THE DISPLAYING of the Popish Mass: wherein thou shalt see, what a wicked Idol the Mass is, and what great difference there is between the Lord's Supper and the Pope's Mass: Again, what Popes brought in every part of the Mass, and counted it together in such monstrous sort, as it is now used in the Pope's Kingdom.  
Written by THOMAS BECON; and published in the days of Queen MARY.  Psalm 73. They that forsake thee (O Lord) shall perish: and all them, that commit whoredom against thee, thou shalt utterly destroy. jer. 15. Fly away from Babylon, let every man save his life, that ye be not rooted out with her wickedness. For the time of the Lords vengeance is come. apocalypse 18. I heard a voice from heaven saying: Come away, etc. Matth. 15. Every plant that my heavenly Father hath not planted, shall be plucked up by the roots. 
LONDON, Printed by A. G. for the Company of Stationers. 1637.  
Cum privilegio.   

R. P. D. D. JOANNES PARKHURSTUS Episcopus Noruvicensis ad Thomam Baeconum.  
Vidi & perlegi doctos Baecone libellos,  
Quo tua nonpridem sancta Minerva dedito  
Dispercam siquid legi unquam sanctius, aut si  
Quid potuit populo tradier ut liu●.  
Auspice perge Deo tales vulgare libellos,  
Variloquax sed nec lingua timenda tibi est.  
Sic Christum possis avido iaculare popello,  
Sic possis nomen condecorare tuum.   

The displaying of the Popish Mass.  
IF I were not led (O ye MASSING Priests) with a natural and fervent affection toward this our common country, which as a most tender mother, hath tenderly brought me forth, and as a most loving nurse, hath hitherto sweetly embraced, kindly fostered and carefully kept me up, whose destruction and utter desolation (if provision betimes be not made) I see unfeignedly to be at hand: again, if I were not moved with very pity and tender compassion towards you my countrymen, greatly lamenting and even from the very heart bewailing the miserable and wretched state wherein at this present ye stand, perceiving also your dreadful damnation, besides the corporal plagues, which with other ye shall suffer, not to be far off, except ye shortly repent, turn unto the Lord our God, and leave your abominable Idol service: I would choose rather quietly to go forth in giving my mind to the study of the holy Scriptures according to my profession, and in calling on the Name of God by fervent prayer for the redress of the great abominations, which now of late days as most fierce & outrageous floods have violently burst in, overflowed and utterly deformed the Christian Commonweal of this our Realm of England, than breaking off my present studies to take upon me at this time to write unto you, and especially of such a matter as some brainsick persons straightways will condemn as heretical, but all will judge it superfluous, seeing the matter whereof I intend to write, doth but a little agree with the common opinion of religion, yea rather superstition, that is now received among us against the which to strive, who will not count it a thing of great folly, being so defenced not only with Laws and Statutes, but also with the power of the head rulers, with the wily subtleties of the fleshly hypocrites, and with the consent of the gross multitude: as I may speak nothing of the untowardness, yea, rather frowardness and malicious madness of a number of you Massmongers, to whom these my Letters be directed, which have been so rooted from the beginning of your greasy Priesthood in this wicked kind of massing, taking it for most perfect, pure, true, sound, godly and Christian Religion, and have found so great ease, quietness, lucre, gain and advantage in it, that it shall be more easy, except God setteth to his helping hand, to make a man of Ind white, than to pluck many of you from your old accustomed and cankered trade, so hard a thing is it to use an old dog to the rain, or to cure that disease that is bred in the bone. But notwithstanding, having a good opinion, although not of all, yet of some of you, which sin not of obstinate malice against the truth, but of simplicity, ignorance and blindness, offend for lack of better knowledge, whom also peradventure God hitherto hath suffered to remain in error, that he now at the last thorough the riches of his mercy, might bring you into the glorious light of his blessed Gospel, and make you of Saul's, Paul's; of ravening wolves, faithful Shepherds; of cruel persecutors; Christian Preachers, of abominable Idolaters, true worshippers of God: that by this means ye may believe and be saved: I will attempt even for your sakes, even to the uttermost of my power, as time shall serve, to declare unto you my mind concerning the great abuse, yea, the abominable Idolatry, which ye commit in the most wicked and Devilish Mass, 
The Abomination of the Popish Mass.  while ye take upon you contrary to the Word of God, to defile the blessed Sacrament of Christ's body and blood, to minister it in your Masses unto yourself alone; contrary to Christ's institution, to offer it for a sacrifice unto God for the sins of the quick and dead, to avouch it to be of no less excellency, price, dignity, efficacy, might, virtue and power, than the sacrifice, which our Saviour Christ offered on the altar of the Cross, and to make a show of it to the people, that they may fall down and worship it as a god, yea, God himself Creator and maker of all things, that ye having the knowledge of these your errors may from henceforth cease to offend the Lord our God, give over your Idolatrous massing, repent you of your former life, and become godly Ministers in the Church of Christ unto the glory of God, and the profit of his holy Congregation. And that we may the better discern the truth from the falsehood and the profanation of the Sacrament from the true ministration thereof, I will compare Christ's doing in this behalf and yours together, that when ye shall perceive how far ye descent and swarve from the truth, ye may forsake your error, and follow no more the trifling traditions of Antichrist, the Bishop of Rome, and of his adherents, but rather embrace that Godly and faithful order, which our Saviour Christ hath set and appointed in his holy Word for the due Ministration of his blessed Communion.  
It is not unknown to you, 
What Christ did when he ordained his holy Supper.  that the Lord jesus after he had eaten the Paschall Lamb, with his Disciples, according to the Law of Moses, that same night wherein he was betrayed, knowing that the time appointed of his heavenly Father from everlasting, wherein he should offer himself a sweet smelling sacrifice to God for the sins of the world, was at hand, and willing to leave behind him a memorial of his glorious Passion and precious death to his holy Congregation, that the fruits, commodities and benefits, which the faithful penitent sinners have by the offering up of his blessed body, should not be forgotten, but had in an everlasting remembrance, first of all preached a most fruitful and comfortable 
Matth 26.  Sermon to his 
Matth. 14.  Disciples, 
Luke 22.  and afterward 
1 Cor. 11.  as he sat at the table with them, he took bread into his hands, and after he had given thanks to his heavenly Father (as his manner was) for his corporal gifts, but specially for the dear love, that he of his own mere mercy and free hearty good will bare toward mankind, he broke bread, and gave bread unto his disciples, saying: Take ye, eat ye, this is my body, which is betrayed for you. Do this in remembrance of me. And as he took the bread and made it a Sacrament, that is to say, an holy sign, figure, token, and Memorial of his Body breaking, so likewise he took the wine, and made that a Sacrament, holy sign, figure, token, and Memorial of his blood shedding, and after thanksgiving to his heavenly Father for the benefits aforesaid, he delivered the Cup unto his Disciples, saying: Drink of this all ye. This Cup is a new Testament in my blood, which is shed for many for the remission of sins. Do this so oft as ye shall drink it, in the remembrance of me. And this heavenly banquet once done, they said grace, that is to say, they praised God, by saying either certain Psalms of David, or some other thanksgivings, and so departed. Here is the whole institution of the Lords Supper. Now let us compare Christ's Supper with your Popish and Idolatrous Mass, and see how well Christ's doings and yours agree together. If ye be the Ministers of Christ, and not of Antichtist, the servants of God, and not of the Devil, then will you follow your Master Christ, which saith, 
john 13.  I have given you an example, that as I have done, so likewise ye should do. Let us now then go in hand with the matter.  
First, we read, that Christ before he fed his Disciples, with the mystical food of his body and blood, made a Sermon unto them, 
Christ preached before his Supper.  wherewith, as with a certain most wholesome preparative, he made meet the minds of his Disciples, unto so worthy a banquet, giving all faithful Ministers an example, that whensoever they with the congregation do come together to celebrate the Lords Supper, there should be some Sermon or exhortation made unto the people, that they might the better examine themselves, and the more deeply consider the thing that they go about. And according to the example of Christ, not only the Apostle, but all the holy Fathers also of the Primitive church used the trade, and so did it continue in the Church of Christ, till Antichrist, the Bishop of Rome, had driven Christ out of place, and set up himself as God: Again, till he had expulsed the Supper of the Lord, and set up his own peevish, yea thievish Idolatrous Mass, as we may see in the monuments of the ancient Writers. They continued, saith blessed Luke, 
Acts 2.  in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. And Saint Paul saith, 
1 Cor. 11.  As often as ye shall eat this bread, and drink of the cup, show, set forth, declare and preach the Lords death till he come. A practice hereof have we in the Acts of the Apostles, 
Acts 20.  where we read; That upon one of the Sabbath days, when the Disciples, came together for to break bread (so termeth S. Luke the receiving of the Sacrament of Christ's body and blood) blessed Paul preached unto them, and continued the preaching unto midnight. And the Sermon ended, they broke bread, ate, thanked God and departed. 
Note.  For if the Sacrament of Christ be never so comfortable, yet if they be not known what they are, to what use they were instituted, what joyful promises are annexed unto them; what they signify and preach unto the faithful receivers, etc. What other things are they to us, than the precious stone was to Aesop's Cock? A Sacrament ministered without preaching of the word is but a dumb ceremony, a glass offered to a blind man, and a tale told to one that is deaf. 
Ma●● 3.  The Apostles before the ministration of any Sacrament preached, and so did the holy Fathers of the primitive Church. Saint john Baptist the son of the Priest Zachary, preached unto the people before he baptised them. Our Saviour Christ a little before his ascension, 
Mat. 28.  said to his Apostles; 
john 13. 14. 15. 16.  ●oe and teach all nations, 
1 Cor. 11.  baptising them in the name of the Father, and of the Son, and of the holy Ghost. Here is Baptism & the preaching of the word joined together. And as concerning the blessed Sacrament of Christ's body and blood did not our Saviour Christ preach at the institution and ministration of it? Are we not also commanded by the holy Apostle, that whensoever we come to receive the blessed Communion, the death of the Lord should be preached, declared, and set forth? 
Ministration of the Sacraments without preaching, profiteth little.  Did not the Apostles of Christ, and all the godly Bishops of the primitive Church, observe the same order? They considered right well how little the ministration of the Sacraments availeth, without the preaching of the Word: For as S. Paul saith, how shall they believe without a Preacher? Faith cometh by hearing, and hearing cometh by the Word of God. None therefore of the Lords Sacraments ought publicly to be administered without preaching of the word; yea, & that not in a strange tongue, 
In joan tract. 80.  but in such a speech as the people understand or else it were as good to speak the words unto a s●rt of sheep or geese as unto them that are gathered together at the ministration of any Sacrament. And this meant Saint Augustine, when he said, Take away the Word, and what is Water but water? But let the word be added to the Element, & it is made a Sacrament. Whence hath the water such a power that it should touch body, and wash the heart? but by the virtue of working of the word, not because it is spoken, but because it is believed. The word signifieth here not only the speaking of Ego baptizote, etc. or Hoc est corpus meum, etc. pronounced by the Priest in a strange tongue, but the preaching of the word of God uttered by the mouth of the Ministers in such a language as the people understand, or else how shall they believe? It is not the utterance of God's word in an unknown speech that bringeth faith, but when it is so spoken, that it is understood of them that hear it, and that faith through the operation of the holy Ghost ensueth, which otherwise is cold, lieth idle, and worketh nothing in the heart of the hearer: for as S. Augustine saith, Take away the Word, and what is Water but water? that is to say, take away the preaching of God's word from the Sacrament of Baptism, which declareth what Baptism is, who instituted it, to what use it was ordained, what fruits and commodities we receive by it, etc. And what doth the water of Baptism profit, I speak concerning such as are come to the use of reason, or such as are present at the ministration of Baptism. And so likewise may we say of the Sacrament of Christ's body and blood. Take away the word, and what is Bread but Bread? What is wine but wine? that is to say, Take away the preaching of the Lords death from the holy Communion, and what doth it profit to eat & drink the Sacramental bread and wine? seeing the mystery is not known nor understood. But put the preaching of the word to the Elements, water, bread, and wine, and so are they made holy and honourable Sacraments, full of singular joy and great comfort, as Saint Augustine saith, Let the word be added to the Element, and it is made a Sacrament. Therefore where the Lords Supper is rightly ministered, 
What things ought to be preached at the ministration of the Lords Supper.  there is declared the death and passion of Christ, there is showed forth the misery of man, from the which he could have been no otherwise released, but only by the death of Christ; there is taught what the Sacrament is, what it signifieth, and to what use Christ our Saviour did institute it, there are the people exhorted not rashly, nor with unwashed feet, as they use to say, to come unto the Lord's Table, but to prove, try, and examine themselves, whether they come with such faith and love unto that most worthy mystery, as they ought, lest they eat and drink their own damnation, there are they stored up unto the works of mercy toward the poor, and unto hearty thanksgiving to God the Father for the death of his Son Christ, there also are they put in remembrance that after they have tasted those heavenly mysteries, & have spiritually fed upon the body & blood of Christ, which through faith are present, and truly received in spirit of faithful Communicants, and are become one body with Christ, they ought no more to return unto their old sinful & wicked conversation, but from henceforth to serve their Lord God in holiness & righteousness all the days of their life. 
Luke 1.  Is there any such thing done in the popish Mass? 
The popish Mass hath no preaching.  Who preacheth? 
No goodness is learned at the popish Mass.  Who maketh the exhortation? Who moveth the people to repentance, faith, love, and amendment of life, mutual reconciliation, works of mercy, or unto thanksgiving to God the Father for the death of his Son Christ? Who playeth the Schoolmaster, and giveth the people such exhortations, that they go home from your Masses 
The Mass is the nurse of all vice.  better learned than they came thither? What thief ever lest his theft? What false lawyer gave over his bribing? what whore forsook her whoredom? what wicked man at any time repented him of his wickedness, by coming unto your Mass? Yea, rather they go from your Mass so well instructed, that they think that now they have heard a Mass, they may do all the day after what they will. Amends is made beforehand If they bribe, poll, pill, steal, lie, slander, blaspheme, kill, murder, run on whoring, play the harlot, fall to drunkenness, to dicing, to carding, and do all other unlawful things; it maketh no matter, for they have heard Mass. They have satisfied 
Esay. 58.  
Mark 16.  for the sin, before it be committed. The hearing of mass hath dispatched all the matter aforehand. And what marvel is it, though such abomination followeth of your massing, seeing the people heareth no goodness at it, but rather are confirmed in all kind of ungodliness? The chiefest jewel of all, I mean the preaching of God's word, is utterly exiled from your Mass, as all goodness is beside. There is none of you all, that stand up in the pulpit, that lift up your voice to declare unto the people either their wickedness, or preach unto them the most joyful, pleasant, and comfortable Gospel of our Saviour Christ. If there be any preaching at all, the Bells make it, 
The Bells are better preachers than the Massers.  when the popish Clerk ringeth to Mass. The Bells being hanged up tell the people somewhat which they understand, namely, that there is a popish mass ready at hand, come hear it who list, and be never the better when ye have done. But ye speak nothing at all that the people understand, and so are ye worse than the Bells. 
What goodness followed the ministration of the holy Communion  Oh how often have I seen here in England at the ministration of the holy Communion, people sitting at the Lords table, after they have heard the sermon, or the godly exhortation set forth in the Book of Common prayer, read unto them by the minister, bitterly weep, heartily repent, and sorrowfully lament their too much unkindness and unthankfulness toward the Lord God for the death of his Son Christ, and for his other benefits; again, their negligence in doing their duty toward their poor neighbours? what free and large gifts also have I seen given to the poor men's box? what laying aside of all enmity, and renewing of unfeigned mutual reconciliation? what loving embracing and holy kissing of one another? What assurance of heartytty friendship for ever to continue, where immortal hatred was before? what godliness also of life have I seen afterward practised by them, that were the Communicants? what alteration of manners? What newness of conversation? The covetous man to abhor his covetousness, the Adulterer to leave his adultery, the Whore to defy her whoredom, the Proud man to detest his pride, the Usurer to give over his usury, and so forth, by hearing the word of God preached, and by the worthy receiving of the holy Communion, hath full oft been seen in England, when the doctrine of the Gospel flourished among us. 
No man better for hearing Mass.  Never saw I one point of like godliness practised of any man by hearing your popish Masses, but as they have come thither wicked and ungodly, so have they departed again with the same ungodliness, and wickedness, rather being the worse than the better by hearing that your Idolatrous mass, and yet (Oh God be merciful unto us, and forgive us our sins) the glorious and blessed Communion is now through the craft and subtlety of the devil, and through the wiliness of his sturdy & stout champions, that filthy Synagogue of Satan, utterly banished out of this Realm, unto the great dishonour of God, and unspeakable sorrow of all true Christians, and that most vile, most stinking, most pestiferous, most abominable, most wicked, most devilish & most idolatrous popish private Mass received again, set up, and magnifyed above the stars, yea, and above God and his holy ordinance, when indeed of all Idols, 
The Mass is to be abhorred of all good men.  the Mass is most to be abhorred of such as fear and love God. But though your Mass were never so good, as indeed it is stark naught without comparison, yet forasmuch as it is done without the preaching of the word, and in a strange it is altogether unprofitable, yea, and abominable. Notwithstanding, behold the hypocrisy and counterfeit holiness, yea, rather your double dissimulation and devilish deceiving of the simple people: when ye have stood awhile pattering, like a sort of asses, ye know not what at the lower end of the Altar, saying the Introite or office of the Mass, as they call it the Kyrrys, the Gloria in Excelsis the Collects; the Epistle, the Gradual the Allelujah, the Tract, or the Sequence, and all in Latin, because such as are there present should keep counsel, and not bewray your subtle secrets; ye remove, as men soon weary of a place, from the one end of the Altar to the other, and like pretty fellows, you take up the Mass-book in your hands, making the people believe that now ye will speak somewhat whereby they shall greatly be edified, and well grounded in the knowledge of Christ. And because like politic and wise men, ye will not stumble in your doings but the better see what ye shall speak, ye have a candle lighted, though the day be never so fair, and the Sun shine never so bright. Besides this, that ye may be in the better readiness to do some great nothing, ye pray to God or I know not to whom, in this manner: I 〈◊〉 Domine benedicere. O Lord command me to speak well. A prayer very necessary for your selves, which very seldom speak well, but nothing meet for the purpose that you go about. For ye intent to speak nothing to the people, whereby they shall take any profit. Neither purpose ye, for all your bragging, any more to preach to your Massehunters, than ye intent with your bird bolt to shoot down the weathercock of Paul's steeple. And because God is not at hand, but far enough from your elbow, and very s●ldom cometh at such men's callings, ye yourselves take the pains to answer on this manner: Dominus sit in cord meo, & in ●re meo, ad annunciandum populo sanctum Evangelium De●. That is to say, the Lord might be in my heart and in my mouth, to set forth, preach, and declare to the people the holy Gospel of God. Oh most vain prayer. O wicked dissemblers both with God and man. 
The Massmongers are double dissemblers.  Ye wished that the Lord God might be both in your heart, and in your mouth to set forth, preach and declare to the people the holy Gospel of God, and ye intent nothing less. For as God is neither in your heart, nor in your mouth; so do ye not preach the holy Gospel of God to the people, but only ye rehearse a few Latin sentences out of the Gospel, which neither ye yourselves, for the most part, nor yet the simple people understand. 
The people are mocked at the popish Mass.  And notwithstanding, the silly sheepish simple souls solemnly stand up and give good ear, as though they should hear some notable thing, and go home the better instructed, but all in vain: For they learn nothing. Only when ye rehearse the Name of jesus, they learn to make solemn courtesy, and so a piece of the Gospel being once read, they struck themselves on the head, and kiss the nail of their right thumb, and sit down again as wife as they were afore. And ye yourselves, in the ste●d of your Petronilla, kiss the book, and turn ye to the people and say, Dominus vobiscum, God be with you, as though you could tarry no longer, but had some great journey to go, and yet do vee tarry there still till all good people be weary both of you, and of your popish Mass. Here is all your preaching. Here is the whole sum of your exhortations. Are not the people well taught? Have ye not played the good Schoolmasters? Have ye not well deserved your Dirge groat and your dinner? Have ye not followed Christ aright? Tell me of good-fellowship, whose disciples are ye massmongers? Christ's that preached, or Antichrists that preach not? Look whose order ye follow, his disciples are ye. But Christ's order follow ye not, therefore are ye not the disciples of Christ, but the vile slaves of Antichrist. Here see ye then one foul fault, which you Massmongers commit in your wicked Masses. The best part ye utterly leave out, I mean the preaching of the Gospel, which our Saviour Christ his Apostles, and all true Ministers in all ages, chiefly practised at the ministration of the holy Communion. And in this behalf ye agree not with Christ, neither is your Mass any thing like the LORDS Supper.  
After the Sermon 
Christ ministered his Supper at a Table.  Christ came to the Table, where he ministered the Sacrament of his Body and Blood to his Disciples. Now compare your doings with Christ's. Christ came to a Table to minister his holy Supper. You come to an Altar for to say your popish and Idolatrous Mass. Christ tabled the matter, and ye alter it. Oh, how well-favouredly ye agree? even as Christ and Belial. God and the Devil, light and darkness, or as the use to say, Like Haroe and Harrow. Christ ministered his Supper at a Table, and so did it continue certain 
The Primative Church used no Altars, but Tables at the Lords Supper.  hundred years after in the Church of Christ, who used no Altar at all, 
Why Christ ministered at a Table rather than at an Altar.  but at a Table at the ministration of the Lords Supper, following the example of Christ, which is the self truth, and example giver of all perfection and righteousness. But if you, following the example of Antichrist, like bloody sacrificers, fall in hand with Altars, as though ye had sheep and oxen to kill. Christ willing to declare that all bloody offerings and sacrifices were come to an end, which were but signs, figures, and shadows of him, being the true and alone acceptable sacrifice for the sins of the world, came not unto an Altar, but unto a Table, and there ordained & ministed his holy Supper, showing thereby, that not only the bloody sacrifices, but also all Altars which were built for bloody sacrifices sake, do now cease, and are utterly abolished. But ye whose desire always is to come as near unto Christ, or unto his holy ordinance, as the Hare covets to come nigh unto a Tabret, refuse Christ's order, and despise the table, spitefully calling it an Oysterboard, and like heathenish and jewish Priests, ye build Altars, and upon them you offer your vile and stinking sacrifice, not unto God, but unto the Devil, and unto Antichrist. Christ and his Apostles, with all the holy Bishops and reverend Fathers of the Primitive Church ministered the Lords Supper at a Table, and dare ye, O ye Massemongers, contrary to Christ's order, whose example in this behalf is, as it were, a commandment, and contrary to the practice of Christ's Apostles, and of the Primative Church, minister it at an Altar? The holy Scripture makes mention 
1 Cor. 10. Christ alone is our Altar.  of eating the Lords Supper at the Lords Table, 
Heb. 13.  but at an Altar to have it ministered, 
Rom. 8.  not one word. 
1 T●m 2.  We have none Altar but one, 
1 john 2.  which is jesus Christ the Lord, and he is in heaven only concerning his humamanitie, and not here in earth (as the idle brained Papists dream) upon whom, and by whom we do offer sacrifice of praise always to God, that is to say, the fruit of those lips, which confess his Name. For he is our alone Intercessor, our alone Mediator, and our alone Advocate. Besides this Altar (CHRIST) the faithful congregation knoweth none, neither in heaven nor in earth. All other Altars, therefore, which ye have in your Churches, Chapels and Oratories, are Idolatrous and abominable, and by no means to be suffered, where God is truly honoured, and his holy Name faithfully called upon. And what other thing do ye by maintaining your Altars, than show yourselves very Antichrists, and adversaries to GOD'S holy ordinance, and as much as in you is, declare that CHRIST is not yet come, or at the least have not offered himself a sacrifice to God the Father for the sins of the people? All bloody sacrifice for sin, cease now in the New Testament, for the which Altars served, therefore Christ ministered unto his Disciples the Sacrament of his body and blood, not at an Altar, but at a Table. But you, 
Abomination.  as though all bloody sacrifices for sin were not yet gone, have still your Altars, and offer sacrifice upon them, as the Heathenish and jewish Priests did. They killed and sacrificed bruit beasts upon their Altars, and you take upon you to sacrifice the Son of God, and to make him me●t when it pleaseth you, If ye be persuaded, 
The communion of the body and blood of Christ ought to be ministered at a Table.  that whatsoever Christ did at the ministration of the holy Communion, is best and most perfect, why then do ye not follow him, and minister at a Table as he did, are ye wiser than Christ? Are ye better learned than the Wisdom of God? Have ye gone so long to School with that Romish Antichrist, that you dare take upon you to teach Christ the Master of all perfection? And to find fault in his work, as the Cobbler played with Apelles' picture? I would have you to remember Apelles' answer. Ne suitor ultra crepidam. Again, if ye believe that all bloody sacrifices be ceased, and that the LORD CHRIST by the once offering up of his body, hath paid a full, sufficient and perfect ransom for the sins of all them that repent and believe, why then do ye stand at the Altars like Baal's Priests, and take upon you to offer sacrifice for the sins of the people, as though all such things were not perfectly ended in the passion and death of Christ? If your Altars be of God, show it by the holy Scriptures. But this can you not do, therefore are your Altars not of God, but of the Devil; not of Christ, but of Antichrist. Is this to walk as Christ hath walked? Is this to do as Christ hath given example? Is this to be Christ's Minister, or rather Christ's controller? God amend you, and once again destroy those your Idolatrous and bominable altars.  
When Christ came 
Christ ministered without Copt or Vestment.  to the Table to minister the holy Communion, he came in such comely apparel, as he used daily to wear. But how come ye in the name of God, that we may see how well ye follow Christ in this behalf also? Ye come unto your altars, as a game-player unto his stage. And as though your own apparel, 
A Surplice tolerable without the rest of massing apparel.  or else a fair white Surplice were not seemly enough for the due administration of the Sacrament, ye first put upon your head, an head-piece, called an Amice, to keep your brains in temper, as I think, than put ye on also a linen Albe in stead of a smock, to declare how well ye love women, specially other men's wives, and that Albe you gird unto you for catching of cold, though it be in the midst of Summer. After this you cast a Stole about your neck in stead of an halter, which signifieth that ye will persecute and strangle with an halter, or else burn with fire so many as speak against your abominable apish Mass, and such other wicked traditions. Again, upon your left arm ye put on a Fannell, much like to a manacle, or a fetter. And this hath also a solemn mystery. For it preacheth, 
Fannell.  that so many as ye can come by, that unfeignedly favour the truth of Christ's Gospel, ye will man●cle, fetter, lock, stock, imprison, chain, and do them all the mischief you can. Last of all, 
Fool's coat, otherwise called a vestment.  come on your fool's coat, which is called a Vestment, lacking nothing but a coxcomb. this is diversely daubed. Some have Angels, some the blasphemous Image of the Trinity, some flowers, some Peacocks, some Owls, some cats, some dogs, some hares, some one thing, some another, and some nothing at all● but a cross upon the back to 〈◊〉 away spirits. This your fool's coat gaily gawded▪ signifieth your pleasant fineness and womanly niceness, and your delectation in the variety, or change of Venus' pastimes, because ye will not be cumbered with one lawful wife. Thus as men well harnessed for an Interlude, ye come forth to play Hickesc●rners part with your shameless, smooth, smiling faces, and with your lusty broad, bald, shaved crowns, 
Shave crown.  Antichrists' brood of Rome, to signify unto such nice Nymphs as know your secret subtleties, and jolly juggle, that ye are beasts of that mark that will never fail Lady Venus, 
Never none evil of that mark for Lady Venus' pastime.  nor none of her kind kitlings; but above all other, both for your idleness and belly-cheer, are most meet at all times, like stout, sturdy, stowre, strong stalents to play Priapu● part, and to furnish the place, Per alium, when Perseus is out of the way, such is your unchaste chastity, O ye filthy haters of godly matrimony.  
But whence have ye your game-players garments? 
What the garments of the Priests in the old Law signified.  Of the heathen and idolatrous Priests? But with such have the Christians nothing to do? Of the jewish Ministers? But that law is abrogated by Christ's coming, of whose virtues the garments of the Priests were figures & signs, whereof ye have none at all. Had ye them of the Devil, and of Antichrist of Rome? Send them thither again betimes, lest ye go to the Devil with them for company. Wheresoever ye had them, certain am I that ye have them not of the authority of the holy Scripture. Christ and his Apostles used no such ●ond Coats at the administration of the Sacrament, Christ alloweth no pomp nor pride, but all simplicity and plainness▪ Therefore plainly and simply, without any such Hickescorners apparel, did Christ deliver the Sacramental bread and wine to his Disciples. The more simply, so that it be comely, the Sacrament is ministered, the nearer is it unto Christ's institution. But I know not whether your gay, gaudy, gallant, gorgeous game-players garments, which ye wear at the Mass, are more to be disallowed, than your blind and corrupt judgement is to be lamented in the wearing of them. For the most part of you have such spiced 
Spiced consciences.  & nice consciences in the use of them, that if ye lack but the least of these fool's babbles, ye dare not presume to say Mass for a thousand pound. The laudable order of our mother holy Church is broken. Ye cannot consecrate aright. Ye have not all your tools. Therefore can ye not play Cole under candlestick cleanly, nor whip Master Winchard above the board, as ye should do. And graciously considered. For what is a workman without his tools? God have mercy on you, and give you grace to be better minded, and to lay aside such apish toys, and to put on the Lord jesus Christ, that ye may know him to be your alone Saviour, 
Rom. 13.  and garnish your life with his most godly virtues, practising that in your ministration, whereof ye have him a precedent in his conversation.  
And this is also to be noted, that when CHRIST came in his own usual apparel unto the Table, he did not kneel as the Papists do, nor yet stand as the jews did in the old Law, 
Christ sat at his Supper.  but he sat down at the Table. How do ye agree with Christ at your Mass in this behalf? Christ sat, ye sometime stand upright, sometime lean upon your elbows, sometime crouch downward, sometime kneel, but sit do ye never, because ye will still contrary Christ, and be one ace above him. And although gestures in this behalf in some men's judgements seem to be indifferent; 
Gestures.  yet the nearer we come to Christ's order, the better it is. For who can prescribe a more perfect trade for all things to be done at and about the ministration of the Lords Supper, than the which Christ used himself? Indeed, 
Why the jews stood at the eating of the Paschal Lamb.  the jews when they received their Sacrament, I mean the Paschal Lamb, which was also a figure of Christ to come and to be slain, as ours is a sign and token that he is already come, slain and gone, stood upon their feet, with their loins girded, and staves in their hands, to signify not only that they were strangers and pilgrims in this world, 
Psal. 39  and had here no dwelling City, 
Heb. 13.  but also that there was a further journey yet to go in the religion of God, 
1 Pet. 3.  and that other Sacraments were to be looked for. 
Why Christ with his Disciples sat at his Supper.  But Christ and his Disciples did sit at their Supper to declare that all things afore figured 
Apoc. 13.  in the Law, are now perfectly fulfilled in Christ, that Lamb of God, which was slain from the beginning of the world, and there are no more Sacraments to be looked for, nor none other doctrine to be enquired for, neither the jews Talmuth, nor Mahomet's Alcoran, nor the Pope's Decretals, nor yet the Emperor's Interim, but the doctrine only, which Christ hath already taught, and left in writing by the hands of his Apostles. The Christian religion both concerning Sacraments and Doctrine, 
The doctrine of Christ is perfect and sufficient for our salvation.  is now by Christ brought to such a consummate perfection and perfect consummation, that nothing ought to be added as necessary also for our salvation. Therefore doth Christ with his Apostles sit at the receiving of the Sacrament, and not stand; after the manner of the jews, even as they, which travelling by the way, are come unto their journeys end, are wont to sit down and to take their rest. Here have we an example of Christ to sit at the Lords Table, when we receive the holy Communion, and not to kneel. But this do ye Papists neither observe yourselves, nor suffer other so to do. Ye are like those lewd Lawyers, subtle Scribes, boisterous Bishops, saucy Sadduces, fine Pharisees, prattling Priests, and hollow Hypocrites, against whom our Saviour Christ thundereth on this manner. Woe unto ye Scribes and Pharisees, 
Matth 23.  ye Hypocrites, for ye shut up the Kingdom of heaven before men, ye neither go in yourselves, neither suffer ye them that come, to enter in. There may be no sitting at your ministration, though we have Christ for a precedent never so much. The servant may not follow his Lord, nor the Disciple his Master. Whatsoever Christ practised, we may not do, but what Antichrist deviseth, that must we needs do. Therefore do ye Papists, which be always enemies to Christ and to his holy ordinances, bind all your captives to kneel at the receiving of the Sacrament, and so makes them plain Idolaters in worshipping the bread for a god. O wicked soule-slayers! But why bind ye the people rather to kneel at the ministration of the Lords S●pper, than at the ministration of Baptism, seeing Christ is no less present at the one, 
Christ is no less present at Baptism than at the Supper.  than at the other, and by his holy Spirit worketh no less effectually in Baptism, than he doth in the Supper? Why do ye not also compel the people to kneel at the preaching of God's Word seeing it is of no less authority, than the Sacrament of Christ's body and blood. But I know your subtleties right well. Ye will say, the Sacrament of the Altar (I use your own terms) is God and man in form of bread, 
An error of the Papists.  and therefore it cannot have too much reverence, worship and honour given unto it. I answer: It is sooner said, 
A comparison between the old Idolatrous Priests and ours.  than proved. As the old Idolaters in times past had gods of their own making, and worshipped them, so have ye a god of your own devising, which ye yourselves worship, and compel other so to do likewise. And as the old Idolatrous Priests by boasting the dignity of their feigned gods, whom they served, lived an idle and voluptuous life, and were fed of the painful labours of other men's hands, so likewise ye new Idolaters and Priests of Baal advance, set forth, and blow out at Paul● Cross, and in all other places, the majesty, excellency, dignity and worthiness of your new baken little great god, 
The God of the Papists.  that by this means ye may be had in admiration among the foolish simple Idiots, and be nourished of the sweat of other men's brows, you yourselves like idle, lazy, loitering lubbers, and very pestilences of the Commonwealth, only borne to consume the good fruits of the earth, going idly up and down swinging with your long gowns, sarsenet tippets, and shaved crowns, like very caterpillars of Egypt. A wonderful God it is that ye set forth to the people to be worshipped. Not many days past, it was corn in the ploughman's barn, afterward the Miller ground it to meal, than the Baker mingling a little water with it, made dough of it, and with a pair of hot printing irons, baked it. Now at the last come you blustering and blowing, and with a few words spoken over it, ye charm the bread in such sort that either it ●rudgeth straightways away beyond the moon, and a fair young child above fifteen● hundred years old come in the place of the bread, or else, as the most part of you papists teach, of the little thin cake, ye make the very same body of Christ that was borne of Marie the Virgin, and died for us upon the Altar of the cross, the bread being turned into the natural flesh of Christ, and the accidents of the bread only remaining, according to the doctrine of Pope Nicholas, and Pope Innocent. O wonderful Creators and makers! O marvellous fathers, which beget a child elder than the father! and after ye have made him, ye tear him in pieces, ye eat him, ye digest him, and send him down by a very homely place. O cruel and unmerciful fathers, so to handle your poor young old child! And this is the goodly God whom the people may not receive sitting nor standing, but kneeling upon their marrowbones. O false and subtle hypocrites, right cousins to the Idolatrous priests of Babylon; For as they made the King believe, and his Nobility, with all the Commons, that Bel was a living god, and that there must be prepared for him every day twelve cakes, 
Dan. 14.  forty sheep, and six great pots of wine, to eat and drink; so do ye make the Queen, her Counsel, the Nobility and commons of this Realm for the most part believe that the little thin round white cake, which ye hold up above your head, at your abominable Mass, after ye once said these five words over it, Hoc est corpus meum, and have blowed, blasted, and breathed over it, is straightways both a living God, and a very living man, even Christ God and man, as he was borne of Marie the Virgin. But full falsely do ye lie, and dissemble with the Queen, with her Cownsell, and with the commons of this Realm, even as those Idolatrous priests of Babylon did with the King, and with hi● subjects. For as that Idol Bel was not a living god, but an Image made of clay within, and of metal without, so likewise for all your consecrating, blowing, blasting and breathing, your little Cake is neither a living God, nor a living man, but as it was bread before ye brought it to your Idolatrous Altar, so is it, when ye both hold it up and eat it. But as the Idolatrous priests of Babylon taught the people plainly, that Bel was a living God, that they by that means might live in wealth and idleness, so do ye likewise stoutly both at Paul's Cross, and else where preach unto the people, that the Sacrament of the Altar is the true, natural, real, corporal, carnal, and substantial body of Christ, God and man, even he was borne of Virgin Marie, & hung on the Altar of the cross, flesh, blood and bone, that ye by this means may maintain your popish kingdom, and live idly and pleasantly of the labours of other men's hands. But if a Daniel might sit at the Queen's Table, talk with the Nobility, and preach to the Commons of England, the juggling of the Papists should soon be espied. God for his mercy's sake & for the dear heartblood of his most dear Son, send us a Daniel, and open the eyes of the Queen, of her Council, and of all the Inhabitants of this Realm, that they perceiving your subtle juggling and crafty daubing, may know you to be, as ye are, even very Antichrists, hisse you out of all honest company, and for ever after beware of your pestilent & damnable doctrine. Amen, Amen.  
After that our Saviour Christ was set down at the Table with his Disciples, and had eaten the Paschall Lamb, willing to institute an holy memorial of his passion and death, he took bread and gave thanks, saith the Scripture. Now let us see what ye do. 
What the Papists do at their Mass.  First ye come solemnly forth in your gay, gallant and game players garments, which as Isidore and Polidore write, was the invention of pope Steph●nus about the year of our Lord two hundred fifty and six, borrowed, as it may seem of the jewish Priests. 
Priests massing vestments.  Ye come to the Altar 
Altars.  with your Masse-book Corporasse▪ Chalice, & Bread, with such other trinkets. Your altars brought into the Church first of all Pope Sixtus the second, about the year of our Lord two hundred threescore and five. And Pope Felix the first adjoined the hallowing 
Hallowing of altars.  of altars commanding that no mass should be sung upon any altar, except it were first hallowed. In the year of our Lord two hundred seventy and six. And P. Boniface appointed white linen clothes 
Altar clothes.  to be laid upon the altars about the year of our Lord 610. The Corporasse 
Corporasse.  was the devise of Pope Sixtus (as Platina and Sabellicus write, about the year of our Lord an hundred and twenty and five. The Cup wherein the Sacrament of Christ's blood was ministered, which we now commonly call the Chalice, was in the time of the Apostles and the primitive Church made of wood; 
Cups of wood.  but Pope Zepheri●us commanded chalices of glass 
Chalices of glass.  to be used in the year of our Lord 202. And afterward Pope Vrbanus enjoined, that the chalices should be made either of silver, 
chalices of Silver and gold.  or of gold, in the year of our Lord 227. The bread appointed for the Communion was indifferent, whether it were leavened or unlea vened, till Pope Alexander came, which a● they write, in the year of our Lord III. commanded that only unleavened bread 
Bread  should be used at the Lords Supper. Notwithstanding the greeks from the Apostles time unto this day, have ever used leavened bread in the ministration of the holy Communion, as they use also wine only in their cup, whereas the Latin Church customably mingle water with the wine, which was also Pope Alexander's device.  
Now standing before the Altar, after ye have crossed yourselves upon your foreheads and breasts for fear of wicked spirits, ye say the Confiteor, 
Confi●eor.  and make your confession, which was the ordinance of Pope Dam●sus about the year of our Lord 370. But to whom do you make your confession? To God alone? none of that. But to blessed Mary, and all the Saints of heaven, and & v●bis, ye might say, & bobus, well enough. For many times besides the boy and Parish clerk that wait upon you, there be in the Church as many white bulls and fat oxen, as there be men and women. But where have ye learned to confess 
An error of the Papists concerning confession.  your sins to the blessed Mary, and to all the company of heaven, which hear not one word that ye speak? Ye have sinned against God, and you confess your faults to Mary, Peter, 〈◊〉, Th●mas, A●an, Abel, Ni●●, Abrah●m, Ioh● Baptist, And I know not to whom, not to how many. This is new Catholic Divinity, found in Portasse and M●ss●ll, but in no part of God's blessed Boo●e. Divinity meet for such Divines. Again, whom do you desire to pray for you? Our Saviour Christ which alone is our Intercessor, Mediator, and Advocate? Nothing less. Ye make no mention of him. He is utterly forgotten. Ye desire holy Mary 
An error of the Papists concerning the intercession of Saints●  and all the Saints of God to pray for you. But where learned ●ou this tyrologie? For Theology it is not. Even of your father Antichrist of Rome. But as Mary and the other heavenly citizens hear your confession, so pray they for you. But they hear not your confession, neither do they pray for you. O vain babblers and talkers of trifles! your Mass having so good a beginning, must have a glorious ending. It beginngth with lies, 
The Mass is a monster of lies.  we shall find it also to proceed with lies, yea, and to end with lies, that it may be proved a monster of lies.  
After that you have made your confession to God and to our Lady, and to all the holy company of heaven, and have given yourself absolution for lack of a ghostly father, ye approach to the Altar, and making a cross upon it, ye kiss it in stead of some other, whom you love better. Then fall ye in hand with your Massing, and ye begin the Introite, 
The I●troite or office of the Mass.  or office of the Mass, which Pope Celestinus brought in about the year of our Lord 430 That done, ye say the Kyry, 
The Kyry.  which, as some report, Pope Gregorius the first put to the Mass about the year of our Lord 600. Some ascribe it to Pope Silvester, which lived about the year of our Lord 330. But it seemeth to be borrowed of the Greek Church, forasmuch as the words are Greek, and sound in English, Lord have mercy on us. After these things ye go unto the midst of the Altar, and look up to the pixe, where you think your God to be, and making solemn courtesy, like womanly joan, ye say the Gloria in excelsis, 
Gloria in excelsis.  a godly both thanksgiving & prayer, & very fruitful and comfortable, if it were spoken in the English tongue. The Author hereof some affirm Pope Stephanus to be, who lived in the year of our Lord seven hundred and seventy. Some ascribe it to Pope Telesph●rus, which was in the year of our Lord one hundred and thirty. 
The Papists cannot agree.  Some to Pope Symachus, who lived in the year of our Lord five hundred. Some to Saint Hilary Bishop of Pict●ve, about the year of our Lord three hundred forty and five. These things dispatched out of the way, ye have a pleasure to see who is in the Church, and how well your Mass is frequented, and therefore ye turn ye to the people, if any be there, and bid them God speed in Latin, with Dominus vobiscum, because they understand nothing but English. Turning again to the Altar, ye say certain Collects, 
Collects.  whereof although some of them be good, yet many of them be very superstitious and stark staring naught. For in them ye set forth before God the intercessions and merits of Saints, and ye desire for the nity and worthiness of them to be heard, to have forgiveness of sins, and everlasting life. O blasphemous Idolaters! what is it to rob Christ of his Priesthood, if this be not? What spoileth Christ of his merits, if this do not? What treadeth under foot the precious blood of our Saviour Christ, if the saying of such abominable blasphemous Collects do it not? The Author of the Collects some make Pope Gelasius, which lived in the year of our Lord three hundred & ninety. Some P. Gregory, of whom ye heard before. The Collects once done, ye read the Epistle, 
The Epistle.  but in such a tongue as the people understand nothing, as ye do all other things. Some say that Pope Telesphorus, of whom we spoke before, added the Epistle to the Mass. Some make Hierome the Author of it, which lived about the year of our Lord three hundred eighty seven. Then do ye say the grail, 
The grail.  whereof they make Pope Gelasius the Author, of whom we spoke before. Immediately followeth the Allelujah, 
The Allelujah.  which they say, pope Gregory brought in, of whom also we spoke before. Some say, it was borrowed of the Church of jerusalem, and so brought into the Church of Rome in the time of pope D●masus. It soundeth in English, O praise the Lord. Here is Latin, Greek, and Hebrew, in your popish Mass, whereof the people understand nothing, but as for English, which the people understand ye meddle nothing withal, because you will make them your riding fools, and keep them still in blindness. Then followeth the Tract, 
The Tract or Sequence.  or the Sequence, one brought in by pope Telesphorus the other by Abbot Nothg●rus, who lived in the year of our Lord 845. After that ye have mumbled over all these things, ye take up your Mass-book, and away ye go to the other end of the Altar to read the Gospel. 
The Gospel.  But first of all ye uncover the chalice, and look whether your drink be there or no, lest you should chance to be deceived, when the time of your repast come. If it be there you make solemn courtesy to your little Idol, that hangeth over the Altar, and so go in hand with the Gospel. And all in Latin, because it shall do no man good. The Author of adding the Gospel to the Mass, some make pope Telesphorus, some Saint Hierome, of whom we spoke before. Pope Anastasius, who lived in the year of our Lord 404. ordained that the people 
Why the people stand up at the Gospel.  should stand up when the Gospel is read, that they might hear and understand the Doctrine of the Gospel, and frame their lives according to the same. This use is observed at this day in the popish Masses, I mean the people st●●d up and make courtesy, when they hear the name of jesus, but they understand not one word. It were as good in such sort to be read to Swine and Dogs, as to the Christian people, seeing they understand it not. The Gospel ended, with another kiss upon the Book, 
The Creed.  ye say the Creed, which as they write, Pope Marcus made, about the year of our Lord 335 & commanded that the Clergy & the people should sing it together for the confirmation of their faith. After the Creed upon solemn Feasts ye use to Cense the Altar, 
Censing of the Altars.  which was first brought in by Pope Leo, about the year of our Lord 876. These things done with all solemnity, ye turn you again into the Church, to see whether your customers be come or no, and so bidding them God-speed, ye turn again to the Altar, and go forth with your business. 
The Offertory.  Then do you say your Offertory, which Pope Eutichi●●● brought in, who lived about the year of our LORD 285. After the Offertory is said, ye take the Chalice up in your hands with the little round cake, lying upon the patine or cover of the Chalice, and lifting up your eyes, ye pray on this manner: Suscipe sancta Trinit●s, etc. 
A blasphemous prayer at the offertory.  Take O holy Trinity this oblation, which I unworthy sinner offer in the honour of thee, of blessed Mary the Virgin, and of all thy Salu●s, for the salvation of the living, and for the rest and quietness of all the faithful that are dead. The Author of this prayer I cannot find. It is so good, that I think he was ashamed to tell his Name. But what think ye of this prayer? Be judges yourselves, whether any thing may be uttered more unto the dishonour of GOD, and the utter defacing of CHRIST'S blood, than this your popish, and blasphemous orison. First of all, what offer ye? Ye must answer, either the little round cake, or else the Chalice, or the wine and water that is in it. 
Idolatry.  To whom do ye offer it? To Marry the Virgin, and to all the Saints of heaven, because ye will lack no company, but gratify a multitude with a thing of nought. Wherefore do ye offer that oblation? For the salvation of the living, and for the rest or quietness of all the faithful that are dead. Ah, who ever heard of such a sacrifice or oblation? A wafer cake, which is yet but mere bread, and no Sacrament, and a Chalice with a spoonful of wine mingled with two or three drops of water to be offered for the salvation of the living, and for the rest or quietness of all the faithful that are dead? O abomination! O intolerable blasphemy! If Adam's Posterity might have been saved by such trifling oblations, what needed the Son of God to have died for us? If a morsel of bread and a full of wine offered up of an idolatrous Priest be of such virtue, that it may obtain salvation for the quick and the dead: was not Christ greatly overseen to suffer so great pains for the redemption of man? If thousands of great oxen, bulls, kine, calves, goats, sheep, lambs, doves, etc. in the old Law could not take away the sins of the people, although they were offered at the commandment of God, is it to be thought, that a wafer cake and a spoonful of wine mingled with water, and appointed to be offered by Antichrist, is a sufficient oblation to purchase salvation for the living and rest and quietness for the dead? O Damnable Idolatry! There is no Sacrifice that can save us, 
The death of Christ is the alone sacrifice for sin.  but the glorious Passion, and precious Death of our Lord and Saviour Christ jesus alone, as Saint Paul saith: God forbid, that I should rejoice in anything but in the Cross, that is to say, in the passion and death of our Lord jesus Christ. And to whom do ye offer your new solemn Sacrifice. To God alone? Nay, but to blessed Mary also, and to all the company of heaven. In this also, if your oblation and sacrifice were good, 
Sacrifice ought to be offered to God alone.  do ye grievously offend. For ye may offer Sacrifice to none but to God alone. Therefore you making your oblation to Mary, to Peter, to Paul, to Magdalen, to john, to james, to Erke●●ald, to Grymbald, and I cannot tell to how many thousands more, are abominable Idolaters, seeing that as much as lieth in you, ye make of the Saints gods, and so do ye rob God of his glory. God saith by the Prophet, 
Esay 42.  I am the Lord, this is my Name, I will give my glory to none other. And the Saints themselves cry in this manner: 
Psal. 114.  Not to us, O Lord, not to us, but to thy Name give the glory. After that your prayer, ye set your Chalice down again, saying these words: Acceptu●s sit omnipotenti Deo hoc sacrificium novuns. That is to say, O that this new Sacrifice might be thankfully taken of almighty God Why, dye ye doubt of the matter? Is your prayer so good, and your faith so strong, that ye doubt, whether God will hear you, and receive your sacrifice or no? Indeed you may right well call it a new Sacrifice, for it was never heard of afore; 
A new Sacrifice.  that a wafer▪ cake and a spoonful of wine mingled with water, should be an oblation and Sacrifice for the salvation of the living, and for the rest and quietness of all the faithful that are dead. But notable is your doing afterward. When ye have thus sacrificed and offered, ye trudge straightways to the Altars end, 
Washing of hands.  and wash your hands. To what end I know not, except it be, that you have defiled yourselves with your new stinking Sacrifice, which you even now offered unto God, to blessed Mary, and to all the company of heaven, for the salvation of the quick, and for the rest and quietness of all the faithful that are dead, and think by the washing of your hands, to be cleansed from the abominable spiritual whoredom, which ye have committed against God. I suppose ye learned this washing of your hands of Pilate, 
Matth. 27.  which when for favour of the jews, and for fear of Caesar, he had unjustly condemned CHRIST unto death, called for a basin of water to wash his hands, and said, I am clean from the blood of this righteous man. But as he for all his washing escaped not the vengeance of God, but died a most miserable death, even so may ye be sure, though ye wash your hands never so oft, not to escape the heavy hand of God, for speaking such blasphemies against the Lord and his anointed, except ye out of hand cease from your abominable Massing, which is nothing else but very Idolatry, mere blasphemy, great dishonour to God, and extreme injury to the precious blood of Christ, while ye ascribe that unto bread, wine, and water, which only appertaineth unto the passon and death of our Saviour Christ.  
After ye have washed your hands, ye return again to the Altar, holding your hands before you, like maidenly Priests, and mannerly bowing yourselves to your little great god that shall be, 
Crossing.  ye make a cross upon the Altar, and kiss 
Kissing.  it in stead of your pretty Petronilla, and then having peradventure a good mind to behold some she Saint in the Church, ye turn yourselves, looking down to the people, and saying, 
Turn and  Orate pro me Fratres & Sorores. O pray for me ye Brethren and Sisters, when many times there is no body in the Church, but the Boy that helpeth you to say Mass, and so making solemn courtesy like womanly jove, 
Return.  ye return unto your accustomed pattering. What ye say, no man can tell. For now comes in your subtle secrets. And they may right well be called Secrets, for they are so Secret, and so secretly spoken, that no man is the wiser for them. But whatsoever they are, 
The Secrets.  good stuff I warrant you they are. And for as much as they be certain Collects, they father them upon Pope Gelasius, and Pope Gregory, of whom we spoke before.  
When ye have once done with your subtle, solemn, sleepy secrets, ye burst out into open words, and exhort the people to lift up their hearts unto God, and to consider the mysteries that are now in hand, and to be thankful to God for the benefits of their redemption. Ah, would God, ye so spoke the words, that the people might be edified by them. But ye speak in such sort, that it were much better for you to hold your peace, and the people to be at home asleep. For ye do nothing else than beat the air with your breath. The people understand nothing at all, neither do they consider any thing, but only are there present as vain gazers. These admonitions to the people, of lifting up their hearts unto God, and to be thankful to him for his benefits, set forth in the death of his Son Christ, were used in the Primative Church as we may see in Saint Cyprian and Saint Augustine. The Author of these godly exhortations is not known. Immediately followeth the Preface, 
The Preface  and because there be diverse, they father them upon Pope Gelasius, and Pope Gregory, as they do all other things, whereof they can find no certain Author. But this is most certain that the ancient Church used but one Preface, which is called the quotidian or daily Preface. These things passed over, ye fall in hand with the Sanctus, which lifting up your hands, ye speak with a loud voice, & that ended, ye kiss the Mass-book, 
Kissing the Canon of the Mas●.  because some other is not at hand. The S●●ctus, as they say, was brought in by Pope Sixtus, 
The Sanctu.  which was about the year of our Lord 125. and commanded to be sung in the Church. Now cometh in your holy Mass Canon, whereof be divers Authors. For it is an hotchpotch devised & made by a number of Popes, and by others also. It is a very beggar's cloak, cobbled, clouted and patched with a multitude of popish rags. And yet the Papists affirm it to be the holiest part of your Mass. And it may soon be. For there is not one part of the Mass, that can worthily be called good, as it is used at this present. All things are so far out of order without edifying, and contrary to God's holy ordinance. The authors of this their goodly and godly Canon they make Pope Ale●ander, 
The Authors of the Canon.  Pope Gelasius, Pope Gregory, Pope Sixtus, Pope Leo, and a certain man called Scholasticus, with other. 
Crossing.  And here begin ye wonderfully to cross, and to pray for the Universal Church, first for our LORD Pope, secondly for the Bishop of the Diocese wherein ye dwell, thirdly, for your King and Queen, last of all, for all those that be of the Catholic faith. And now come ye to your first Memento, 
The first Memento.  which serveth for the living, where ye stand nodding like a sort of drunkards, and praying, ye say for all your good friends and benefactors, for all that uphold and maintain the kingdom of the Clergy, and defend our mother holy Church against the assaults of the Gospelers, and here ye allege a sort of Saints, and ye desire that for their merits and prayers sake, ye may be saved and preserved from all evil. O abominable blasphemers! This done, ye fall to crouching and beholding the little cake and chalice, & speaking a few little good words in Latin, ye bless and cross wonderfully the cake and Chalice, as though they were haunted with some ill spirits. While ye are thus blessing, the boy or Parish Clerke rings the little Sacry bell, which biddeth the people lay all things aside now, and lift up their heads, behold their maker, kneel down and worship their Lord God, which Sir john shall straightways make with as much speed as may be, and show him unto them above his head. Before it was Sursum corda, Lift up your hearts unto the Lord, but now is sursum capita, come in, lift up your heads, and look upon your maker between the priests hands, 
Why the Priest at Mass turneth his back to the people.  with his arse turned towards you, because no woman at that present shall be enamoured with his sweet and loving face. Come off, kneel down, look up, knock your breast, behold the apple-maker of Kent, and mark well him that killed thy father. This is the Lord thy God. Let us fall down and worship him. O unsufferable Idolatry. 
Idolatry.  Notable is the doctrine of the Nicene Counsel, 
The Council of Nice.  which commandeth that we shall not direct our minds downward to the bread and cup, but lift them up to Christ by faith, which is ascended up into heaven really and corporally, and not present carnally in the Sacramental bread, as the papists teach. 
An error of the Papists.  Christ, while we live in this world, is not to be seen with the eyes of this body, but of the spirit by faith. If we will see and worship Christ aright, we must see and worship him in spirit, sitting in his glory and majesty above in heaven at the right hand of God his father, and not behold him in the Sacramental bread with the corporal eyes, where nothing is to be seen, felt, tasted, or received with the mouth, but bread only. But before we come to your consecration, to your Sacring, and to the lifting up of your little great young old God, we will first see what Christ did, afterward compare your doings with his. Christ 
What Christ did.  sitting at the table, took bread, and after he had given thanks, he broke the bread, and gave it to his Disciples for to eat. Christ sat at the table, ye stand at an Altar. 
Comparison between Christ and the Massemongers.  Christ took bread to make it a Sacrament of his body, ye take a little thin round Cake, or rather a thin piece of starch to make it the natural body of Christ, God and man, and to offer it for a Sacrifice for the sins of the quick and the dead. Christ delivered the bread to his Disciples, to eat it in the remembrance of his death, ye take the bread, and hold it up above your head, and make a show of it to the people, and when ye have once so done, ye alone devour and eat it up. Christ broke the bread, signifying thereby the breaking of his body on the Altar of the Cross for the Salvation of the world, according to this his promise in the Gospel of Saint john 
john 6.  I am that living bread which came down from heaven. If any man eateth of this bread, he shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world. Ye break the bread also, which ye say is the natural body of Christ, flesh, blood, and bone. 
Breaking of the Host in three parts.  But very fond ye break it. For ye break your Host (I use your own terms) in three parts, holding it over the chalice, while you break it, I think because ye would lose none of the blood, that should issue out of the body, which ye newly have made, and now suddenly ye break and destroy again. When ye have broken your new formed God in three parts, two pieces you keep still in your hands for flying away, and the third ye let fall down into the chalice, to lie there awhile a sleeping, or to put you in remembrance of your nappy Ale and Tost, which your pretty Parnell hath full lovingly prepared for you against your Mass be done, lest you should chance to faint for taking so great pains at your butcherly altar. Many significations have the Papists invented for those 3. broken 
What the breaking of the Host signifieth, and is.  pieces of the cake, which all here to rehearse were too long. I will rehearse one, and if ye desire to know more, inquire of your brethren the Papists, and they shall easily teach you. 
Note.  The first part say they, which is both the longest and the greatest, doth not only signify, but also is a Sacrifice of thanksgiving to God the Father for his benefits declared to mankind in the death of Christ his son. The second is a Sacrifice propitiatory for the sins of the people, that ●ee living in this world, but specially for the sins of such as have bought the Mass for their money, that they may be delivered a poena & culpa toties quoties. The third piece, which is let down into the chalice, is a satisfactory Sacrifice for the souls that lie miserably puling in the hot fire of Purgatory, to deliver them from the grievous pains and bitter torments that they there suffer, and through the virtue and merits of that Sacrifice to bring them unto everlasting glory. O intolerable abomination. Here is the breaking of your Host, with the goodly mysteries thereof.  
Christ, say the Evangelists, took bread, broke it, and gave it to his Disciples, saying, Take, 
Matth. 25. 〈◊〉. 14. Luke 22. I Cor. 11. A point of little good-fellowship,  eat, this is my body, which is broken for you. Do this in remembrance of me. Ye also take bread and break it, but ye give it to yourselves. But as Christ gave the bread to his Disciples, willing them to eat it in remembrance of his passion and death, so ought ye to do to the faithful congregation that are present, and not like swinish beasts to eat and drink up all alone yourselves, and afterward to bless the people wi●h an empty cup, as ye do at your high and solemn feasts. But this do ye not, therefore are ye plain Antichrists. Take this bread, saith our Saviour Christ. Take it in your hands. 
Handling of the Sacramental bread.  Hand off, say ye Papists. Gape, and we will put it in your mouths, and feed ye as children use to feed their jackdaws. Handle so precious a relic? Marry Sir, God forbid. The woman peradventure hath lain with her husband all night, or the husband with the wife, and shall such touch the precious body of our Lord with their hands? Marry Sir, God forbid. That were a piteous case. But ye abominable Whoremasters, ye filthy fornicators, ye stinking Sodomites, ye deceitful Deflowrers of maids, ye devilish defilers of men's wives ye cankered corrupters of widows, and ye lecherous locusts, may lie with your whores and harlots all night, and the next day after go to Mass, consecreate, make, touch, handle, break and devour your God, and yet ye defile the Sacrament nothing at all. O abominable Whorehunters. O monstrous Massmongers. Honest Matrimony, after your corrupt judgements defileth the Sacrament of Christ's body and blood, but filthy fornication, abominable adultery, wicked whoredom, and stinking Sodomitry advanceth the dignity thereof. O right chaplains of that filthy Idol Priapus. But come off I pray you, 
Of the hand and mouth.  what hath the hand more offended than the mouth that it may not touch the Sacrament? Are they not both the good creatures of God? are they not made both of one substance? and to say the truth, there cometh not so much evil from the hand, as there doth out of the mouth For out of the mouth come Blasphemies, cursed speakings, evil reports, ban, slanders, lies, malicious words, filthy tales, idle talk, singing of bawdy ballads, etc. But from the hand cometh virtuous occupation, honest labour, painful travail, getting of thy living, helping of our neighbours, and almes-giving to the poor. But ye are always like yourselves, that is to say, very Antichrists. For ye are evermore contrary to Christ. Christ delivered the Sacrament into his Disciples hands, and you put it into the Communicants mouths, as though the people were not so wise, as to put a morsel of bread in their own mouths. The people are much bound to you, that have so good opinion of them. Ye make them momes indeed, asses, louts, and your very riding fools God once open their eyes, that they may perceive your juggling. Ye are well worthy to have your tithes and offerings truly paid, 
Beware ye that ma●ntaine Massemongers.  ye do your duty so well. Verily, they that give aught to find you Massmongers withal, and to maintain you in your abominable massing, do nothing else but offend God, dishonour Christ, tread under foot the precious blood of Christ, make Christ's death of no price▪ maintain Idolatry, defy the holy Communion, destroy the Christian commonweal, uphold Antichrists' brood, cherish Satan's Chaplains, pamper Priapus pildepates, make fat Venus stout stallions, every Bacchus' Sacrificers, 
Note.  and nourish such monsters as do nothing else than murder, kill and slay the souls of so many as follow your damnable Doctrine, and haunt your Idolatrous Masses. Let the Christians therefore beware, how and upon whom they bestow their goods, lest by giving to Massing priests, they get to themselves everlasting damnation. The doer and maintainer shall receive like punishment. He that readeth the practices of the ancient Church, shall evidently see, that the manner of the godly Ministers at that time was not to put the Sacramental bread into the people's mouths, as ye do at this present, but to give it them into their hands. For it was not then taken and honoured for a God, as it is now, but it was reverently used and taken as an holy and worthy Sacrament of Christ. But what marvel is it though ye will not suffer the people to handle the Sacramental bread, seeing ye will not suffer the 
Touching of the chalice.  communicants to touch your Pope's holy chalice, wherein notwithstanding is not the Sacrament of Christ's blood, but only mere wine dedicated and appointed to no godly use. Ye are contrary to Christ in all things. God amend you.  
Take, eat, saith our Saviour Christ. Nay, say ye Massmongers, neither take ye, nor eat, but come & hear Mass devoutly, & see us take and eat up altogether, and it is enough for you. Fall down, kneel & worship your Maker, that we show unto you. Honour your God that is hanged up in the pixe over the Altar, and so shall ye be good Catholics, and dear children of our mother holy Church. 
Idolatry. ●●●iding at Easter.  If ye come at Easter according to P. Zepherinus 
A point of little good fellowship.  commandment, and then receive your maker devoutly, it is enough for you. At all other times we will receive the Sacrament for you, and it shall do you as much good, as though you had eaten it yourself. O false and subtle hypocrites, O wicked corrupters of the Lords blessed Testament. 
Antichrists'.  If other men should eat up your dinners and suppers in your stead, as ye eat up the Sacrament from the people, ye should not have so fat paunches as ye have, nor yet so fry in your grease as you do. Christ delivered the Sacramental bread to his Disciples, and bade them eat, but ye eat up all yourselves, and will give no man part with you. O cankered carls, O churlish chuffs! And here may we, note by the way, to what end the Sacramental bread is ordained, 
Why the Lords Supper was instituted.  not that it should be kneeled to, nor honoured as a God, nor gazed on, nor carried about in popish pompous processions, nor offered up for a sacrifice for the sins of the quick & the dead, nor yet to reserve it, & to hang it up in the pixe over the Altar, as ye Papists do, but that it should be received, and eaten of the faithful Communicants, at the Lords Supper, in remembrance of CHRIST'S death, Take eat, saith our Saviour Christ. Hitherto have we heard, that your peevish, popish, private, pedlary, pelting mass, agreeth with the Lords blessed Supper and holy Communion nothing at all. Let us now see, how well ye behave yourselves in the words of Consecration, as ye call them, wherein after your opinion hangeth all the matter. Christ said, This is my body, which is betrayed for you. Do this in the remembrance of me. Now let us behold your consecration. 
Consecration.  Taking the little Cake in your hands, ye say these words. The day before he suffered, he took bread into his holy and worshipful hands, and lifting up his eyes unto heaven, to the God his Father Almighty, and giving the thanks, he blessed, broke and gave to his Disciples, saying, Take and eat of this all ye. For this is my body. The Author of these words as they be here recited, was Pope Alexander, about the year of our Lord 112. Here do ye not rehearse the words truly, as our Saviour CHRIST spoke them. 
jugging.  Some words ye added, and some ye have taken away. But I much marvel at your gross ignorance 
Ignorance.  in this one thing. Ye put a difference between Blessing and Thanksgiving. For when ye rehearse this word Be●edixit, he blessed, 
Blessing signifies thanksgiving.  you cross and bless the bread with your greasy fingers, as though Christ's blessing in that place were the wagging of his fingers, and not rather thanksgiving. For where Saint Mark hath, Cum Benedixisset, When he had blessed. Saint Matthew, Luke and Paul hath, Cum Gratias egisset, When he had given thanks. So that to bless, after Marks phrase, is nothing else than to give thanks, to praise and to magnify. And so is it taken in diverse places of the holy Scriptures, both in the old and new Testament. Again, ye put to these four words of Christ, Hoc est corpus meum, this word Enim, 
Enim.  and ye say, Hoc est enim carpus 〈◊〉, one word more than ever Christ put in, because ye may be found still as ye are, even abominable liars. But for putting in this one word Enim (which is of so great virtue, say ye, that without it there can be no perfect Consecration, and then what is to be thought, 
Corrupters of Christ's Testament.  I pray you, of Christ, and of his Apostles, of the Primative Church, and of the greeks at this day, which never used that word) being your own superfluous addition, ye most wickedly leave out these most necessary words, that CHRIST spoke, which is betrayed for you, Do this in the remembrance of me. This joyful promise, that Christ's body was betrayed, given and broken for us, with the residue, ye leave out, as a thing pertaining nothing to the purpose. And yet are they so necessary, that without the knowledge of them, the Sacrament profiteth nothing at all. 
Note well.  If I receive the Sacrament a thousand times, & yet if I know not to what use it was instituted of Christ, what profits and benefits I have by the worthy receiving of it. If I do not set before the eyes of my mind the death of Christ, and faithfully believe to have remission & forgiveness of all my sins by the breaking of Christ's body, & by the sheadding of his most precious blood, etc. it profiteth me no more, than the precious stone did profit. Aesop's Cock.  
Again, 
Antichrists'.  those words, which Christ spoke openly to his Disciples, unto their great joy and comfort, you partly leave out, and partly whisper in hocker mocker to yourselves, that no man may be the better for your doings, and that the people may be kept still in blindness. Our Saviour CHRIST saith, What I tell you in darkness, 
Matth. 10.  that speak ye in light. And what ye hear in the ear, that preachye on the house tops. But ye do clean contrary. For that which Christ spoke openly to his Disciples, ye mutter it softly to yourselves. O cruel soule-slayers, and bloody murderers. But is this your dexterity, uprightness, and true dealing with the Word of God? 
Corrupters.  So to corrupt and mangle the words of the glorious Testament of the Son of God? It is not lawful to alter a mortal man's Testament, and dare ye presume (O ye Antichrists) to alter and change the blessed Testament and heavenly will of the King of Glory? Are ye faithful Ministers, which deal so unfaithfully with your Lord and Master? Ye that deal so wickedly with God, how will ye deal with man? God keep all faithful people out of your claws.  
After ye have once spoken these five words, 
idolatry.  Hoc est enim corpus meum, over the bread, and have blasted, breathed, and blowed upon it, ye kneel down to it, and worship it like abominable Idolaters, and afterward ye hold it up above your pestilent, piled, shaved, shameless heads, that the people by looking upon it, and worshipping it, may be partakers also of your abominable Idolatry, not being contented with your own damnable estate, except ye bring other also into the same danger. 
Sakering or Levation.  The Author of your levation & lifting the bread above your head, was Pope Honori▪ the third about the year of our LORD 1: 10. which commanded that the Host should be lifted up above the Priest's head at Mass, and that all the people should fall down and worship it. O Antichrist. Here may all men see, how ancient a thing your holy sakering is, which is counted the best and chiefest part of your Mass when notwithstanding it is the most wicked and most abominable part of your idolatrous Mass. Verily it is not much more than three hundred years old. 
The Sakering is the most abominable part of the Mass  Let the lying Papists therefore be ashamed to brag, that their devilish Mass came from the Apostles, seeing it is proved to be a new and late invention of Antichrist. And although the whole Mass of the Papists be utterly wicked and abominable, yet this part, which they call the Sakering, is most wicked and abominable, for as much as it provoketh the people that are present, to commit most detestable Idolatries. For the people take it to be their god. They believe that bread, which the Priest heaveth above his head, to be Christ, perfect God, & perfect man. Therefore kneel they down unto it, knock their breasts, lift up their heads, worship and honour it. When the Bell once rings (if they cannot conveniently see) they forsake their seats, and run from Altar to Altar, from Sakering to Sakering, peeping here, and tooting there, and gazing at that thing, which the pilde-pate Priest holdeth up in his hands. And if the Priest be weak in the arms, and heave not up high enough, the rude people of the Country, in diverse parts of England, will cry out to the Priest, hold up Sir john, hold up. Heave it a little higher. And one will say to another: Stoop down thou fellow afore, that I may see my Maker. For I cannot be merry except I see my LORD GOD once in a day. O abomination. Ah, Woe worth you, ye Massmongers, that are the authors of this abominable Idolatry, and through your wicked massing send thousands to the Devil, except the mercy of God be the greater. Better were ●e Massmongers to leave your fat Benefices, your rich Prebeuds, your wealthy Deaneries, your honourable Chaplainships, your long Gowns, your Sarsenet Tiopets and your shaved crowns, and become watertankard-bearers in London, or to cobble a shoe, or go to plough and cart, yea, to have a millstone tied about your neck, and be cast into the bottom of the sea, than your most stinking, wicked and vile massing to provoke so many people unto Idolatry, and to bring the wrath of God and everlasting damnation upon them, except they repent and amend. 
Matth. 18.  Verily I say unto you, 
Matth. 10.  it shall be easier for the Land of So doom at the day of judgement, than for you. But I know what ye will say: That we hold up is the very natural body of Christ, God and man, 
The objections of the Papists concerning Christ's corporal presence in the Sacrament.  therefore may we all justly worship it. I ask you, how prove ye it to be the natural body of Christ? Ye answer, By the virtue of these words, 
An absurdity.  Hoc est enim corpus meum. I reply, CHRIST spoke these words of the bread, as the holy Scriptures and all ancient Writers do witness, 
john 15. 10.  and so then followeth it, that bread is Christ's body, and Christ's body is bread. And by this means it must needs be granted, that Christ hath two bodies, one made of bread, and another of flesh, which he received of Mary the Virgin. But ye answer, Christ's calling is making. Christ called the bread his body, therefore is it made his body. I answer again, Christ called himself a Vine, a Door, a Shepherd, and called his Heavenly Father a Ploughman, is Christ therefore made a natural vine, a material door, a rustical shepherd, and his Father an husbandman of the country? Christ called john Baptist Elias. 
Mat. 11. 17  Is john therefore made that Elias the Thesbite, which preached in the time of wicked King Achab? 
3 King. 13.  Christ called john the Evangelist Maries son, 
john 19  and called Mary his mother: is john therefore made the natural son of Mary the Virgin, Christ's mother? And is Mary made the very true and natural mother of john Evangelist? I am sure ye will not so say. No more is the Sacramental Bread Christ's natural body, although Christ called it his body, but his body in a mystery, and in a figure, as the old writers testify. 
Libr 4.  Tertullian that most ancient Doctor saith: 
Cont. Marc.  jesus taking bread, and distributing it among his disciples, made it his body, saying: This is my body, that is to say, a figure of my body. Hereto agreeth the saying of Saint Augustine, 
Co●tra.  Christ did not 
Adi●ant. 〈◊〉 Mat. 26.  stick to say, This is my body, when he gave the sign of his body. And Saint Hierome saith, that Christ did represent the truth of his body and blood by the bread and wine. An infinite number of like sentences concerning this matter, are found in the ancient Authors, which prove evidently, that this saying of Christ, Hoc est corpus meum, This is my body, is a figurative speech. Signs or Sacraments in the holy Scripture are called by the names of the things, whereof they be Sacraments and signs, as we read of the Ark, of Circumcision, 
Titus 3.  of the Paschal Lamb, of the Sacrifices of the old Law, of Baptism, which Saint Paul calleth the Laver or fountain of regeneration, and the receiving of the Holy Ghost. And after this sort is the sacramental bread called by the name of Christ's body, because it is the Sacrament, sign and figure of his body. Those things which do signify, saith Saint Cyprian, and those things which be signified by them, 
Serm. de Chrism.  may be both called by one name. And Saint Augustine rehearsing diverse sentences which were spoken figuratively, 
Contr. Adiman●um.  numbereth among them these words of Christ, Hoc est corpus meum, This is my body, whereby he declareth plainly, that Christ spoke these words figuratively, not meaning that the bread was his body by substance, but by signification. Moreover it is directly against the verity and truth of Christ's natural body, to be at more places at once than in one, 
Christ's natural body cannot be but in one place at once.  as he must be in an hundred thousand places at once, if your doctrine be true. A stinking Sodomite, or a wicked whoremonger being dressed in his fool's coat, and standing at an altar with a little thin round cake in his hand, shall with these five words, Hoc est corpus meum, and with blowing and breathing upon the bread, make Christ the king of glory to come from the right hand of his father, and to touch himself in the Accidents of the little cake, until ye have eaten him, and then trudge up again to heaven, till Hoc est enim corpus meum fetch him down again if your doctrine be true. O proud Lucifers! And oh poor wretched Christ, who at every filthy Massmongers commandment art compelled to come down from the glorious throne of thy Majesty, and to be handled as the Papish please, either to be torn asunder with their teeth, or else to be hanged up with an halter in their popish Pixe. But know ye, O ye vile and blasphemous Papists, that though ye whisper your five words never so oft at your Idolatrous altars, and breath blast and blow, till ye be windless, ye shall never pluck the Son of God from the right hand of his Father, nor make that thin cake of yours Christ's natural Body. The article of our faith is that Christ is gone up into heaven, and sitteth on the right hand of God the Father Almighty, and from thence he shall come to judge the quick and the dead. Our Saviour Christ told his Disciples full oft, a little before his passion, that he should leave the world, 
john 14. 16.  and go up again unto his Father. Saint Mark 
Mark. 16.  saith that Christ was taken up into heaven, and sitteth on the right hand of God. Saint Luke saith, 
Luke 24.  that Christ went away from his Disciples, and was carried up into heaven. The Angel of God said to the Apostles, 
Acts 1.  when Christ did ascend up into heaven: ye men of Galilee, why stand ye gazing up into heaven. This jesus, which is taken up from you into heaven, so shall he come, as ye have seen him going into heaven. Of these words of the Angels we learn, that as Christ went up visibly, and was seen with the corporal eyes of men, but never man saw him yet coming down with his corporal eyes, therefore never came he down corporally since his ascension. S. Stephen indeed saw Christ even with his bodily eyes as we read in the Acts of the Apostles. But where? here on the earth between the Priest's hands? Nay, but in heaven standing on the right hand of God. Saint Paul heard Christ speak, but from whence? from the popish pixe? yea rather from heaven. Saint Peter saith, as blessed Luke testifieth, 
Act. 2.  that jesus Christ must receive heaven, till the time that all things which God hath spoken by the mouth of all his holy Prophets, since the world began, be restored again. This time is till the day of judgement. If ye will have Christ therefore bodily at your Masses, ye must tarry till the day of judgement. For till that time, saith blessed Peter, he must keep heaven. Alas, where is your Hoc est enim corpus meum after your gross understanding become? 
Rom. 8.  Moreover, 
Eph. 4.  S. Paul in diverse places of his Epistles declareth, 
Cel. 3.  that Christ is ascended into heaven, 
1 Thes. 14.  and sitteth on the right hand of God, 
1 Tim. 3.  and maketh intercession for us to God his father. 
Heb. 10.  So likewise do the other Apostles in their writings. jesus Christ, saith Saint Peter, 
1 Pet. 3.  is on the right hand of God, and is gone into heaven. We have an Advocate with the Father: jesus Christ the righteous, 
1 john 2.  saith Saint john. All these Authorities of the holy Scripture with many other, do testify that Christ as concerning his corporal presence is no more in the earth, but in heaven only. Christ hath in him two natures, the nature of God, and the nature of man. As concerning his divine nature, he is in heaven, in earth, and in every place. But as touching his humane nature, he is in heaven only, and there shall remain until the Day of judgement, as Saint Augustine saith, 
Tract. 50. in johan.  as concerning the presence of his Majesty we have Christ always, but as touching the presence of his flesh, it was truly said to his Disciples. Me shall ye not always have with you. For the Church had him a few days after th● presence of his flesh, but now it holdeth him by faith, and seeth him not with the eyes. Again, 
Hd. Dard●n.  he saith, God and man is one person, and both is one Christ jesus, in every place, in that he is God, 
De fide & Syn. ●. 6  but in heaven in that he is man. Also in another place, Where and in what manner Christ is in heaven, it is a vain and superfluous thing to ask or demand, but we must surely believe, that he is only in heaven. If he be only in heaven, as concerning his corporal presence, as both the Scriptures and Saint Augustine affirm, how then is he either in your round cake at Mass, or else hanging up in your popish Pixe over the Altar with an halter? But let us hear what the ancient Doctor Virgilius writeth concerning this matter. 
Lib. 1. cont. E●tich.  The Son of God, saith he, as concerning his Humanity, is gone away from us, but as touching his Divinity, he saith unto us: Behold I am with you always unto the end of the world. Again, forasmuch as the word is every where, and his flesh is not every where, it appeareth that one and the same CHRIST is of both natures, and that he is in every place as concerning the nature of his Godhead. Again, that he is contained in a place as touching the nature of his manhood. Of these Authorities doth it manifestly appear, that Christ, inasmuch as he is God, is in every place, but having respect to that he is a man, he is only in one place, that is to say▪ in heaven. If he be only in heaven inasmuch as he is man, then consider ye, what is to be thought of the doctrine of the Papists, which teach that Christ's natural body is in every place wheresoever his Godhead is. O Antichrists! If this be not to play the Heretic Martions' part, and utterly to destroy the verity of Christ's humane nature, or of his natural body, what is it? But Saint Augustine saith very well in this behalf, 
Ad Dardan.  we must take heed (saith he) that we do not so set forth, maintain or affirm the Godhead of the Man (Christ) that we take away or destroy the truth of his body. For it doth not follow, that that which is in God, should be every where as God. Christ, inasmuch as he is God, is every where, but being man, he is only in heaven. 
Note well the omnipotency or almighty power of God.  But ye will object, according to your old wont, the omnipotency or almighty power of God and say, that forasmuch as he is omnipotent and almighty, he may both make the bread his body, and also be in as many places concerning the corporal presence, as he list, that is to say, in infinite places at once. I answer, God is not called Almighty because he can do all things, 
Why God is called Almighty.  but because he is able to do whatsoever his Godly pleasure is to do. For there are certain things which God cannot do, as for example, he cannot deny himself, he cannot lie, he cannot save such as die in infidelity, he cannot make another of like power with himself, he cannot save the reprobate, nor condemn the Elect, which have their names written in the Book of life, etc.  
Whatsoever is contrary to his Word, that cannot God do; But it is contrary to the Word of God for Christ's body to be in more places at once, than in one, yea, to be both in heaven sitting at the right hand of God the Father, and here also in earth at your popish Masses in a thousand places at once, therefore is not God able to make his body to be in so many places at once, as ye fain, forasmuch as the nature of God only is infinite, and the nature of all creatures is contained in some certain one place at once. But here again ye will bring forth these promises of CHRIST. 
The promises of Christ concerning concerning his presence.  Wheresoever two or three be gathered together in my Name, 
Mar. 18.  there am I in the midst of them. 
Matth. 28.  Again, I am with you always unto the end of the world. These promises, and such like are to be understood not of the corporal presence here on earth, but of his Grace, as the Doctors themselves do declare. 
In joh. l. c. 16.  It is to be noted, marked and considered saith Cyril, that although Christ hath taken away the presence of his body from hence, yet by the Majesty of his Godhead he is always present, as he at his departure promised his Disciples. Behold saith he, I am with you always unto the very end of the world. The like saying of Saint Augustine heard we before. Of all these things heretofore spoken it is evident, that the natural body of Christ is not here in earth, as ye Massmongers would gladly make us believe, but in heaven only, and there shall remain until the day of judgement. Christ in the mean season being here present with us by his Spirit and Grace. Seeing then that the Sacramental bread is not the natural body of Christ, God and man, but a figure, Sacrament, and holy sign of his body, with what forehead dare you either affirm that your little thin round cake, after five words pronounced over it, and you breathing, blasting and blowing upon it, to be the true, natural, real, corporeal, and substantial body of Christ, God and Man, as he was borne of the Virgin Marie, and suffered for us on the Altar of the cross, or worship it yourselves, or yet provoke others so to do, according to Pope Honorius decree, and not after Christ's institution? What is Idolatry, if this be not Idolatry? To worship a piece of bread for God, 
Idolatry.  what heathen Idolater ever so doted? If good king Ezekias lived in these our days, he would rather play with the Sacrament of Christ's body and blood, as he did with the Brazen Serpent, 
2 King. 1●.  than he would suffer such abomiable Idolatry to be committed at the ministration of it, to the great dishonour of God, the utter defacing of Christ's passion, and blood, and death, and to the dreadful damnation of innumerable souls. O England England tears, yea tears of blood mayest thou well weep, which in the prosperous time of that most godly King Edward the sixth wert blessedly purged of all superstition, Idolatry, and popish doctrine, and hadst restored unto thee the true Gospel of thy salvation, and the right ministration of the Lords Sacraments, But now for thine unthankfulness toward the Lord thy God, all these heavenly treasures are taken away from thee, and the stinking dung of the Pope most miserable cast upon thee. Lament thy sins O England, lament, lament, Return to the Lord thy God, and most humbly beseech him once again to look upon thee with his merciful countenance, to take away these popish dregs, to restore unto thee his lively Word, and to bless thee again with the true ministration of his holy Sacraments, that thou mayst serve the L O R D thy God in holiness and righteousness all the days of thy life.  
This doctrine, 
The Doctrine of the Papists concerning the presence of Christ in the Sacrament, is new.  that the Sacrament of the Altar, as you term it, is the true, natural, real, carnal, corporal, and substantial body of Christ, is the dream of Antichrist the Bishop of Rome, and was never received in the Church till Pope Leo, Pope Nicholas, Pope Innocent, Pope Honorius, and Pope Vrban, through their tyranny brought it in and compelled the Christians with fire and faggot (as the manner of the tyrannical Papists is) to receive their abomihable doctrine, and yet in all age's God stored up some to confess the true doctrine of the Sacrament against Antichrist even unto the death. Neither is this popish doctrine so ancient as the Papists brag. For it is not much more than five hundred years since their gross opinion of the Sacrament began first to be attempted. And although Pope Nicholas the second di● much in the matter, yet was it not thoroughly received nor agreed upon, until Pope Innocent the third came, which about the year of our Lord 1215. kept a Council at Rome, called Latronense, I would say, Lateranense concilium: where were gathered together a swarm of Papists, about the number of thirteen hundred piled pates, of the which number eight hundred and odd were Monks, Canons, and Friars, chickens of the Popes own brood. Last of all came Pope Vrban the Monk, in the year of our Lord, 1264. and he made up all the market. For he ordained a Feast called Corpus Christi, 
The Feast of Corpus Christi.  in the honour of the Sacrament, so that ever after that time, the Sacrament was no more taken for a sign, figure, and token of Christ's body, but for Christ himself God and man, and therefore was it reverenced, worshipped, censed, and kneeled unto, as ye teach the people to do at your unsacred Sakering, and so are ye their schoolmasters to learn them to commit Idolatry against their Lord God, but let us go forth with our matter.  
After our Saviour CHRIST had delivered the Sacramental bread to his Disciples for to eat, he took the Cup, and thanked, and gave it them, saying, Drink ye all of this. 
Matth. 26.  For this is my blood (which is of the new Testament) that is shed for many for the remission of sins. This do, as oft as ye drink it, in the remembrance of me. Here CHRIST delivered to his Disciples holy wine (I call it holy, because it was dedicated and appointed to an holy use) which he made the Sacrament of his blood. And they all drank of it. And here is to be marked by the way, 
The Sacrament ought to be received of the people in both kinds.  that our Saviour CHRIST afore seeing that there should arise false anointed, that would take away from the people the Sacrament of his blood, bade them all drink of it. All, all without exception, even so many as believe on him, spiritual or temporal, as they call them. Are not ye Popish shavelings these false anointed? Have you not taken away the Cup of the LORDS blood from the Lay people, and reserved it to yourselves alone? 
Sacrilege.  Do not ye minister the Sacrament of Christ's body and blood to the Lay people under one kind only, clean contrary to Christ's institution? O GOD-robbers. O spoilers of Christian men's souls. Neither can ye abide, that the people should touch your Popeholy Chalice, when they drink the wine, but ye yourselves holding the chalice in your own hands give them drink, as though they were babes of three days old, and could not put the Cup to their mouth. O tender and jealous nurses! In the primative Church and many hundred years after, as we may see in the monuments of learned men, the Sacrament according to Christ's institution, was received of the people under both kinds, until Antichrist, the Biship of Rome, by his devilish decree, determined the contrary at the Council of Constance, 
The Council of Constance.  not much more than an hundred years past. Pope Gelasius made a godly Decree, 
Gel●sius Decree.  that those people, that would not receive the Sacrament under both kinds, should receive none at all, but be put away from the Lords Table. The greeks and Bohemes, 
The Greeks and Bohems.  with all that be not under the tyranny of the Pope of Rome, and of his wicked Laws receive the Sacrament under both kinds at this day, according to Christ's institution. Where the contrary is used, there reigneth the Devil and the Pope, and not Christ and his holy Word. But now let us behold your doings.  
After that ye have committed Idolatry 
Idolatry.  with the sacramental bread (if it be worthy of that name) ye fall in hand to consecrate (I use still your own terms) the wine with these words: In like manner after Supper was done, he took this noble chalice (that is a lie, for Christ never handled that chalice) into his holy and worshipful hands, 
A Lye.  and after he had given thanks to the Father, he blessed (here fall ye to crossing 
Crossing.  again) and gave it to his Disciples, saying: Take ye, and drink ye all of this▪ For this is the cup of my blood, a new and everlasting Testament, a mystery of faith, which shall be shed for you, and for many, for the remission of sins. So oft as ye shall do these things, ye shall do them in the remembrance of me. How many words have ye put in here of your own brain, ye shall easily perceive, if ye compare them with the words which our Saviour CHRIST spoke. But for as much as they do not greatly disagree from the truth of God's word, I will not strive with you in this behalf, though I would wish you once to deal faithfully and truly in all your doings, but specially when you have to do with God, seeing it is written. 
Prov. 30.  Put nothing to the words of God, lest he reprove thee, and thou be found a liar. After the aforesaid words spoken in hocker mocker, ye breathe and blow, and shake your head over the Chalice, and then ye kneel down, lift up your hands, 
Idolatry.  and honour it like most abominable Idolaters. After that ye stand up again like pretty fellows, and well appointed, and taking the Chalice in your hands, ye hold it up with heave & how above your heathenish heads, that the people also may worship it, and be fellow Idolaters with you, and fall into the like danger of everlasting damnation. This done, ye set the Chalice down again upon the Altar, and ye cover it with your Corporasse cloth for catching of cold. Then once again kneel ye down, and up again like dive doppers, and kiss the Altar, 
Kissing.  and spread your arms abroad, as though you would embrace some she saint. After all these things (as I may let pass your cross and blessings, your crouchings and nodding with many other apish toys) ye fall again to your solemn prayers, and among all other ye stand nodding and praying in your Memento for the souls departed, 
The second Memento.  which was put to the Mass by Pope Pelagius about the year of our Lord 560.  
And here in your mind and thought (for now ye play mum-budget, and silence glumme) ye pray for Philip and Cheny, more than a good many, 
Praying for the souls departed.  for the souls of your great grand Sire, & of your old Beldame Hurre, for the souls of father Princhard, and of mother Puddingwright, for the souls of goodman Rinsepitcher, and goodwife Pi●tepot, for the souls of Sir john Husgoose, and Sir Simon Sweetlips, and for the souls of all your Benefactors. Founders, Patroness, Friends and well-willers, which have given you either dirige groats, confessionall pence, trentals, year services, dinners, suppers, or any thing else, that may maintain you our Lady's Knights. But I pray you, how can you with an assured conscience and true faith, 
The holy Scripture teacheth not prayer for the dead.  pray for such as are departed out of this world? If these your prayers be of faith, then do your faith hang on God's word. If you have the Word of God for you so praying, bring it forth of good fellowship, and we will hear you. Have ye none? Alas silly souls! Then put up your pipes, and lay ye down to sleep. Trudge with your Dirges, and pack up your Masses of Requiem. Do ye allege Pope Pelagius, and old Fathers or ancient customs? We have nothing to do with them, except they bring the Word of GOD in their mouth. Prayer 
Prayer.  is a matter of faith, and faith always leaneth upon the Word of GOD solely and fully. If ye have not the Word of God for your prayer, then can ye not pray of faith. If ye pray not of faith, then are your prayers abominable in the sight of God, so far it is off, that they be heard, as the Apostle saith: 
Rom. 14.  Whatsoever is not of faith, is sin. Saint john saith, 
1 john 5.  This is the trust that we have in him, that if we ask any thing according to his will, he heareth us. But how do you ask according to the will of God, when ye have not one title of the holy Scripture to declare that ye ought to pray for the dead? Think ye to be heard of God? Even as Baal's Priests were, when they cried O Baal, 
1 King. 18.  hear us, O Baal, hear us. If ye would leap upon your Altars, yea, and cut yourselves with knives till ye be all on a gore-blood, as their manner was, yet shall ye never be heard of God. For ye pray without faith, seeing ye have not the Word of God for you. Do ye allege Charity? And say, It is a charitable deed to pray for them that are departed? I answer, ye are very Antichrists, that turn the roots of trees upward. Will ye have Charity before Faith? Is not Faith the mother of all virtues? Is not Charity the daughter of Faith? How dare the daughter move you to do that whereof the mother knoweth nothing at all? It is not charity that moveth you to pray for the departed, but blind affection, corrupt zeal, and cankered custom, and hope of gain. After the departure from this life, all go strait ways either unto eternal glory, or else unto everlasting pain, as the history of the rich Glutton, and of the poor man Lazarus evidently declareth. 
Luke 16.  Our Saviour Christ saith, He that believeth on the Son, hath everlasting life. But he that believeth not on the Son shall not see life, 
john 3.  but the wrath of GOD abideth on him. Here also are reckoned but two kinds of persons, faithful and unfaithful, the one sort after their departure go immediately unto everlasting life, the other unto eternal damnation. And the Preacher saith, 
E●cces 11.  When the tree falleth whether it be toward the South or North, in what place soever it ●all, there it heath. As we depart, so shall we have our place. If we depart in faith, heaven is appointed for us, but if we die in infidelity, unfaithfulness, or misbelief, hell is ready at hand. Therefore your prayers for the dead are in every condition frustrate and vain, superfluous and unprofitable, Heaven needeth no prayer, Hell refuseth all prayer. Notable is this sentence of Saint Augustine; Know ye, saith Saint Augustine, 
Adfratres i● Eremo. Serm. 57  that so soon as the soul is departed from the body, it is straightways either for the good merits placed in Paradise, or else for the sins thrown headlong into the deep dungeon of hell. Again, 
Ser. d●temp  in another place he saith; 
Di●. 17.  Brethren, let no man deceive himself; For there are but two places, and there is no third place for any. He that hath not deserved to reign with Christ (in this world) shall without doubt (in the world to come) be damned with the devil. And Saint Cyprian saith, 
Co●tr. Demes.  when we depart hence, there is no place of repentance. Life is either lost or gotten.  
But I marvel much of this one thing concerning this matter, that ye pray God the Father that he will mercifully give to all such as rest in Christ a place of refreshing, of light and peace. As though those that rest in Christ could want any of them all. Can any man that rests in Christ be tormented in pains, darkness, and disquietness, trouble, or grief? To rest in Christ after this life, is not to be pained in Purgatory (if there were such a place as the Papists feigned, but to reign with Christ in glory, to possess everlasting joy, 
What it is to rest with Christ after this life.  and to have the fruition of God's glorious Majesty with the heavenly Angels and blessed Spirits, as it is written, Blessed are the dead which die in the lord 
Apoc. 14  For the Spirit saith, that from henceforth they rest from their labours. And David calleth the death of the Saints precious in the sight of the lord 
Psalm. 116.  Doth not the Wise man also say, 
Sapient. 3.  that the souls of the righteous are in the hand of God, and that no grief, pain, nor torment shall touch them. They are in peace, saith he. If these things be true, as nothing is more true, what need ye then to stand nodding in your Memento, praying for the dead? Ye might as well pray for dead swine. For ye have as good authority of the holy Scriptures for the one, as for the other. But this praying for the dead hath made your Kitchens warm, your pots to seethe, and your spits to turn merrily. It hath fed your idle bellies with the fattest of the flock, and caused you to live in all joy, pleasure, and quietness, without any labour, pain, or travail. Therefore no marevell though such things be placed in your Mass. Take away the praying for the dead, and ye Purgatory-rakers may pick your meat upon Newmarket heath. For your Dirige groats your Trentals, your Month minds, your Anniverssaries, your Bead-rowls, your soul Massepences, and all such other pelf falls to the ground straightways. And then welcome again hard fare, greasy cap, threadbare gown, broken shoe, torn hose, empty purse, and all that beggarly is. Make much therefore of praying for the dead, and wish that your Mass, which of late ye have to your great joy recovered again, may long continue in her great prosperty, or else your cake is dough, and all your fat lie in the fire.  
What shall I speak 
The second Sakerin●, otherwise called Gods hopping about the chalice.  of dancing of your little great God about the Chalice with Per Ip, & cum Ip, & In Ip, Sum, which followeth the praying for the dead? That is so holy a thing, that it is called the second Sakering, and may by no means be left undone. Your Child must needs be dandled and played withal a little while, lest he chance to sleep too long. After that ye have laid your young God to rest again, you say your Pater noster 
The Pater noster. c. 1.  like good devout men: That done, ye take up the patine of the chalice, and afterward ye cross yourselves withal both upon your breasts, and upon your bald crowns, and lay it down again. I think ye do this either to fray away spirits, or else to enarme yourselves with the sign of the croose, that they may be the more able to bring to pass your butchery, that is now at hand. For straightways ye strike up your sleves, ye uncover the chalice, ye lay down the Corporasse cloth, ye take up your little God, ye hold him up over the chalice, and ye cruelly tear, pluck, and break him in three pieces, 
The breaking of the Host in three parts.  according to Pope Sergi●s commandment, about the year of our Lord 700. When ye have so done, ye keep two parts of your Christ's body, which ye yourselves made, and have now destroyed again, in your hands holding them over the chalice, and the third part ye let down into the wine, that it may be the tenderer, when ye eat it. The mystical mysteries hereof I declared a little before.  
Then do ye say the Agnus, 
Agnus.  which Pope Sergius also commanded that it should be said at Mass a little before the receiving of the host. And here again ye play the abominable Idolaters. 
Idolatry.  For looking upon the bread, ye look yourselves and worship it, saying in Latin, Agnus Dei qui tollis, etc. O Lamb of God that takest away the sins of the world have mercy upon us. Thrice do ye call that Bread which ye hold in your hands, the Lamb of God which taketh away the sins of the world. O intolerable blasphemy! Was there ever Idolater, 
Idolatry.  that worshipped a piece of broken bread for God? What marvel is it, though the jews, the Turks, and all other Infidels be so loath to come to the Christian religion, when they see so manifest Idolatry committed? when they behold a piece of a thin wafer Cake honoured for God? Certainly, this abominable Idolatry which ye Massmongers maintain, and commit at your Mass, hath been, and is the occasion, that innumerable thousands have been, and are daily damned. Yea, these your wicked doings, are the cause, why so many do abhor the Christian religion, & defy the Name of Christ, as we read of a certain Emperor of Turkey, 
An history of a certain Emperor of Turkey.  which when he was demanded why he and his people did so greatly abhor the Religion of Christ, answered that he coead by no mulnes approve or allow the religion, service, and honour of that God, whom men at their pleasure do make, and straightways eat him when they have done. Better were it for you, O ye Massmongers, to have a Millstone tied about your necks, and to be cast into the sea, than thus with your abominable massing and God-making to drive so many from Christ, and provoke so great multitudes unto Idolatry, and finally unto everlasting damnation: and with what a conscience can ye say to the bread, which is a dumb and insensible creature without all life or spirit. O Lamb of God which takest away the sins of the world, have ●●ercie ●pon us. Is that bread, which a little before was corn in the Ploughman's barn, meal in the Miller's trough, flower in the Baker's bolting tub, 
The petty degree of the Papists God  and afterwards tempered with a little water, and baked of the waferman between a pair of hot printing irons, come now suddenly through your charming unto such dignity, that it is the Lamb of God that taketh away the sins of the world? & that men must pray unto that to have mercy & forgiveness of sins? O Lord thou living God have mercy upon us, and destroy this abominable Idol of the mass. In the worshipping of Baal, Astaroth, Moloch, Bel-Peor, Melchom, Dagon, Chames, the Queen of heaven, Saturnus, jupiter, Priapus, juno, Venus, and such other Idols, was never so great a blasphemy and dishonour to God, as is the setting up of this broken bread to be worshipped for God. And the matter is so much the more to be abhorred, because ye colour your abominable Idolatry with God's word. Feigned holiness, saith Saint Gregory, is double iniquity. Ah, is that polluted and defiled bread, the Lamb of God that taketh away the sins of the world? Then was that your bread also borne of Mary the Virgin, and nourished with the milk of her breasts. Then did that bread live upon the earth, speak, eat, drink, sleep, preach, wo●ke miracles, etc. Then was that bread betrayed, accused, beaten, buffeted, spitted on, 
No●●▪  crowned with a crown of thorns, clad wt●h a garment of purple, crucified, and nailed to the Crosse. Yea, then did that bread offer himself on the Altar of the Cross a Sacrifice to God the Father for the sins of the world, died, and rose again for our justification. 
Rom. 4.  Hath your broken bread done all these things? Christ the Lamb of God which taketh away the sins of the world hath done all these things alone, alone. Be ashamed once Oye wicked Papists, thus to blaspheme God, and to deceive the people, through your abominable Massing. Again, is grace, mercy, favour, and remission of sins to be craved of these fragments of bread, which ye hold in your hands? So is it that true, living, immortal, and everlasting God, which hath been without beginning, which made heaven & earth, and all things contained in them. For none can forgive us our sins but God alone. Hath your broken bread been without beginning? hath it made all things? Yea, it is a creature itself vile and devilish as ye use, or rather abuse it. Be ashamed O ye shameless hypocrites, thus to deface the glory of God, and to lead the people in damnable blindness.  
Shortly after the Agnus, ye kiss the Pax, 
The Pax.  which was the ordinance of Pope Innocentius in the year of our Lord 310. And while the boy or Parish Clerke carrieth the Pax 
The Pax.  about, ye yourselves alone eat up all, and drink up all. Ah, what riding fools and very dolts make ye the people? ye send them a piece of wood, or of glass, or of some metal to kiss, and in the mean season ye eat and drink up all together? Is not this a pageant of Hick-scorner? Is not this a toy to mock an ape withal? Is this Christ's Accipite and Edite? Take ye and eat ye, speaking to many, and not to one alone. Is this Christ's Bibite ex eo omnes? Drink of this all ye? Did Christ eat the Sacrament alone? Did he not rather give it to his Disciples, and commanded all faithful Ministers so to do? Why then do ye (O ye Antichrists) eat & drink up all alone, contrary to Christ's institution and commandment? And yet behold, how ye shun not to lie even to God's face: Ye say at your Post-communion, these words, Quod ore sumpsimus Domine, etc. 
A Lie, three for failing.  That which we have taken with our mouth grant that we may receive it with a pure mind, and that it may be made unto us of a temporal gift an everlasting remedy. Again, H●c nos summo purget à crimine, etc. This Communion might purge us from Sin, and make us partakers of the Heavenly Remedy. And in another place ye desire God, that so many as shall receive the body and blood of Christ, may be filled with all heavenly blessing and grace. Ye tell God, that you with the rest of the congregation have received even with your own mouths the Sacrament of Christ's body and blood, and ye lie most abominably. For ye yourselves have eaten and drunken up altogether alone, and like churlish carls ye have given no man part with you. Again, ye call it a Communion, which is a partaking of many together, but ye might right well call it an Union. For no man eateth and drinketh of the bread and wine, but you alone. Item, ye desire God, that so many as shall be communicants, may be filled with the heavenly blessings and grace, and no man do receive but you alone. What a mocking is this of God, and a deceiving of the people? God have mercy on us, and once again deliver us from this most lying, wicked, abominable and devilish Idol the Mass, and restore unto us the holy and blessed Communion.  
Christ's ordinance is not, 
Christ's ordinance is that the congregation should receive the Sacrament together.  that one standing at an Altar should eat, devour, and munch up altogether alone, but that a multitude should receive the Sacramental bread and wine together. Take ye, saith our Saviour Christ, eat ye, and drink ye all of this. He saith not, Take thou Sir john, eat thou, and drink thou alone. In the Acts of the Apostles, we see, 
Act. 2. 20.  that a multitude of the Christians came together to break the bread, and not that one alone did eat all alone, turning his arse to the people, as ye Massemongers do. Saint Paul saith, 
1 Cor. 10.  The bread which ye break, is it not the partaking of the body of Christ? He saith not, the bread which I break, but which we break, speaking of many, and not of one. Again, we all be partakers of one bread, and of one Cup. Indeed we be, or we ought to be. But we be not, therefore ye Massmongers do us the more wrong. Where the blessed Apostle entreateth of the Lords Supper, he saith, 
1 Cor. 11.  My brethren when ye come together to eat, (he meaneth the holy Communion, or the Lord's Supper) tarry one for another. He saith not, when ye come together to see the Priest say Mass, and to eat and drink up altogether alone, standing at an Altar and turning his back towards you, as one full of little good manners. He saith also. Tarry one for another. But ye tarry for no man, 
The Papists at their Mass in receiving the Sacrament tarry for the people, as the Abbot tarrieth for his Covent.  but having a Boy to help you to say Mass, ye go to your mingle mangle, and never call purre to you. For ye eat and drink up altogether alone, being much worse than the swineherd's. We read in the ancient Canons, that such as would not communicate, should be excommunicate, and driven out of Christ's congregation, and not to be reputed or taken as members of CHRIST'S body. Whereof we may easily and truly gather, that this private Massing, 
The private Mass is of the Devil, and not of God.  which ye Massmongers use at this present, is not of God, but of the Devil, and was not practised of the holy ancient Fathers in their Churches, but of late years brought in by Antichrist, and his shameless shavelings, which in their private Masses do nothing else than prophanate, defile and corrupt the LORDS Supper, and make merchandise of it. While they take upon them to receive the Sacrament for other, and to make it a Sacrifice for the sins of such as hire them for their money, that they of the labour of other men's hands, and the sweat of other men's brows may live an idle & voluptuous life, as Epicures and belly beasts, borne only to consume the good fruits of the earth. But as ye Massmongers cannot be baptised, nor believe for other, 
Every man ought to receive the Sacrament for himself.  no more can ye receive the Sacrament for other. As every man is baptised for himself, so must he eat and dringe the mystery of the LORDS body and blood for himself. Can my eating slake your hunger? No more can your eating of the Sacrament do me good. The righteous man, 
Abac●k 2. Rom. 1.  saith the Prophet, shall live by his own faith. The Priests eating therefore of the Sacramental bread for other is abominable, and in all points contrary to Christ's holy institution; which ordained his blessed Supper not to be received of one alone for all the congregation, but that every one should receive it for himself, that by the worthy receiving thereof, his troubled conscience might be quieted, and his faith confirmed.  
We read that when Saint Anthony, 
The Vision of Saint Anthony.  which lived about the year of our Lord 350. was in the wilderness, he saw a vision, which was this. He beheld a number of Altars suddenly built up, and covered with white Linen clothes, with bread and wine set upon them, and a great sort of unclean and filthy swine standing at them, and slovenly devouring all that ever was set upon the Altars. Saint Anthony being wonderfully amazed at this strange sight, cried unto God and said: O Lord God, what mean these foul ill favoured sights? God said unto him, 
Note well.  These filthy swine which thou seest standing at the Altars are the lecherous Priests, which after thy days shall arise, and driving away the holy Communion out of Churches, which I instituted to be received of many, shall eat and drink all the Sacramental bread and wine alone, giving no part thereof to the residue of my people, whom I redeemed with my precious blood, and for whose sake I ordained my holy Supper to be received of them also. Are not ye lecherous Priests these filthy swine? Have ye not cast away the LORDS Table, and set up Idolatrous Altars? Do not ye at your Mass eat and drink up all alone, like hungry hogs, and give no part to God's faithful people? Ye may right well be compared to filthy swine. For as these brutish beasts cannot abide any other to eat with them, but would ●aine eat up all alone themselves, even so play ye. At your Idolatrous Masses like a sort of beastly hogs ye eat and drink up all alone, giving no man part with you, clean contrary to Christ's institution. And ye may justly be called lecherous priests. For ye abhor godly and lawful matrimony, and ye defile yourselves with all ki●d of stinking whoredom and abominable Sodomitry. Maids ye deflower, men's wives ye defile, and widows do ye corrupt, besides much other abomination, which chaste ears abhor to hear. Men meet to consecrate such a God, and fit champions to say such devilish Masses. GOD give you grace once to leave this most detestable wickedness.  
Moreover, 
The Lord's Supper is a Sacrament o● love and concord.  was not the Sacrament of CHRIST'S body and blood ordained to move and stir all men to friendship, love and concord, and to put away all hatred, variance and discord, and to testify a brotherly and unfeigned love between them, that be the members of Christ. But what friendship or love can be maintained at that ministration of the Sacrament, where one eateth and drinketh all alone, as ye do at your Masses? If it be a Sacrament of Charity and Love, than ought the members of Christ charitably and lovingly to eat and drink the Lords Supper together, as the Apostle saith, 
1 Cor. 10.  We are all partakers of one bread, and of one cup, and not one to devour all alone. For charity consisteth not in one alone, but in many. And the Lords Supper is called a Communion and not an Union. Therefore ye Massmongers grievously offend, which contrary both to the commandment of CHRIST, and the order of Charity, at your Masses eat and drink up all alone, and by this means ye make the the Lords Supper a Sacrament rather of hate and dissension, than of love and unity. And here cometh into my remembrance an History of a Christian & of a jew. 
An history of a Christian and a jew.  The Christian perceiving the jew to be an honest civil man, faithful in his promise and upright in his dealing toward all men sorrowed greatly in his heart, that he was not also of the Christian belief. The christian thinking that the most ready way to bring the jew unto Christ, was to lead him to church, that he might there hear and see how well God was served among them, desired the jew upon a certain Sabbath day to go with him unto the temple of the Christians, nothing doubting, but if he would so do, he should be alured to give over his jewish opinions, and to become a christian man. The jew consented and went with him to church where he quietly saw and beheld all things. He heard jolly ringing, pleasant singing, and merry organs playing. He beheld a sort of gay gaudy mammets, and a number of merry fellows in the choir singing sometime high, sometime low, sometime in a mean, and sometime nothing at all. He saw also a fellow with a shaved crown going up and down in the church, and casting water in the people's teeth, and afterward having a jolly coat upon his back he saw him go about the churchyard, after an Image, all the people following him. After all these things he saw that shaveling cast off the gay-coat again, and put on other game players garments, & so to address himself unto an altar covered with white linen clothes, whereupon was set, as he thought, meat, and drink, for he saw the cup there. After much singing and piping, he saw the sacrificer that stood at the altar, lift up a little thin round cake, & a cup of drink above his head. Here will be good cheer thought the jew anon, for here are jolly signs & proffers. But when he saw the people fall down & worship the bread and cup he marvailed greatly at their madness. Mass ended, he looked always when the people should have been called to eat and drink with Hickescorner that heaved the bread and cup over his head, but no man had part with him. He devoured all alone like Sim slap sauce: when they were departed out of the church going home ward, the christian willing to prove how the jew was affected toward the christian religion, said unto him, Sir, how like you our religion and serving of God? To whom the jew answered: ye have in the temple many things that would make a sad man glad, and one that is sorrowful, cheerful. I mean your thundering of bells, your playing on the organs, your merry singing, the casting of water in the people's teeth, and your running one after another about the churchyard, like the Prior of Pricklingham and his covent. All these things seem to be matters of mirth used among you, as I think only to make you merry. But the having of Idols in your temples I do not allow. I see you also fall down and worship a piece of bread and a silver cup, which I judge high abomination and damnable Idolatry. And another thing there is used in your temples, which I also do nothing like. What is that quoth the christian. I will tell you said the jew. Ye talk, crack and boast much of charity but I say right well that there is little used among you. For there was an Altar spread with fine white clothes, and meat and drink as I suppose, set upon it, I always looked, when ye should have been called to eat and drink together according to the order of charity, but that shaveling that stood at the altar in the gay coat did both eat and drink all alone, giving you no part with him, which is a token of small charity & friendship among you. Certs you shall redress these great vices, and have more charity among you before I become one of your order. And so the jew refused to be made a christian. God have mercy on us. Among many other notable faults, which the jew perceived in our Temples, this was not the least, that one standing with his back toward the people at an altar, did eat and drink all alone, giving no man part with him, which is a token of small charity and friendship as the jew said Verily the private mass, wherein the sacrament of Christ's body and blood is too much abused, hath been and is the cause that many at this day do abhor the name of Christ and utterly condemn the christian religion. God for his mercy drive this Idolatrous mass out of this realm once again, and restore unto us the true use of his holy Supper, Amen, Amen. But let us see, what followeth in your Popish mass, and make an end.  
When the Boy or Parish Clarke cometh again with the Pax, ye hold forth your chalice like Sir Ralph Rinspitcher for a little more drink. And when ye have once drunken up that, 
Drink and still drink.  ye hold forth your Goddard yet once again to have a little more swill. No marvel. 
Rinsing of the Chalice.  For peradventure ye fell the night before into a great heat, while you kept company with your toying Thais, and therefore no marvel, silly souls, though you drink solemnly. But O good Lord, what wiping of the mouth, and licking of the fingers is there then? It would do a woman good to see how cleanly Sir john Sweet-lips is. And yet not so contented, ye go to the Altars end, and there once again, ye wash your hands, 
Washing of the hands.  to show how dominion trim, fine neat, and white-fingered Gentlemen, ye are in all your doings, but especially in matters pertaining to Lady Venus Court. After this ye return to the Altar, and take another lick or two of the dropping of the Chalice, 
Licking of the Chalice.  because ye would be loath to lose any thing, and taking up your cake in your hand, ye come again to the Altars end, where ye began your popish and idolatrous Mass, 
What the coming again to the Altars end signifieth.  to declare that as good never a whit, as never the better, and to show that the matter for the which ye said Mass, is as far forward now, as though ye had said none at all. After a few Collects mumbled over, ye turn you to the people, and say, Dominus vobiscum, bidding them adieu, and with Ite Missa est, ye bid them go, and tell them Mass is done. And all in Latin, because the people understand nothing but English. Then fall ye once again to kneeling down at the altar, and because ye are our Lady's knights, ye salute her most humbly with some devout Orison. 
An Orison for our Lady.  That done, ye rise up again, like tall fellows, and saying the beginning of S. john's Gospel, 
Saint john's Gospel.  ye bless you Secrosse you as though a thousand Devils were about ye. After all these things, ye truss up your trinkets, ye shut your book, ye fold up your corporasse cloth, ye wind up your chalice ye put off your fool's coat, your vestment, your stole, your Fannell, your girdle, your Albe, and your Amice, ye put out the candle, & solemnly making courtesy to your God, that hangeth over the altar, 
God give you good night at Algate.  ye trudg out of the Church, either home, or else to the alehouse, being now at liberty all the whole day after to do what ye list with a safe conscience, to ●dise, to carded, to hunt, to hawk▪ to bowl, to bib, 
How the Priests spend the day after they have said Mass.  to make good cheer, to play, revel rout, to drink them all out, to set cock on the hoop, let the devil pay the Maltman, to fish in Venus' pond▪ to sacrifice to Bacchus, and what not? And here is your goodly godly massing, wherewith ye bewitch the ignorant, and make the simple people to dote. I pass over your monstrous and apish toys, your inclinations, and prostrations, your complications and explications, your elevations and extensions, your incurvations and genuflexions, 
Good stuff, work for the Tinker.  your inspirations and exosculations, your benedictions & humiliations, your pulsations & pausations, with your consignations, and all other abominations. What Christian heart can abide either to say hear, or see, such a devilish and abominable kind of massing as ye use at this day? ye do nothing at all in your mass, that agreeth with Christ's institution. The Lord's Supper and your peevish, popish private mass do agree together like God and the devil, Christ and Beliall, light and darkness, 
A comparison between the Lord's supper and the popish Mass.  truth and falsehood, and as the common proverb is, like harp and harrow, or like the hare and the hound. Sour and sweet are not so contrary one to another, as your Mass is contrary to Christ's holy Communion, as ye have abundantly heard heretofore. For whereas Christ preached at the institution of his holy Supper, ye preach nothing at all at your Mass. Whereas Christ ministered his blessed Supper at a table, ye say your popish Mass at an Altar. Whereas Christ did sit while he have the Sacrament of his body and blood to his Disciples, ye stand, and by no means will sit when ye receive it. Whereas Christ did use none other apparel but his ●suall garments, ye disguise yourselves with such gear, as is more meet for a game● player, than for a sober minister. Whereas Christ at his supper both prayed & gave thanks to his heavenly Father in that tongue, which those that were present did understand, ye at your Mass speak all things in such a tongue as ye yourselves, for the most part, understand not, and so are they that are present unedified. Whereas Christ in his holy supper gave the sacrament of his body and blood to all his Disciples, ye in your abominable masses give it to none, but ye yourselves eat and drink up altogether alone. Whereas Christ at his mawndy gave to his Discipler holy Bread and holy Wine, to be figures, signs, and memorials of his blessed body breaking and of his precious blood shedding, ye at your Masses take upon you to eat and drink not spiritually, but corporally and naturally the corporal and natural body and blood of our Saviour Christ, as he was borne of the Virgin, and hung on the cross. Whereas Christ ministered with true and perfect brea●, ye minister with starch, or with a thin wa●er Cake. Whereas CHRIST delivered the Cup containing Wine only in it, ye in your Chalice put both Wine and Water mingled together. Whereas Christ gave the Sacrament of his body and blood to his Disciples sitting at the Table, ye give the Sacrament to such as kneel before the Altar. Whereas Christ gave his Disciples the Sacramental bread and the cup into their hands, ye put the bread into the mouths of the Communicants, and by no means will you suffer them to touch your Pope's holy chalice▪ whereas Christ delivered the Sacrament of his body and blood under both kinds to his disciples, and so commanded it to be observed in his holy congregation, ye contrary to Christ's institution & ordinance, minister it to the common people under one kind only; whereas Christ did institute his holy Supper to be eaten and drunk in the remembrance of his blessed passion and precious death, ye reserve the Sacramental bread, and hang it up in your pixes, & carry it about for a pageant at your pompous popish processions; whereas Christ ordained his blessed Supper to be a Sacrament of thanksgiving, you make your Mass to be a Sacrifice propitiatory, satisfactory, and expiatory for the sins both of the quick and the dead. Whereas Christ at his Supper gave the Sacrament of his body and blood freely to his Disciples, you sell your Masses, and make merchandise of the Sacrament, as the Costard-monger doth of his costards, and of his other fruits.  
To conclude, whereas Christ appointed the Sacrament of his body and blood to put us in remembrance of his blessed body breaking, and precious bloodshedding, and to stir us up unto mutual love, and unto thanksgiving to his heavenly Father for the benefits received by the death of his Son Christ, ye apply your Masses 
The virtues of the Mass  to a thousand several purposes, clean contrary, as to the getting of fair weather, rain, health, long life, riches, victory in battle, overhand of enemies, etc. To driving away of devils, chase away of agues, putting away of pestilences, curing of measled swine, healing of sick horses, helping of chickens of the pip, making hot of a Winchester goose, restoring of a good name, procuring of friends, preserving of evil chances, bringing of good luck, pacifying of God's wrath, obtaining of remission of sins, delivering of souls out of Purgatory, yea out of Hell, and placing them in everlasting Glory. What thing is either in heaven earth, or hell, for the which the Mass is not profitable, and serves for the purpose, 
The Mass serveth for all purposes.  if it please you to apply it? It is a sauce for all meats, a salve for all sores, a remedy for all diseases, a maintenance of all prosperity, and a defence against all adversity. Protens never turned himself into so many forms, shapes, and fashions, as your Mass hath virtues. O blessed Mass, O holy Mass, O virtuous Mass, yea, O most vile, stinking, and abominable Idol. Now judge ye, O ye Massmongers, what is to be thought of the peevish, popish, prattling, private Mass, which the Papists, and the most part of you that are massemongers do so highly praise, commend, advance, extol, magnify, and set forth, not as God only, but in a manner above God. For what thing is it that we desire to have, for which we do not rather resort unto the Mass, than unto God? And is this any other thing than mere Idolatry, and stealing away of his Glory?  
Which thing whosoever doth, 
Note in how damnable a state the Massmonger is.  is he not God's enemy? Is he not an adversary to the true Christian religion. Doth he not defile the precious blood of our Saviour Christ under his foot? Doth he not defile the holy mysteries of God, and blaspheme the Name of the Lord? Doth he not give himself from God to the devil, and become the child of wrath, a vessel of vengeance, a firebrand of hell, and heir of everlasting damnation? God have mercy upon us. Behold now the miserable state wherein ye stand, and so many as cleave to your abominable Massing! Cease therefore, cease betimes, to be haters of God, hlasphemers of his holy Name, Enemies of Christ's blood, polluters of the Christian religion, defilers of God● most holy Sacraments, corrupters of his blessed mysteries, seducers of the people, destroyers of men's souls, pestilences of the Christian commonweal, and ministers of Satan. Forsake your abominable kind of Massing, forsake it, forsake it, and defile yourselves no more with Idol service, lest ye provoke the fierce wrath▪ and hot vengeance of God to fall both upon you the Massmongers, and upon all them also that are the Massehunters, and finally, for your wickedness upon the whole Realm. For God cannot always abide his holy Sacraments thus to be abused and defiled. If If they escaped not unpunished, 
Exod. 12.  that did eat leavened bread while the Feast of the Lords Passeover did endure; 
● King. 6.  if Vziah went not away unplagued, but was struck with sudden death, because he touched the Ark of the LORD; if he that came to the Marriage, because he had not the wedding garment was taken from the table, 
Mat. 22.  bound hand and foot, and cast into utter darkness, where weeping and ghasting of tooth shall be 〈…〉 the devil entered into I●das after 
joh. 13.  that he had received the Lords bread unworthily; 
1 Cor. 11  if the Corinthians were grievously plagued, yea, and that many unto the death, because they did abuse the Lord's Supper, and unreverently behave themselves at the Ministration of it: if those with many other escaped not unplagued for abusing the Lords mysteries, think not ye, which daily defile the honourable Sacrament of Christ's body & blood in your most wicked, damnable, devilish, idolatrous, heathenish vile, stinking, blasphemous, detestable, and abominable Massing, shall escape free from punishment, neither ye yourselves, nor the consenters to your Idolatry. Therefore if there be any love in you toward God, any hearty good will toward CHRIST our Saviour, any fervent affections towards Gods most holy word, any godly zeal toward the Christian commonweal, any desire of goodness towards this our native Country, any spark of wellwilling toward the salvation either of your own souls, or of others: I exhort you all by the tender mercies of God and by the precious blood of our Saviour Christ jesus, that ye without tarriance give over your abominable Massing, which without doubt is not the acceptable service of God (as the blind sort of people judge) but the very vile blasphemous bondage of Satan, invented by the devil, 
Rev. 20.  brought in by Antichrist, confirmed & established by such as have received the Beasts mark, whose inheritance shall be in that Lake that burneth with fire & brimstone. Neither lot any thing move you that the Idolatrous Mass, which before was worthily banished out of the Realm, is now again restored by act of Parliament, but rather hear what the Apostles say, we must obey God more than men. In all matters of religion, 
Note well  the will of God is to be considered before the commandment or act of any mortal Prince. 
Act. 5.  Pharaoh was a King, 
Exod. 1.  yet the godly Midwives obeyed not his ungodly commandment in killing the male children of the Israelites. 
Dan. 3.  Nebu●hadonezer was a King, yet the three young men would not obey his wicked proclamation in worshipping his golden Idol. 
1 Mac. 1.  Antiochus was a King, yet the faithful jews would not observe his abominable laws in sacrificing to Idols, and in eating unclean flesh. Maacha was a Queen, and made an abominable Idol of Priapus, 
2 Cron. 15.  and offered sacrifice unto it, and exhorted others without doubt to do so likewise, but so many as feared God abhorred her doings, and defied her Idolatry, insomuch that King Asa her son put her down, because she had made images in Groves, and broke down her Idols, and stamped them, and burned them to ashes at the brook Cedron. 
1 King 18.  jesabel was a Queen, and an abominable Idolatress, promoting and making much of Baal's Priests, and feeding them even at her own table, but imprisoning and murdering the Prophets of God, she worshipped Baal, and caused many other so to do. But those that loved God abhorred her idolatry, and by no means would follow her wicked steps, but choosed rather to worship God according to his word. The Prophet Elias slew all her Prophets that did service to Baal, and Queen jesabel herself came to a most miserable end. She was thrown down to the ground from an high window, 
● King 9  inso▪ that the wall was sprinkled with her blood, and the horses trod her under their feet, and the dogs came and eat up her flesh, so that there was nothing left of her, but her skull, her feet, and the palms of her hands. Athalia was a Queen, and a great Idolatress, she worshipped Baal, 
2 King 11.  and enticed her son Ahazia to do so likewise. Notwithstanding such as feared God, obeyed in this behalf neither the King nor his Mother, but walked after the Commandments of God. Both the mother and the son were slain miserably. The Bishops, the Priests the Lawyers, the Scribes, the Pharisees, the Sadduces, and such others, were great Rulers in jewrie, and they commanded the Apostles, that they should no more preach in the name of jesus, but they obeyed them not, but stoutly answered, 
〈…〉  Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye. For we cannot but speak that which we have seen and heard. Rulers are so far to be obeyed, 
How far Civil Mastistrates are to be obeyed.  as the limits of God's Word do suffer. I● their Laws and Acts agree with the Word of God, they are to be obeyed, if they be contrary to the commandment of God, it is to be answered with the Apostles. We must ●bey God more than men. 
Act. 5.  Furthermore, if ●ee be afraid of losing your livings▪ an● by that means of falling into beggary, 
Poverty.  remember that he, for whose sake ye forsake your Idolatrous Massing, that ye may serve him with a pure conscience according to his word, will never forsake you, nor leave you succourless and unprovided for. Sooner shall God deal with you, 
Exod. 16.  as he did with the Children of Israel i● the wilderness with Eli as with the Widow of of Sarepta, 
3 King. 17.  with Daniel, 
Dan 14.  with the people whom CHRIST fed in the desert, as we read in the History of the Gospel, 
Mark 14.  and with such other, as unfeignedly feared God, than ye shall want any good thing. Hear what David saith, 
Psal. 34.  They which seek after the Lord shall want no manner of thing that is good. Again, 
Psal. 37.  I have been young, and now I am old, and yet saw I the righteous never forsaken, nor their seed begging their bread on the earth. Our Saviour Christ also saith, 
Mark 10.  There is no man that hath forsaken house, or brethren, or sisters, or father or mother, or wife, or children, or lands for my sake and the Gospels▪ but he shall receive an hundred fold: Now in this life, houses, and brethren, and sisters, and mothers and children, and lands with persecution, and in the world to come everlasting life. And God himself saith, I will not leave thee, 
jos. 1.  nor forsake thee. Having these loving promises of God, fear ye not the loss of your livings, nor the hatred of the wicked worldlings. If God provideth for you (as undoubtedly he doth) what can ye want? If God be your friend, your buckler & shield, who can hurt you? As Saint Paul saith, 
Rom. 8.  If God be on our side, who can be against us? Now have ye heard, how far the Mass dissenteth from the Lords Supper. Ye have heard, what manifest blasphemies and intolerable untruths be contained in the Mass. Ye have heard that the Mass is the invention of the Devil, the Nurse-child of Antichrist, and the well-beloved darling of all them that have received the Beasts mark. Ye have heard that no Christian man can either say Mass or hear Mass with a good conscience. To end, ye have heard, that the Mass is the fountain, well, head-spring and original of all Idolatry, superstition, wickedness, sin & abomination, and that it is not God's worship, but Idol service. Considering therefore these things, if ye tender the glory of God, your own salvation, and the peace, quietness and safeguard of our country, flee Idolatry, forsake your abominable Massing, and serve the LORD our God according to his holy Word. So shall God bless you with all good things, both in this world, and in the world to come. Fare ye well. The Grace of our Lord jesus Christ, 
2 Cor, 13.  and the love of God, and the fellowship of the Holy Ghost be with you all. Amen.  Man, 
How long, 
Psal. 13.  O Lord.  Christ, 
I come quickly. 
Apoc. 12.   Man, 
O come Lord jesu. 
Apoc. 22.   
Give the glory to God alone.