest carries their Sacrament about the street. Procession, is but a round Cake, being closed up in a Box, or Pixe▪ which they cause to be adored with great veneration. It remaineth now, that we come to the third property, which I have observed in the Mass, The third property of the Mass to wit, Sacrilege: which already hath been sufficiently discoursed in our former proceeding, and yet we will note a few observations more. This holy and divine Sacrament, was instituted to make a Communion of the faithful, in the body and blood of our blessed Lord, and by celebrating it commonly, in remembrance of his death and passion. But Noble Ladies, your Priests do convert The Priests rob and deceive the people. all to a contrary end, not only in that which they do in the sacrifice; but in mere robbery and stealth beside. For they take from the people, the Communion in chief, yea, that which is the principal fruit of this Sacrament, restraining it to the Priests only: And the people there present, are made no more but silly spectators, of that which the Priest doth alone by himself, without knowing, or understanding what he saith or doth. The Priests answer for themselves. I know you will answer me, as (God forgive me for it) I myself have often done, that the priest, being the public Minister, doth communicate in the names and behalfs, of all that are present at his Mass. Why then let me (fair Ladies) move this question: Where is any such commandment throughout the whole book of God, that we should see the Priest to have one Supper for himself first, & then at his leisure, to communicate another to us? ●urely, as we cannot live by that which A witty comparison of receiving the Communion. another eateth, but of and by that which we ourselves do eat: Even so, as needful is it for us, that we should communicate in this holy and divine Sacrament, to live in the true life of jesus Christ, who hath given himself therein to us; Not that any other there should receive it for us, but that we ought and should receive it ourselves, thereby to have Christ make his dwelling in us. We cannot be wiser the our master Christ. Alas, good Ladies, let us not seek to be wiser than our Lord and Master, for if we do, it is but in vain. And well you know, that he never said; Behold the Priest or Minister of the Church, be eateth and drinketh for you, and I have so appointed it: But he spoke plainly, without any sophistication, and said: Take, eat, drink you all of this. And after him, his faithful Servant Saint Paul, writing to the children (by adoption) among the Corinthians, said: We are many partakers of one and the same bread. And 1. Cor. 10. 17. again, Let every man eat of this bread, and drink of this cup. The countersaite pretence then, which 1. Cor. 11. 28. they do allege, can no way cover or mask their sacrilege: because the commandment is precisely to all faithful people, to take, eat, and drink in this holy Supper. Chrysost. Hom. 18. super cap. 8 2. Cor. And Saint Chrysostome hath spoken very well to this purpose. We are no longer (saith he) under the old Law, where the Priest did eat his portion, and the people had the rest. But here, one body is given to all, and likewise one cup: And what soever is in the Eucharist Sacrament, is common as well to the people as the Priest. And, gracious Ladies, desire them but to satisfy you in this one particular point, namely, that if they believe, or give any credit to the Canons of their own Popes, they cannot then but confess The Pope's Canons do confess their sacrilege. and acknowledge their sacrilege, for these be their own words: All they that are present at the Mass, and communicate not, confess themselves to be excommunicated. For their Canons further say, That Can. peracta de consecra●dist. 2 the consecration being ended, all are to communicate, or else they are deprived of entering into the Church. For so did the Apostles set down the ordinance, and we hold the same in the holy Roman Church. Moreover, in the Canons that bear the title, By Can. omnes fideles de consecrat. Dist. 1. the Apostles, it is thus ordained. That all they, which continue in the Church to the end of Moss, and do not receive the Sacrament: ought to be corrected as perturbers and disquieters of the Church. According to that which was ordained in the Counsel of Antioch; That all they which entered into the Church, should behave themselves well, and hear the Sermon; and if they abstained from the Sacrament: they ought to be excommunicated, until they had been sufficiently chastised Chrysost. in Hom 3. for that vice. And therefore Saint Chrisostome, in his Homilies upon the Epistle of Saint Paul to the Ephesians, doth reprove them very sharply, that in his time would be present in the assembly at the Communion, and yet not communicate. What say you None suffered to communicate, but the priest only. to this, sweet Ladies, when you see how many are present with yourselves, at their daily Masses, and yet none of you are suffered to communicate, but the Priest himself only? Besides all this, the prayers which they yet use to say in their Mass, do likewise very sufficiently convince them: for when the Church retained her wont purity, the people were then received to the Communion, and behold what their prayers then contained, and yet do. Prayers in their mass, making against themsèlues. Lord thou hast filled and satisfied thy family, with thy holy gifts, to wit, the Sacrament. And another speaks thus. We being filled and satisfied with the sacrifice of thy precious body & most holy blood, etc. And another. We pray thee lord, that these things may be carried by the hands of thy holy▪ Angel, unto thy high Altar, (speaking of the oblations of the faithful, in receiving the bread and wine used in the Sacrament) To the end, that all others as well as we, that shall receive the participation of the Altar, in the blessed body, and holy blood of thy Son, may be filled with all happy benedictions. These are the very true words (dear Ladies) used in their prayers, wherein if you will not credit me, I desire you to read them yourselves, for your further satisfaction. And doubtless, they would never have spoken in this manner, if the Priest only had then communicated, as now a days you see he doth. Otherwise, it had been to say one They say one thing, & do another, merely begutling the people. thing, and perform the contrary, as you may perceive hath happened since: for now they have utterly deprived the people of the Communion. Tell me then, I entreat ye, is it not a mockery of God and of the people, to tell them, that they are partakers in those gifts of the Altar, and yet (all the while) to give them iustnothing at all? In like manner they have provided, that the people shall understand nothing that they say, for They speak to the people in a strange language. they speak to them in a strange language: but this is most certain, and I desire you Sister Ladies, to observe it, that the prayers before mentioned, do remain yet in the Canon of their Mass, to condemn them of impudence, both before God and men. So that if a more learned judgement, than my weak woman's capacity, should search into the original of this evil: it would be found out (as indeed it is very likely) that their enjoining and constraining the people, to confess and declare their sins to the Priest, was purposely intended, before their admission to receive the Sacrament. God will have us confess our sins to him only. And this do they also, without any ordinance of God, who commandeth us, to confess and declare our sins to him, and require pardon▪ as he promiseth to give the same to all that are truly repentant, assuring and certifying us thereof, yea, sealing it in our souls and consciences, by his own word in his Gospel, when he is preached unto us, and when we believe effectually; whereupon, and in regard whereof, the ministry of the Gospel is thus termed by the Apostle: He hath given 2. Cor. 5 18 us the ministry of reconciliation. The people then finding the burden of sin to be very heavy, as indeed it is, were vainly persuaded to make a particular numeration of their sins, The people's growing to number their sins. to the Priest or minister of the Church: which growing to a liberty and licence by little and little, by ignorance and malice in their Pastors, the course thereof was not cut off, as it ought to have been. But yet the people than were thereby granted this benefit, that they might communicate in the Sacrament once a year, or twice, or thrice for them of greatest devotion, but all the residue of the people, must leave the Priest alone at the Altar, there to communicate by himself. Where God is neglected, one sin begetteth another. And thus one error grew to beget another, when once they began to decline from the direct paths of perfection, and since then, they have made a custom of assembling the people together (but not inviting them to the Communion) only to hear their Masses said or sung in divers angles of their Temples, for which they are not ashamed (and Ladies I am sure you know it perfectly) to demand a price or valuation for each sever all Mass, a thing most horrible, and the like never heard of. Thus the Communion of the Sacrament, is not only violently taken from the people, but the The Sacrament is now made no account of. Sacrament itself (by this means) is made no account of. For whereas both Priest and people ought to meet together in one place, there to hear together) the declaration of his bitter death and passion, and to participate (in common) in the Sacrament of this union▪ O dear Ladies, I cannot speak it without tears, or you hear it without much heart's grief, if you were as you should be; That that divine place, I say, should now be become a mere fair or maket▪ to traffic and merchandise those sacred blessings, which God out of his own bounty made a liberail gift of, and freely bestowed upon all his faithful servants, to their singular comfort and endless consolation. Another sacrilege committed in the Mass. But not to wander too far from mine intended purpose, I come now to another most manifest sacrilege, committed likewise in the Mass, to wit, that in those Masses, where they do admit the people to the Communion, either at the feast of Easter, or when they command a general communicating: They then defraud the people of one part of the Sacrament, namely, the Cup. Oh what an audacious insolence is this? jesus Christ distributed the wine, as well as the bread, when he made his Supper with his Apostles, and spoke he not to make public notice thereof, when giving them the Cup, he said: Drink you all of this? And after him, the Apostle left the very same instruction, 1. Cor. 11. 28. to the Church of Corinth. Let eoh man (saith he) prove and examine himself; and so let him eat of this Bread, and drink of this Cup. But your Roman disciples, under the shadow of some supposed inconveniences, (imagined only by themselves, as if they would seem to be wiser than the Master) have ordained, that the people shall communicate but under one kind, and that is of the bread only. Is not this an enormous sacrilege, They sunder what God hath joined together. to separate them a sunder which God hath joined together, yea, and by his own express institution? But let them be well assured, that the authors and favourers of a crime so heinous, shall one day yield a most strict account therefore. Concomitancy, their co●ned excuse. True it is, that they allege their Concomitancy, in excuse of this matter, (a word expressly forged, whereby to maintain their sacrilege) and herein they seem to avouch, that the blood keeps company with the body, and therefore is always with the body. But when we answer them, that jesus Christ knew this Concomitancy as well as they: and yet notwithstanding, he did not forbear, to distribute both the signs of Wine and Bread; what reply they then? Why then they further infer in answer (which indeed can carry itself for no answer at all) The blood separated from the body. It was jesus Christ's will, that in his Supper we should consider his blood separate, or apart from his body, and that we should represent before our eyes his death, even as his blood was spilled and shed: And therefore in giving the Cup, he saith: Drink you all of this; For this is my blood of the new Testament, which is shed for many, for the remission of sins. Matth. 26. 27. 28. Now, such Concomitance of the body, and of The contrariety of concomitancy. the blood, cannot agree or consent with the death of jesus Christ (because, to be both in the body, & to be shed out of the body, are contrary things) wherefore, it necessarily ensueth, that that can have no place in the Sacrament, which bringeth us directly to the consideration of the death of jesus Christ, & guides us not to the effusion of his blood. It behoveth then, that we have the effusion or streaming forth of his precious blood, even as if it were present before our eyes, if we would celebrate the Sacrament according as jesus Christ did ordain it, because (above all) it doth most assure us in the Sacrament, that our sins are forgiven us in his blood, which is our cleansing and 1. john. 1. 7 washing. But if these reasons may gain no place with you, fair Ladies, nor them that are both Traditions are their only foundation. your adversaries and ours, who (for the most part) build only upon traditions: At least yet, will them to allow the Canons of their Popes, which do manifestly condemn them in this point▪ and for a precedent, behold what is said in one of the Canons Can. Competimus de consecrat. Dist▪ 2. of the Pope Gelasius: We have understood, that there are some, who taking only a portion of the blessed body, do abstain from the Cup of his precious blood. And because it is not known, upon what superstition they do this: we will that they shall receive the Sacraments together, or that they abstain and be bard wholly from them both. For division or separation in so sanctified a mystery, cannot be committed without very great Sacrilege. Another Canon speaketh thus. You are with us Can. Quia. & Can. In Coena de consecrat▪ Dist. 1. Can. Sacerdotes. 1. qu. 1. in the Chalice, We take this altogether, we do drink together, for we live together. And another. The priesls which serve at the Eucharist, shall distribute the blood of our Lord to the people there, (for so he calleth the Sacrament of the blood.) Whether can they now betake themselves, to seek for purgation of sacrilege, being thus therein condemned by their own Popes? Now honourable and renowned Ladies, by these gross and most absurd abuses, which I have been so bold as to lay open to you, in this Popish kind of service, called the Mass, filled full with notorious blasphemies, Idolatries, and sacrileges, as I have in some weak measure shown unto you, and in the order as they are ranked: you may guess what a many more there are beside, which would ask a larger repetition, than this poor Epistle of mine at this time can permit me. Let me put the case to your own judgement, She referreth this matter of the Mass, to the censure of the Ladies themselves. whether the Mass may be thought to be any lawful Communion in your Church, or no? Surely, were it but in regard of these alleged abuses, (where of there wants not store beside) me thinks you should abstain from partaking with such abominations: Considering, that in shaking hands with such foul deformed sins, you pollute your souls with all impieties, and by your public profession of them, you consent and adhere to all their blasphemies, albeit you are utterly ignorant of them. For here they meet in a full crowd together, They partake with sin, that seek not to avoid it. and to all of them, you cry yourselves guilty, when you seek no way to escape out of sinful Sodom, though the flames fly daily and flash into your faces. And I am well assured, that some of you are of my mind, in many of these recited abuses concerning the Mass, though (as I have done) you will not yet openly express it, yea, and have in private confessed to me, that your Priests of Roman pollution, do grossly sin in infinite superstitions, which they colour under clouds of devotion and The Apish gesture and behaviour of the Priests. sanctity, using such Apish carriage and gesticulations, both in the celebration of the Mass, and their frivolous preachings, as are no way convenable with their profession, that are to entreat on the mysteries of God. And yet in whatsoever they do or say, both you, and the people do solemnly assist them as spectators only, but no understanders, and such are the greater part of the assembly at Mass. And because they shall not see into their juggling collusions, they can find both their ears, eyes, and other senses busied, with music, singing, and ensensing, with divers other gestures, which deliver some appearance of religious devotion, only thereby to beguile and retain simple How highly God is dishonoured in their churches. people. And where is all this done? but even in the Church, where God is to be worshipped in spirit and truth, and where he hath ordained the holy assembly of his Servants, to edify & nourish all faithful souls, in common and public praying together, according as every one may well understand, by faithful expounding and interpreting the word of god, concerning those mysteries which he hath established in his Church: To the end, that every faithful man and woman, may there receive effectual fruit, both for the guiding of their lives in christian conversation, and consolation of their souls here and in heaven. Of God's undefiled Church. Into which Church of God, swept clean and purged from all corrupt pollutions, and reform by the rules of his heavenly prescriptions: Honorarable Ladies, I have at length found the happy entrance, where every diligent Pastor & Preacher, do there painful and laborious endeavours, to expound & deliver God's word purely to the people. And that they may easily understand what is said unto them, both for the edification of their faith, and further instruction in all piety, and whereof I myself (to my no little comfort) have found Her desire of their happy union in faith. a most plentiful increase among God's servants, into whose fellowship, I heartily wish that you were all combined. Moreover, among us, there is not so much as one syllable proffered, either in public prayer, or explaining gods word, but it is heard, understood, The order observed in the reformed Churches. and most affectuously embraced. For nothing is here uttered, which hath not his firm foundation, on the express text of sacred Scripture, or what is thence truly and unpartially derived necessarily cohering and agreeing therewith: without any repugnancy to the Articles of the Apostles Creed, or the direct meaning of the Scriptures. For if any of our Pastors shall presume to do otherwise, he is grievously censured, and reproved according to good orders established, for preservation of sound doctrine, and prevention of intruding men's vain imaginations. Of the Sacraments of Baptism, & the Lords Supper rejecting the other five. As concerning the Sacraments, of Baptism and the Lords Supper (for God's institution allowing no more, we leave your other five, viz. Confirmation, Penance, Extreme unction, Orders, and Matrimony, to your Roman Synagogue, where they were first devised.) And these other before named, I say, are administered in the same kind and nature, as they were wholly received from our Lord and Master: without addition of any thing to their words, or cutting off any part of their ordinance. And intelligence is publicly delivered to the people, of the end, efficacy, and utility of them, far from those ungodly courses practised among you. Nor is there any other consecration here used, but holy and devout pravers, in the presence of God and his No private whispering, as is used in the Mass. heanenly assembly: The Pastor declaring openly, (and not in any muttering or conjuring manner) what is then done, and how it stands with the words and ordinance of our Lord jesus Christ; proposing and delivering the same so audibly, that it may be heard of the whole Congregation, and so conveniently in all points applied, that much godly benefit cometh thereby to the assembled souls at the Sacraments. Where jesus Christ doubtless doth sanctify the Table, and the Bread and Wine there decently present, to make them the Sacraments of his body and blood, when the form is thus observed after his own institution. How the people are admitted to the communion: & who are excluded. To this Communion of the Lords holy Supper, all the people present (after exhortation, to prepare their coming thither, in true repentance and firm faith in God's promises) are freely and very lovingly admitted. And none are excluded from this heavenly Banquet, but such as are notoriously known for profane people, of wicked and vild life, or rebellious to all good orders and Discipline established by authority, and the Reverend Fathers of the Church, whose care and diligence for the good thereof, at all times and seasons is very great and painful. And (Noble Ladies) the Bread and Wine, in all reverend manner, as our Lord appointed it, is round about distributed to every assistant, without impairing the least jot of the institution. There is no request made, that those things may far from that which is used in Popery, be carried thence by an Angel, and presented upon the high Altar: Our souls do assure us, by a lively faith, that jesus Christ is in heaven, sitting at the glorious right hand of his Father, and all the Communicants in our Christian assembly, are so instructed and resolved, and to heaven do they elevate both their eyes and minds, contemplating their Lord and Saviour there, and hoping to partake of eternal life there with him, whereof the present action is a sure pledge and earnest penny. Thus do we pronounce Christ's death and passion, thus do we acknowledge the effusion and shedding of his blood, whereof the Bread broken, and Wine delivered in the Cup or Chalice (for we are not Ceremonious of either word, because (in God's fear) either of them is to us indifferent) remaineth to us as a perfect remembrance, and the fruits thereof (we hope) do continue among us, and so (with thankfulness) we all receive his benefits. And worthy Ladies, because (it may be) you would gladly know, what other observations there are in God's Church, which induced my conversion, Her further offer to the Ladies. and in time may draw others: As a very young Scholar, scarcely yet well entered, I will set ye down a brief summary, of so many, as my weak memory, and the brevity of time will permit me. No invocation upon saints, but on the everliving God, in trinity of persons. Here is no invocation upon any Saints, no, not upon the blessed Virgin Marie: yet both of her, and all other Gods chosen Saints, we hold that reverend estimation, which we are commanded to do. The adoration and worship here used, is to the only everliving and eternal God, and according as he hath manifested himself in his word, to wit: the Father, the Son and the sanctified Spirit, or holy Ghost. One only and true God, in these three persons or Hypostasis, in whose name likewise all here are baptized. No allowance of images, but that only which God hath appointed. Here are no other Images admitted into our Temples, but that only which our great God hath consecrated to himself, for his own pecuculiar use, and to remain for ever. And that is the Preaching of the Gospel, with the true use of the Sacraments instituted by him: whereby we discern the nature of God, and his good will towards us, more lively and better figured in the whole mysteries of our Redemption, than they can be described in a million of wooden or carved Images, or in any other matter whatsoever. No intercession, but to Christ only. Neither is there recourse made to any other intercession, for obtaining God's favour unto us, but to jesus Christ's intercession only, he being our alone Mediator and Advocate. And he 1. john. 2. 2. is likewise the only reconciliation for our sins, and we present none other but him to God, in all our prayers either private or public. Nor is here acknowledged any other purgation or Purgatory, but only the blood of the self same jesus Christ: Thus are we cleansed, by undoubted faith in him, accompanied with true and unfeigned repentance, and that is to be done in this life only, which is the time both for believing, and of well doing. No sacrifice but Christ jesus only. In like manner, here is no confession made of any other oblation, sacrifice or satisfaction, whereby to abolish, deface and wipe out our sins: but that alone, which jesus Christ made once for all, upon the tree of his Cross to GOD his Father. Nor do we here hold it expedient or needful, that there should be any superstitious countenance, renewing or daily reiteration thereof: In regard, that he never gave any such charge to any mortal man. For we are assured, that his own sacrifice is daily fresh, and in full efficacy, to obtain grace for us, remission of our sins, and life everlasting. For though Rom. 2. 3. he died once for us poor wretched sinners, he liveth yet again at this day, and for ever, and sitteth at the right hand of God his father, to make continual intercession for us. What kind of confession is used in this Church As for the order of Confession, which is here observed, and none other else acknowledged in this Church, it is in this manner. When we assemble and meet together, we make a public and solemn confession of our sins to God: who giveth us also true absolution of them, by his h●ly Gospel, when we (being heartily repentant) receive by faith his undoubted promises, according as they are daulie (for that purpose) preached and delivered unto us, by the Pastors and ministers of God's Church, being congregated in our Ecclesiastical assemblies. Of the means of our salvation. In brief (honourable Ladies) here is neither taught, or believed, any other means for our salvation; then that which God himself hath revealed in his holy word. And that is, to embrace and receive in a sanctified faith, Working by love; the graces and mercies of God Galat. 5. 6. offered and presented to us in jesus Christ, by the Gospel: The preaching whereof we receive, and give attention unto with all reverence, as being that only doctrine, which is able to save our souls. And we are persuaded, that to turn aside (how little soever it be) from jesus Christ's omnisufficient sacrifice, to our own works, satisfactions, deservings, or the merits of Saints and their sufferings, or any other means whatsoever, to confide, or put any hope at all therein of our salvation: were flatly to forsake the chief corner stone, and to build upon another foundation, than God himself hath laid. For there is not any other name under Heaven, whereby we can or shall be saved, but the alone name of jesus Christ. For be was delivered to death for our sins, and is risen again for our justification; 1. Cor. 3. 11 Act. 4. 12. there cannot be (then) salvation in another. If this doctrine be heretical, as your Roman Jesuits, and Priests stick not to proclaim it: An especial note to be observed. they must then pronounce the holy Apostle Saint Paul to be an heretic; Saint Peter and all the rest of the Apostles, to be Heretics, who preached the very same, and have left it so to us in their own writings, whereof God himself will one day be the judge. Of the truth and sincerity of this doctrine. Censure now, discreet and well-iudging Ladies, if the singleness, and pure simplicity of this approved doctrine, maintained point by point, and warranted by the word of God, (whereunto it hath always submitted itself, and dare avouch her true title in the face of any Counsel:) do deserve those slanders and calumniations, which the Devil by his blasphemous brood, doth daily belch forth against it. And in the other Scale of your unpartial opinion, (holding an even hand to poise the weight, and an upright soul, to conceive the worth of both rightly) consider the now Romish Religion, the practices, blasphemies, and abuses therein committed, and then let God direct and order your verdict. The pomp and ceremony of Popery. For I will not so wrong the hope I have of you, rashly to forethink, that you will be overawed with pomp of Ceremonies, thunder cracks of curses, the case and hollow closure for monstrous impieties: Neither that you will be scrupulous of spirit, as to let the spacious spreading title of their Church, without any truth or equity to warrant it, altogether sway you in your opinion. The nature of the church of Christ. For the Church of Christ sets not forth herself to sale by the lustre and pomp of exterior ornament, or by antiquity or such like allegations; No, nor by continued succession of Popes and Prelates, whereof you hear what daily boast they make. But her glory and triumph is, in the purity of doctrine, which is as the only soul of the Church, and in the sincere administration of the Sacraments, all consonant and agreeing, with the voice of her great shepherd and Bishop of our souls, our Lord jesus Christ. And he faith; joh. 10. 4. 5 That his sheep do know his voice, and they will not listen or follow a stranger. This (Ladies) is the true touchstone of judgement, whereby to discern Gold from corrupted metal, to know the true Church from the false: And not by Crosses by Mitres, Cardinals, bonnets, or height of Steeples. That Reverend and worthy Bishop of Thovars, who having forsaken the Synagogue of Satan's, and (by his great learning and industrious pains) discovered such a hideous heap of abominations, used and maintained in the church of Rome: he, next unto God's good spirit (which was the principal and only motive) was the secondary means of my conversion, as (God have the glory for it) he hath prevailed with divers other A book of much learning & main importance, which likewise will be very shortly published in English. Lords and Ladies beside, and in time may prove to shake the proud Empire of the Pope. His learned labours so lately printed, wherein he opens all the pack of paradoxical Popery, against Bellarmine, and all the Roman faction of Jesuits, convincing them by their own arguments and writing: I am bold (worthy Ladies) to send you with this Epistle. And where I comfarre too short of such sufficiency as in such a cause as this is required: peruse his pains for your further satisfaction, being printed in your own native tongue for your better apprehension, and so plainly set down, as it cannot but be easily understood of you. Thus have I, noble Ladies, both briefly, and as the nature of an Epistle would permit me, declared the gross absurdities and abuses in the Mass, the blasphemies, Idolatries, and sacrileges therein committed, that God in his good time may open your eyes, and let you see the way out of that brutish Babylon. I have also (in a mean measure) showed you the order and government of our reformed Church, as well for the ministery and doctrine thereof, as also for the near affinity and true form, which therein is continually used and observed, with the example of the chief Schoolmaster jesus Christ himself, and confirmed by his blessed Apostles: As if it would please God to rank you with us, the truth should make more manifest to you. Truth needs no secret corners. For here is nothing done palliated, or in secret conspiring, to betray poor people's opinions, and deceive their souls: All our actions are openly exposed even to the apparent view of God and men, yea, even in all things, that concern the order and policy of Gods▪ Church. here, women and the weakest capacities, may understand whatsoever is done or said: for here is no strange Language used among us. And S. Paul saith: Strange 1. Cor. 14. 22. tongues are for a sign, not to them that believe, but unto Infidels that beleevenot. Her conclusion to the Ladies. I confess, honourable Ladies▪ that my discourse hath extended itself beyond the purposed limitation: but indeed, the merit of the subject handled; may plead my pardon one way, and the endeared affection I bear to you, with desire of your conversion (for your souls saving health) I trust will safely support me the other way. If God have chosen me as his meanest instrument, to work but the very lest measure of your better instruction: his name have the glory, and his powerful word the deserved praise, which carries much more weight and efficacy, than men's smoothest eloquence, or the very subtilest arguments produced to the contrary: whether it be of antiquity, or universality, of Counsels, of Traditions, or whatsoever else. If now (this day) you will listen to his voice, and not harden your hearts; If you be not careless of his gift, by me his unworthy servant offered unto you; If you close not up your eyes, against the clear light that shineth every where; If you quench not the spirit, which God himself hath kindled in you: All will redound to your endless consolation, and you be renowned to future posterities. Fear therefore (dear Ladies) this heavy threat of the divine wisdom. Prou. 1. 24. 25. 26. 27. Because I have called, and you have refused; I have stretched out mine hand, and you would not regard; But have despised all my counsel, and would none of my correction: I will laugh at your destruction, and mock when your fear cometh. Then shall you call upon me, but I will not answer, they shall seek me early, but they shall not find me. etc. From Thovars this 1. of june. 1608. FINIS.