A declaration of the Mass, the fruit thereof, the cause and the mean, wherefore and how it ought to be maintained.  
❧ Newly perused and augmented by the first author thereof.  
¶ Master Anthony Marcort at geneva.  john vi 
☞ I am the bread of life, who so cometh to me shall have no hunger. And who that believeth in me shall never have thirst.  
❧ Translated newly out of French into English. Anno M.DXLvii.  
☞ Read me first from top to too  
And afterward judge me a friend or a foe.  
If you do judge me or I be tried,  
You shallbe blamed when you are spied.   

¶ Cephas Geranius to the reader.  
AFter that I had considered the great & horrible blasphemy presently committed against the holy institution of the supper of jesus Christ, In the stead whereof to us is proposed a thing that is feigned and found to the great dishonour of jesus christ and of his church, we have obtained this present book of the author for to declare the ignorance and simplicity of many. And to put away the abuse & presumpcious assertion of other. But for as much as the said treaty is submitted to the judgement of all persons, among whom is great variance in giving sentence at a blush, as willing to esteem of the portion as of the hole book. But first to read it all through, understand it, and examine it, and that by the holy scripture, by the which all thing ought to be ruled, esteemed and weighed and than to judge Or else as sayeth the jurisconsulte in the treaty De segibus. It is a thing incivil without to have seen all the law to judge or answer to a part thereof. Also saint Hilary in the book of the Trinity desired that it should not be condemned before that they had read that which he had written, and also not to have regard to the fautors of the errors which are here vanquished. For as saith the can. suspect iii quest. The foes and adverse parties ought not to be judges, by mean where of it is necessary they learn to judge them selves, and as before god, esteeming that the same is verity, after the which we shallbe all judged by jesus Christ from the high estates to the low.   

The preface of the author.  
WE have the words of the prophets steadfastly, in the scripture the which ye ought to regard as to the candle shining in a dark place, unto the time that the day begin to give light, and that the day star arise in your hearts. And first understand this that the holy scripture is not known by our own exposition. For the prophecy was not given in one time by the will of man. 
two. Peter i  But the holy men of God, inspired of the holy ghost have spoken it. And therefore (as saint Paul sayeth) all scripture divinely inspired is behoveful to be taught, for to reprove, to correct, 
two. Tim●. iii  and to be showed in justice, because that the man of god may be entirely instructed to all good works, by the which so many evident texts unto us is apparently showed that the rule of our faith is the only and holy word of God. After the which only we ought all to believe and keep in all that concerneth God and our salvation. Whereunto by great fidelity exhorteth us the holy Apostle of jesus Christ saying in this manner. 
Philip. iii.  proceed we in one self rule whereunto we be comen, because that we may be all one. Now it is certain that in following the opinions and fantasies of men (the which are so variable, and contrary each unto other) that never we may be of one accord but it is behoveful for us to take one soole scripture for our light and brightness, for our direction and leading. The which alone to be our perfit and entire rule which can not nor aught to be any other than the only word of God. For asmuch as therein is contained the divine things. 
Psa. cxvi. Roma. iii. Gala. vi.  Every man is a liar, and the only god is true. wherefore right well concludeth the said holy apostle that whosoever followeth this rule peace shallbe over them and mercy. Over them saith he, and not over the other, for there is but one only way of salvation.  
It is than right evident that the holy scripture is the only stone and foundation of our saith by such wise that we ought not for to be leave, 
Math.  nor hold any thing whatsoever it be, touching the divine things, but as it is contained in the holy scripture, without changing any thing, adding or minishing, Otherwise it should be no more faith, but foolish opinion, imagination dream error, deceit, & knavery. Therefore it is not behoveful for any creature to undertake for to add, invent, change, or diminish whatsoever thing of the said holy & immaculate word, but in all and over all it ought to be taken & left in the right purety and clear simplicity without plucking (as thy fantasy is) to other sens than the holy spirit, hath revealed it, and that upon pain of eternal malediction, yea & if it were an angel of heaven. And here against must not be alleged time nor custom to the contrary, 
Ga●a. i.  how long soever they be, 
Apoca.  or may be, for as much as the Lord God is immutable whereby the right divinity can never be abrogated, neither by long antiquity of time nor moved or changed by traditions, or constitutions of man. For the word of God remaineth steadfast everlasting, 
isaiah. xl  permanent & true, & no power may to the contrary. And if any that by some space of time have lived, have preached, written diffined believed and taught otherwise than the said holy word beareth or containeth, it is nothing worthy of allegation, for be the time never so long, it is nothing esteemed or reputed in the presence of God as it is written. 
Psal. xi.ii. Pet. iii.  A. M. years in the presence of God is as a day passed that is to say as no thing, or a veri small thing. ¶ Moreover God hath ordained time behoveful at his own good pleasure, 
Roma. i.  wherein he hath determined revealed, and manifested his verity. The which time can neither be furthered nor hindered. For the purpose of God is unmovable, which he hath openly showed and declared in the temporal and holy nativity of his son, the which came not incontinent after the transgression of Adam but tarried long time, and by the space of three. M. years did leave the world in idolatry. This notwithstanding when the plenitude of time ordained of God was occomplished, than he sent his son made of a woman, made under the law, to th'end that he should again, 
Gala. iiii.  buy them that were under the law.  
Now after that he hath done to us this great mercy, should it not be a great pride and cursed unkindness in stead to give him graces and thanks for such a benign and chartable dilection (for the which he gave his only son) to say, wherefore tarried he so long? why came he no sooner? I have spoken this for to touch and abate the ingratitude and arrogance of many poor blind persons the which at this present time (to whom it hath pleased God by his infinite bounty, many feasting himself by his holy word and gospel of salvation, the which a certain of time by the permission of time was despised, contemned. cast under foot corrupt & put in forgetfulness) say these words of plasphemy, or other like, and wherefore hath he tarried so long wherefore showed he this no sooner? Have not our predecessors lived well? It sufficeth us to live as they did, so many great clerks & wise folks following the counsels and determinations of the universities, the Ceremonies and ordinances of the Pope may they fail? which be words of ignorant folks, or mockers, hard hertedand obstinate. By the which words their ignorance so clearly doth show, that it is noyesome, as touching the mysteries of God.  
They understand nothing but by infidelity, being put in reproved senses without tear or reverence, preferring horrible blasphemes, which is a sign of the ire and furor of God, decla, ring upon such folks inevitable ruin, and most dreadful damnation. Also all such words and allegations vene inutile & vain without any efficace, for the Turks and Saracens will say as much of their law. Than we must meekly take and receive the gift & grate of God at such time as his good pleasure is to give it us, without disputing, wherefore he hath tarried till now, with out alleging multitude or puralite of persons, nor also speak of the life, or end of them that have live here tofore.  
For God is mighty to dispose his creatures at his will, & and no man may say: wherefore dost thou so. More over it were better to follow the only Much having the spirit of God, 
●o●. two.  than all the sacrifiers & Prophets of Baal, having the spirit of error. 
two. Reg. 28.  How be it I bevele steadfastly that if in the time past the evangelic truth had been thus'shewed as it is now that many of our predecessors would rather have endeavoured them mekdly and faithfully to have received it, better than we do now, the world is so perverted and corrupt by the doctrine of men, which is a leaven of the Pharisees, 
Ma. xxvi.  the which jesus Christ admonisheth us to eschew & flee. 
Mark. viii.  Nevertheless we must not for the hardness and malice of some adversaries and enemies of the truth, 
Acts. iii.  leave to declare and manifest as much as shallbe possible the pure & true word of God. In the which without any doubt, all they shall believe that be ordained to the life eternal, and none other & all to the honour glory and praise of god To the which thing as true, and obedient children to him we ought to procur, without sparing any thing, or in aniwise to dissimule  
This is for an advertisement that in this present matter it behoveth each one to stay wholly to the holy word of god, as to that whereby all creatures shallbe judged. All thing ought to be examined and proved, and none may contrary it Now for to touch the purpose whereof presently we treat. It is needful by holy scriptures to declare and evidently to show: how the mass ordained of the Pope and Bishops, and other parsons which in great pride against right and reason named themself of the church, is directly against verity, & manifestly against the holy word of God. And therefore it is an abhominoble thing that ought not to be permitted to endure, by cause the by the same the Lord god is greatly offended, And the most part of the world unhappily seduced and beguiled, The which mass under shadow & colour of holiness, the more easily to seduse and deceive the world, hath been brought, and thus cautelously compassed not by holy scripture. Wherein cannot only be found the name of mass. But by sundry Popes and Bishops with other like it hath been found, and put in the stead of the holy supper of jesus Christ, of the holy table of the precious & holy bread of thanksgiving the which ought to be taken of the congregation of all faithful Christian people, in mind & recordation of the death and passion of jesus Christ, in remembrance also of the charity & dilection wherewith he loved us so much that he gave his life for us Likewise in signification of the charity and love fraternal, whereby we ought to love each other, as members of the body of jesus Christ.  
In the stead of the which so salutary and, consolable institution, in pompious Ceremony for their pleasure they have caused us for to worship a little bread, as if it were the very God, wherein all idolatry, all iniquity, and wickedness is raised. And this have they done, the better to authorize their reign and lordeshipe, the better to exercise their tyranny, the more easily to make merchandises of our souls, & devour the substance of the people, & finally to cause themselves to be worshipped. For as people effronted without shame having harlots foreheads, they durst well say, & publy shed that they were more worthy than angels or the virgin mary. Because that if one of them (albeit that he is infect, & a harlot full of filthiness) held a morsel of bread in his hand he hath the power (if he will) forth with without declaration at his only word there to cause the son of god to come and descend in body and in soul all a live, as big and as hole as he hanged on the cross to bear him here & there, to keep him in a box or an almery, to eat him & swallow him when he list. To be short, and let him do what he will, it is an horrible thing to think on it. And if they be demanded from whence they have & cometh to them this marvelous power more than the other that be not disguised, anointed, shorn or cliped. They answer better than they ween. For they say it is because of the character, that is to say, the token & marvelous mark where which they be signed, but if they thought well on that, that they do say, truly shame and fear would still them. For it is written that none may cheapen, sell nor buy but he have the mark of the beast. 
Apoc. viii.   
How be it because that our matter may be well builded, clearly understand & proved. It is necesary to touch, declare and show in particular some points of abomination that be fosid in this mass. For to show all it is almost impossible, and I believe that no man can do it, & if any hade power given for to do it, it behoveth him to have a very great book, so much malediction is enclosed therein, & detestable perdition. Not withstanding the to many it seemeth precious and fair But as it is written in S. Luke. That which is high unto men, 
Luce. xvi  is abomination afore God. And S. Paul dare well sai the the angel of sathan transfigureth himself in to an angel of light, 
two. Cor. xi.  The which in this place is veri greatly fulfilled, when under the shadow of holiness, under appearance of verity, somuch lying and falseness in hypocrisy is found and which is worst of all, this evil is so greatly shed, this canker is so much sown through all the body of christendom. This miserable herb hath spread the roots so far, that unto man it is impossible to remedy it, but the which is impossible to man, is easy to the Lord God. Therefore return we to him, and with a meek heart pray we him that it will please him to be hold us in his mercy, 
Luke. xviii  give us his blessing, and open our eyes in such wise that we may clearly know the verity, Amen.   

☞ First a declaration of the daily sacrifice that the sacrifiers give to acknowledge in their mass to be done for the salvation of the people.  
THese sacrifiers than as not content with the voluntary & holy sacrifice, b● the which jesus Christ that is ●he veri lamb & most holy innocent, & without spot the which alone taketh away the sins of the world, hath offered for us to God his father himself hath given his life, 
●●on. i  & shed his blood for our redemption, making an end & consummation of all outward & visible sacrifice, yet as reputing the unsufficient putting themself in the stead of jesus Christ, they have a mass, or in their mass made & invented a visible sacrifice as they have said utile and profitable for the redemption aswell of the quick as the deed, which is plainly against the holy scripture and an outrageous contemnement, and a right renouncing of the death and passion of jesus Christ, which shortli is easy to be showed  
In the vii Chapter of the epistle to the Hebrews, in speaking of jesus Christ, 
●ebre●. seven.  among other things it is written. It was convenable to have a bishop, holy, innocent separate from sins, and higher than the skies. That is to say overpassing all virtue and power of pure creatures, the which hath no need (as the priests) to offer every day sacrifice, first for his sins, than after for the sins of the people. For he hath done this, in offering himself once. Notably he hath done in offering himself one time, for never was such an oblation, nor never shallbe again, but as fully sufficient hath for ever in all fuffised once for al.  
In the ix Chapter of that same epistle it is said thus. 
Bebrue●. ix  Christ being the high priest of the good things to come, entered in by agreater & perfecter tabernacle, not made with hands, that is to say, not of this creation, and not by the blood of goats or of calves, but by his own precious blood is once entered in to the sayntuary and hath found eternal redemption.  
Here again he saith, that by his presenting once, eternal redemption is made and accomplished. Whereby it is very evident that for our redemption we have no need of these poor sacrifiers, offering and sacrifieng daily for themself, and for us, as if they were our redeemers Therefore if we will not renounce the oblation of jesus christ, or repuete the same unsufficient which is clear and manifest by the text of the same Chap as it is said afterward. jesus is not entered in to the sanctuary made with hands (which are but similitudes of true things) but chiefly in heaven to th'end that now he may appear for us before the face of his father. And not because that he offered not himself oftentimes for (he saith after) he should have suffered often sith the beginning of the world, But now in the consummation of the worlds he hath appeared by his sacrifice, for the destruction of sin, and as it is ordained of men for to die once, & after that cometh the judgement. Even so hath Christ been offered once to abolish the sins of many. Here is certainly a very express text where it saith clearly that jesus Christ offereth not himself many times, or other wise he should die many times. For jesus Christ to die and to be offered to his father is all one. 
Christunt mori et ●●udent presentati idem.  Now he shall never die, whereby he shall never be sacrified, and in sacrifice he will never offer himself. Than it followeth well that men can not offer and sacrify him. For if he offer not himself, how may other offer him.  
☞ And it may not be said that the sacrifice that is made now is the memory of that first sacrifice. Whereby moreover it followeth that all our sacrifiers that make the people to understand, that they present and make sacrifice for the quick and for the dead. Yea and yet to be the more gallant, only for them that they please to choose and name. Therefore it appeareth manifestly that they be seductors, begilers, and liars. For certainly by the death of jesus Christ all visible sacrifice is ceased, and the state of sacrifiers is expired. Wherefore they are shorn in vain, and disguised for nothing else but that they may be known for to be fools unwitty, and void of all brain But for more ample probation it behoveth to consider the ten chap. of the same epistle, 
●bre. x.  where as almost over all is made mention of the holy sacrifice of jesus Christ the which hath made an end of all sacrifices, so that never a sacrifice visible abideth. And among other things it is said thus in the person of Christ. 
●bre. x. ps. xxxix  Behold I come Lord God to th'end that I may do thy will, than followeth. By the which will we be sanctified by the oblation of the body of jesus Christ once for al. Than after it saith. For by one oblation he hath made for ever them that are sanctified perfect. And also the holy ghost testifieth it. For after he saith. I shall have no more mind of their sins nor of their iniquities. And where there is remission of them there is no more oblation for the sin.  
☞ And for because that excuse of ignorance be not in us, let us consider what these poor sanctifiers heretofore have said. That very true it is that jesus Christ had given his body in sacrifice, principally for the sin of Adam (and as they say) for original sin, but not entirely for sins that be committed actually, day by day, which is none other thing but for to say and blaspheme that our Lord jesus Christ hath not made and found entire and perfit redemption. And therefore they say (as if they were adjoined or knit with jesus Christ, for to help him to make our redemption, and that they were our redeemers, that they offer to Gdd in their mass, a sacrifice for the remission of our sins, which is a marvelous boldness, and a unhappy arrogance. For the which to abate and put down in the said chapter, forthwith it sayeth after this manner. If we sin willingly after that we have received knowledge of verity, there is left us no more sacrifice for sins. The which words (in whatsoever manner that any will take them) be so clear, so quick & mighty, that they can not be enough marveled at, how the world hath been so abused, blinded. and deceived to suffer as yet willingly such sacrifice, or to present any sacrifice visible and outward unto the Lord God for our sins, saying that so constantly, so mightily, so many times and often the said holy Apostle affirmeth and saith that there is no more sacrifice, nor never shall be. For after jesus Christ it behoveth not to look for any other sacrifier. But it hath behoved, and so god hath permitted that Satan by him and his ministers have seduced the world a few except. For it was afore spoken and prophesied that all should be thus wasted & lost. 
Mat. xxiiii  And finally for to manifest the power, glory and magnificence of the sovereign Lord, the which by the sound of his word, 
two. Theff●●. two.  and by the spirit of his mouth, shall put to ruin and overthrow the reign of his enemies, that is to wit, Antychrist, the world hell, and Satan.  
☞ Alas is not this a great misery to this unhappy world, to have so greatly despised these fore alleged sentences, to have contemned them in this wise, & so coldly passed them over withoutany other advisement, never willing to consider that there is great difference between sacrifice and testament. For when we offer a sacrifice to God, we give a present to him whereby it is very evident that when we take and receive of him any thing, that it is no sacrifice but a liberal gift and pure mercy.  
☞ And who than is so blinded that he seeth not here clearly that by gift of a testament, confirmed by the death of the testator by great love and charity, he hath wholly given himself unto us? Saint Luke toucheth it at the quick when he saith thus. 
Luke. xxii  This chalice is the new testament in my blood that shallbe shed for you. Testament he sayeth, not example to do sacrifice. At this point they have very ill thought, when by forgetfulness (to the end that I say not my sunderstanding) such a gift they have willed to change into sacrifice. If we will do sacrifice let us do that saint Paul saith and believe his divine counsel, where he saith thus. 
Roma. xii.  I pray you than my brethren by the mercy of God, that ye offer your bodies in a lively sacrifice, holily. pleasant to God. etc. To such sacrifice we be all ordained of God, priests & kings without being shaven, shorn, ceremonies or disguised. Not for to offer his son unto him again. For to offer unto him such offering we be to unworthy, to vile and infect, forasmuch as he offered himself to his father for us.  
☞ The which oblation for all times is right sufficient and perfit, or else it behoved for to reiterate or renew it because it should be unperfit, or else certainly inconvenient to seek any other, which by strong argument of scripture. I show thus.  
☞ In the epistle to the Hebrews by divers arguments it is concluded that for the death of an high Bishop there must an other be ordained and by the death of him another, 
Hebrues ten  & so consequently unto the time that there come one entirely immortal, which is our only mediator jesus Christ. 
Note this.  The which always assisteth for us in the presence of God. Likewise for the imperfection of the sacrifices of the ☜. old law it behoved every day to begin unto the time that one was offered entirely perfit and consummate, which must not be renewed. The which most holy and most perfit hath be made by our high Bishop and pastor jesus Christ which offered himself in sacrifice, and none other thing no better thing nor none so good could be found next God. Al this is declared more at large in the .v. vi. viii. and x chapters of the said epistle.  
☞ Now I demand of all sacrifiers if the sacrifice be perfit or unperfit wherefore abuse they thus the poor world, 
No est dare me di●t.  and sell a thing that is nothing worth. If it be perfect, why is it daily renewed, and so often times by thousands begun again. Put yourself forth poor sacrififiers, and if ye have power to answer, answer, for gladly I would upon this hear your answer. 
i●q. never.  The which I know that ☞ ye will bring forth ad Calendas grecas, that is to say never, after your honest custom.  
☞ For the which things that be so evident and manifest that any man ought to be ashamed to say the contrary, some wily foxes all ashamed of their matter, to cover and excuse their malice to abuse and beguile the world again (as their manner hath been and is always to resist and gainsey the verity (as now are many not ashamed to speak & properly to say they have not done sacrifice, but only have offered sacrifice of praise which is openly against the Canon of their mass by the which they name and call this bread (after that they have pronounced the words which they call sacramentals) holy sacrifice, holy oblation, presented and given to God as the sacrifice of Abel and Abraham. and commonly they call it Corpus domini, the holy host and such manner of names.  
☞ Also for to pray to God and offer to him a sacrament of praise needeth neither bread nor wine, there needeth neither light nor candle, shaving or shering, nor diguysing with unaccustomed and wide garments, whereby they can no longer cover their abuse, their malice and errors by such fictions and legerdemains whereby always they destroy themselves, having so little wit that in so speaking, they confound it wholly themselves. For sacrifice of praise is comen to all persons. Be it man woman, or child they are all bound to offer sacrifice of praise. And by this means if in their mass be none other sacrifice but praise a woman might say it, yea a little child, which is directly against the accustomed doctrine. But it must needs be that such lying dreams destroy itself.  
☞ Now have they said over all universities Papalles that the mass said or song by an unthrifty harlot priest, was, and is as good, as the mass of the most holy priest, that is. The which thing we confess to be more verified than they ween. For the best of them both is but wretchedness, howbeit their intention is to say that, that cometh not of the virtue of him that doth such work, but by the virtue of the thing wrought. that is to say, offered to God sacrificed and presenting, and in their Latin they do say. Non virtute operis operantis: sed virtute operis operati, that is to say, not by the virtue of the work of the worker but by the virtue of the work wrought which is all falsehood, dreams, and inventions of men as above is effectually showed.   

¶ The second declaration is if in the Sacrament of bread and wine there is transubstantiation or not.  
FOr theremore to confound error after error, notwithstanding that this first point is sufficient to abolish it evidently. I mean not the Sacrament of jesus Christ, for it beseemeth me not but this triumphaunte Papal Mass. The said silly poor sacrifiers as enchauntours and idle people which never esteemed the holy scriptures, and for to increase & publish their folly she frenasy, scantly willing to give place to the body of jesus Christ, have said, put in writing, preached and taught. That after that they had blown or spoken over the bread which they hold between their fingers, and also over the wine that they put in the chalice, that there remaineth neither bread nor wine but by transformation, or as they say transubstantiation, the body of jesus Christ is there under the accidents of the bread invisibly hid. And the blood also under the accidents of the wine, being there no more bread or wine which is a doctrine of devils, against all verity, against all experience, against reason, and holy scripture, the which hath among other things cast away & alienated from the christian law and religion almost all the earth, so full of wretchedness is the papistical doctrine.  
☞ That this doctrine and sophistical determination proceeding of vanity & of dreams is entirely against the holy scriptures, it is evident and manifest by, S. Paul, S. Matthew, S. Mark, & S. Luke. Where as all these witnesses of truth speak of the holy supper of jesus Christ, they have said and put in writing that our Lord jesus Christ took bread and break it distributing it to his Apostles and disciples. first S. Paul sayeth thus. 
i Cori. xi,  Our Lord jesus Christ the same night in which he was betrayed, took bread and giving thanks broke it and said. Take and eat, this is my body which is broken for you. S. Mat. likewise sayeth in this manner. 
Ma. xxvi  And as they supped. jesus took bread, blessed it, and broke it, and gave it to his disciples and said Take and eat, this is my body. 
Ma. xiiii.  Saint Mark also and S. Luke have written it in their Gospels, 
Luk. xvi●  where as they name the bread expressly, and not the substance of bread. Item S. Paul in the place before alleged, after that he had made ample mention of the institution and ordinance of the holy supper of jesus Christ, said in this manner. Man approveth himself, and so eateth of this bread, & drinketh of the chalice, where as he saith not. Eat ye the body of jesus Christ, which is hid under the appearance of bread, but openly, purely, & simply he said, eat ye of this bread. Now it is certain that the scripture hath no dissceyt and that in it is no feigning And notwithstanding this the poor blind folk have been presumptuous and bold that they durst define & determine against saint Paul, and other evangelists that there is neither bread nor wine, but only the similitude of bread and wine. Also in the Acts of the apostles it is written thus. 
After. x●.  And on a Sabbath day, when we were assembled to break bread, where as it is not written semblance or likeness of bread. And S. Paul in an other place saith. The bread that we dreake is it not the participation of the body of jesus Christ. In the which so many evident places the holy scripture pronounceth & saith expressly to be bread, not a shape, or kind, appearance, or likeness of bread. Wherefore on pain to be condemned of god, we must simply believe it to be bread, and not likeness of bread only, for (as it is said) in the holy scripture is no feining.  
☞ True it is that the faithful Christians well understanding the dignity of the Sacrament, take the bread sacramental, not as commune bread, vulgar and usual, but as bread sanctified, appointed, and ordained to divine uses because that in this most holy action the spirit and soul of the faithful should be nourished, that is to say, knit, joined, and unied by special operation to his proper life, which is his pastor and only saviour jesus, and that invisible for the time of this mortal life, by intelligence and contemplation of faith. To the which in the life to come, shall appear without covering of sacrament, openly, actually, really as our redeemer, high bishop, king and sacrifier ordained of god his father▪ unto the consummation of all things.  
☞ Saint Cipryan martyr, one of the ancient doctors & the fathers of the church in a sermon that he made of the supper of the Lord that beginneth. Suscitati Lazari. Hierosolimis increpuerat rumour By high and long sentences that which I have touched shortly, among the which he said thus. Panem angelorum subsacramento manducamus in terris, eundem sine sacramento manifestius edemus in celis.  
That is to say, we Christians eat the bread of angels, which is Christ the living God under the Sacrament in earth, but we shall eat it in heaven manifestly without colour of sacrament. And what he understandeth by eating him, self declareth it in the same sermon, saying, Quod est esca carni hoc anime est fides, quod cibus corpori, hoc verbum spiritui. That is to say. That, which the meat doth to the flesh the faith doth it to the soul, and that which the meat doth to the body, the word of God doth it to the spirit. As touching the propriety of bread it is well to be noted. The nature and condition of bread and wine (as to their first constitution) is to nourish and feed the body. But it hath pleased the Lord to ordain them in his holy Sacrament, to another and more excellent operation, which is that to the well understanding and faithful person it bringeth and representeth (not to the sense of the body, but to the soul & spirit) actual taking quick knowledging, and mind of the body of the saviour of our souls, delivered to death for us, and of his precious blood shed for our redemption, which be two sundry things. For the body might well have died without effusion of blood, as we see daily many die. But by his great mercy it pleased him for to do both for us. That is that he hath tasted death as to the body, and not only that, but also would shed and offer his precious blood in price of our redention. And therefore because that in his church should alway be had mind of these two admirable works he hath ordained this same holy sacrament, which is the consummation and end of all other in two visible things that is to wit in bread and wine, the which things should never be separate, as they have done in the popish church, which is a great wickedness and extreme sacrilege openly against the institution and ordinance of jesus, that so expressly and so evidently had conjoined them. But what care unkind folk enemies to the verity, of the ordinances thereof, for they be wise, and not unwitty. If saint Paul were alive, O how he would cry against such a cursed abuse, so would saint Austin, S. Cyprian and all other induced with the good spirit.  
☞ But to return to the purpose, it is certain that of the same bread which they had used in eating the Lamb of passing, called the Paschal lamb. jesus Christ took, and broke, saying, take, eat, this is my body. Where upon in the sermon afore said this good doctor Cyprian said thus. Ante verba illa, cibus ille communis, tantum nutriendo corpori commodus erat, sed er quo a domino dictum est, hoc facite in meam commemorationem. etc. panis iste solemni benedictione sacratus, ad totius hominis vitam, salutemque proficit. That is to say before the words of jesus Christ this meat that was commune availed to feed the body only. But sith that the lord had spoken, this bread consecrated by solemn blessing profiteth to the life and entire salvation of man. This bread than by one such and so singular application, so high, solemn and excellent blessing is changed and altered, not in corporal sense, but to intellectual spirit, not of kind or substance but of operation of nature, of signification, dignity and office, yea to the faithful, but nothing to the unfaithful but perdition.  
☞ The which thing ill understand hath given occasion to the school men at this present time curiously and vainly to dispute that is to wit, if the accidents may be separate & remain without substance, substance without accidents, & other diverse allegations, which are not to the purpose of jesus Christ nor of his church but serve to confuse the world, and to bring the christian religion to slander, mockery and irrision, for of one inconvenience (if it be not withstand) many other will follow.  
☞ Who may than any more sustain, support, and endure such folk, the which as presumptuous and arrogant, without fear or reverence have be so bold, to conclude that there is neither bread nor wine, but have dreamt and invented a wanton and a new term of speaking, that they have called (as is above spoken) transubstantiation. The which in the holy scripture was never read. Nor by the saints and good Fathers of the primitive church imagined. Whereby as enemies of God & his word by very right aught to be expulsed, & cast away, or the better and fairer to speak, as peevish fools they ought to be contemned and despised.  
☞ How be it if any should demand them by what verity such a thing is done. They will answer forthwith, by the doctrines of their schools, that it is in the virtue of the sacramental words, proffered and pronounced over the bread. In such wise that if there were no body that understood, or heard the said words, that nevertheless the said transubstantiation would follow, so that the sacrifice had his full strength with matter convenable. etc. But certainly I greatly wonder & have pity on them that they be so blind and have not so much understanding to consider that our Lord spoke not to the bread when he said. Take, eat, this is my body. Nor he spoke not to the wine. As. S. Luke reciteth when he wrote. And took the cup & gave thanks, and said. Take ye it & distribute among you. Also afterward likewise he gave the cup after supper saying. This cup is the new Testament in my blood, which is shed for you. In the which writings and all other of the new testament this matter is very evident that he never spoke to the bread nor wine. Than it may be well said that these poor folk be very unwitty, in secret hiding aside not willing to be heard and understand of any, blow and speak thus over the bread and wine. Whereof our Lord jesus Christ never gave unto them neither example nor word But it is the custom that always one error engendereth an other error.   

¶ The iii declaration is of the assistance or corporal presence of jesus Christ in the Sacrament of bread and wine at the Mass.  
IN this point more than in any other they have failed, & erred greatly, when they said, wrote, preached, gave to understand, and taught, that in the stead of bread and wine (as they say) under the shapes or kindness visible, white or black, yellow or red, it is all one, the body of jesus Christ really and in deed, entirely, corporally & personally in flesh and bone, as great and perfit as presently he lived. And in this wise they have provoked almost the universal world to manifest and open idolatry. Against the which importable abusion it behoveth to resist mightily with the holy scriptures.  
And first of all we must retain and note well the article of our faith, 
Rom. seven.  that jesus Christ died for our sins, and arose for our justification. 
ma●. xvii●  And after his resurrection ascended in to heaven, and sitteth on the right hand of his father, reigning in majesty, to whom all power is given, in heaven, in earth, & in hell. 
Philip. two.  That he ascended into heaven visible in the presence of the Apostles and disciples it is certain. 
●ciuū. i.  Of the which wonderful ascension they were faith full and true witnesses, 
Mar. xvi.  as it appeareth in the Act. of the Apostles, & by S. Mark in the last Chap. of his Gospel. Also S. Paul writing to the Collossiens' saith in this manner. 
Cos. i●i.  If ye be risen with Christ, seek heavenly things that be above, where Christ is, sitting on the right hand of the father. If followeth well than, sith that jesus Christ is above in heaven sitting on the right hand of his father, that he is not here in earth between the priests hands, nor closed in a box or aulmery, for his body was never but in one place at once.  
Therefore if his body be in heaven, for that time it is not in earth, and if he were in earth, it should not be in heaven for of certain a very perfect body is but in one place at once as I said afore, 
Caue●d● a sabe●●●●.  and it is no need to dream or allege any miracle of God, and say that god is almighty to make it be done, and to multiply it at ones, in sondri places, for that is the raving imagination of man without foundation of scripture. And that God maketh such a multiplication we have none assurance of scripture, nor divine promise  

Argumentum a posse ad esse ni●●● concludit.  Wherefore to say. God may do it, ergo he doth it. That saying is nothing worth, for here is no question of the power of God. And it is all certain that God hath the power to make all the Asses. Horses and Mules in the world for to speak, as he made Balaams' ass to speak, howbeit he doth it not.  
More over we have never red in holy scripture that he hath multiplied & put at one time on body in sundry places But rather made it to transport fro one place to another at his pleasure, 
Da. xiiii.  as appeareth of Habacuc that by that an angel was in continent horn from judea in to Babylon but when he was in on place he left the other. 
Act. viii.  Likewise it is say●e of Philip, after that he had baptized the gelded man a man of authority with Candace queen of the Ethiopiens that the spirit of our Lord ravished him suddenly, and was found in Azoto.  
But that one only body hath been in sundry places at once was never red. Wherefore to say that God doth such a miracle without appertaining, without sight of any thing, without any knowledge, the foolish dream is to great. The works of God be manifest, clear, open, and certain. He never did miracle on any manner body without manifesting it. The works of God be not covered (special when they concern bodily things) but as I said be clear and open. Than to say and affirm such a miracle without evidence and right great certitude, is greatly to err, and to constrain the people to believe, by fire, water, blood shedding, death, prisonment, cords, and hangment, is most cruel tyranny. Moreover we have infallible certification by the holy scripture, of the coming of the son of man, that when it would please him to departed fro heaven, he should be visible & manifest. For as S, Math saith. 
ma. vviiii  It any say unto you Christ is here, or there, believe him not, for as the lightning issueth fro the orient, & appeareth unto the occident, so shallbe the coming of the son of man. And thereof the holy angels of God gave great witness when they said to the apostles. Ye men of Galilee, what stand ye still be holding the sky? 
Acts i  This jesus that is received from you in to heaven, shall come as ye saw him ascend to heaven. That is to wite openly, visibly, clearly, and manifestly, not hid, courted wrapped, or clothed with bread or dowghe.  
And if unto all this be answered by sophistical fantasy, that is understand alonely of the coming at the day of judgement, & not in the sacrament, wherefore (as they say) he remaineth with us in body & soul perpetually although that he hideth him, & showeth him not. This is a saying at will wherewith they have abused us in time past which saying was easy & light to believe, here before when we believed it by the seduction of hypocrites  
Also that saying is a blaspheming, 
Ma. wv?  & maketh jesus Christ a liar. Which saith expressli, that we shall have always poor folk with us, but we shall not have him always, The which words we must necessarily understand, of his body, & his humanity. For as touching his holy spirit it is over all, & always with them that be his, as it is said in S. Math. 
ma●. xxviii  Behold I am with you to the end of the world.  
Now is this an over dulling & darkening of the spirit & understanding of the people to bind them & cause them to stop and stay at a little bread, at a thing visible and corruptible, to cause them to seek him there, which is of sovereign majesty in triumphant glory. For now he is out of his time and out of his infirmity, and nevertheless, in the putting and holding of him without any order thus in a lump of dough, he should be more set by than ever he was in the presence of Pilate. Yea if one would say a furbisher of old baggage. Nay, like as a dominican said sometime, in the cite of geneva openly preached that he made himself as little as a Pismire. And if it were not that the matter is so earnest, and that I have dolour of the foolishness of such one graceless. I could not abstain me for laughing.  
But in leaving the fools in their folly, I would wit, what v●ilite or profit might come to us that he were with us in a little morsel of bread so hid? 
●●●n. xvi.  when he himself said, if he ascended not to his father that the holy. Ghost should not come, and when he was ascended into heaven, that he would send him, which be did at the day of Penthecost, and sit also on them that it pleased him.  
To be brief this popish doctrine is cause of the universal destruction almost of all the world. And they ought not for the covering of their yes, and the better to exercise their unsatiate avarice, for their pride, their merchandise, and rapine & for to give some appearance and colour to their matter, for to allege or bring forth these words. This is my body that is given for you. For by them none other thing is showed but presence sacramental in the bread and wine not as it hath be said vulgar or commmune, but significative and Sacramental, which is and aught to be taken in great reverence in mind of the death and passion of jesus Christ, representing the brenning love great charity wherewith he loved us, and bies holy spirit wherewith he hath quickened us.  
Betokening also the lone that in veri charity we ought to love each other, as membres of one body, whereof jesus Christ is the head and that it is so, the same words gitreth know ledge thereof. For it is certain, that, that which we do see that is to wite the bread or as they say the whiteness of bread, is not the body of jesus Christ.  
Therefore if any say to me. It is true, that which is seen is not the body, 
These 〈◊〉 ioy●x c●●teyn●.  but under that or within that which is seen, the body is contained and encloses. This is well glossed, and thus altering the purpose, and the words of jesus Christ they be no more taken in their pureness and simplicity, as he preferred them with out gloze or addition, for he said not under that or within that is contained mi body but simply said. This is my body as it was said of the paschal lamb. 
Exod. ●●  This is the passage of the Lord God. And nevertheless it is very evident that the lamb was not the passage, but that only it betokened the passage. 
Lamb●. Passaige  In this manner also the bread is not the body, but it signifieth the body, as in another place it is said, that jesus Christ is the stone, 
●●e●●o.  howbeit it is certain that he was not the stone, 
i. Co●. ●.  but that by the stone he was signinified or represented. To this purpose sayeth saint Austin thus, Res significantes accipiunt nomina rerum significatorum Non enim dicitur: petra significa bat Christum, said absolute dicitur petra erat Christus. In like manner of speaking he said I am the very vine. 
●●ou. xv vine.  That is to wit. I am signified by the vine.  
☞ And above all this is to be noted. For it is written he believed the word of the Lord And it was reputed for righteousness and accord was made between him and the Lord, of the which justyfication and acccorde was given unto him the sign and token of Tircuncision, and in ordaining the said token the Lord God said unto him. Hoc est pactum meum. 
Gen. xvii Circumcision.  This is min accord or covenant. How, be it it is very cuident that the said incision or circumcision was not the said accord or covenant but it was only the sign of the accord or covenant Whereby if I should ask of a learned person, the perfit understanding of these words this is my covenant. He would say to me this is the sign of my covenant. Like wise I would say to him of this. This is mi body, 
Ma. xxvi  this is the sign of my body. For it is alone manner to speak, so highly and perfectly in all things like as there is no man that could reasonably say to the contrary Other texts enough there be in holy scripture, 
● Cor●. xi.  where such manners of speaking is used, whereby it was not necessari thus hardly to take this text after the letter Hoc est corpus meum, that is to say: this is mi body without sweat mystical and spiritual knowledge, but it hath behoved so to do for to grease and fat the healyes of these fat bulls and ravish the world in admitation.  
Also because the jewel of abomination should be araised in the holy place, 
Psal. xx●▪ Daniel. xi i. Thessa. i●  and that thereby the man of pride and of sin and he of whom the coming is after the operation of Satan in all power and signs, lienge miracles and wonders, should be exalted and worshipped as God.  
☞ Notably the holy apostle did say, signs and lying wonders. For in this mass and blown bread great wonders, loud lies he hath imagined. Is it not well dreamt, well lied, and raved to have said that all the accidents of the bread, and wine as whiteness, rounds, weight, taste, savour moistness etc. be and remain there without subject, that is to wit without foundation and substance. Is not this very hardily spoken to say, that they hold, that they bear, and that they close the body of jesus Christ, all of his height, all entire, all a live in flesh and bones thus and so, and whither they will.  
I demand ones again what meaneth, & willeth this poor sacrifier when he pronounceth the words over the bread? saying. This is mi body. leaving the rest of the text evangelical, and addeth presumptuously this word, 〈◊〉, saying. Hoc est enim corpus meum, that is to say, for this is my body, The which word, enim (or for) none of the evangelists did add wherein they enterprise upon the word of god If the said sacrifier will say that it is his own body that is hid under this whiteness and kind of bread, it is certainly a foul and a stinking thing. If he shall answer that it is the body of jesus Christ, wherefore saith he not then. Hoc est corpus Christ, that is to say this is the body of Christ. Because it might be understand what he said. And if he say, that be recitethe the words only or that he reciteth the words that jesus putfurth taking them materialli, or by manner of nothing To that I answer, that words taken materially (by their own schosastical doctrine) signifieth nothing.  
☞ Moreover I ask of them, where they have promise and assurance of God that every time and as often as they shall pronounce such words that the body of jesus Christ all suddenly shall descend between their hands. If they allege this text Hoc facite in commemorationem meam, that is to say, do this in the remembrance of me: it is not answered to the purpose. For it is right manifest that he speaketh not there & maketh any commandment that he should do sacrifice, 
two. Cro. xi.  but of the commestion and eateing of the bread, which ought to be done in the commemoration of the charity, death and passion of our Lord jesus Christ, in showing the same (as. S. Paul sayeth) till that he come, that is to wit, 
〈◊〉 of xviii  openly and manifestly at the great day of doom, and ought not to stay so much at this verb substantive Sums est, that is in English, am, was and is: willing to conclude, that he is there corporally, because he said, Hoc est corpus meum, this is my body. For this verb substantive, albeit that it is expressed, yet proveth he not bodily presence, but sovereign and spiritual, like as he said. Where two or three be gathered together in my name there am I in the mydes of them. He said expressly, In me dio eorum sum. And nevertheless it is very certain that he will give none other thing to meaning but his ghostly assistance, not personally, or corporally, as these Papists have preached that not only jesus Christ is there present really in body and in soul, but also (that more is) the angels and saints, and all the celestial court. Wherein they show plainly the efficacy of their error, wherein they be fallen, and have not so much understanding to know that they confound themselves. For like as by their saying they put & multiply the body of jesus Christ in sundry places at ones, so must it be than, that all the Angels and all the saints of God be in divers places at ones. And if they be so ashamed to consider it: I would learn of them the text of the word of God, where they found this, and if it were so that they have none I detest them as dreamers and cursed liars.  
☞ And if we bring forth the vi chapiter of saint John, where as he sayeth, I am the living bread which is descended from heaven, if any eat of this bread he shall live eternally. And the bread that I shall give, for the life of the world is my flesh. That afterward he said, except ye shall eat of the flesh of the son of man, and drink his blood ye shall have no life in you. He that eateth my flesh, and drinketh my blood hath life everlasting, and I shall raise him up again in the last day. For my flesh is very meat and my blood is very drink. To this allegation I answer, that in all this Chapter jesus christ manifesteth and declareth, himself such as he is & was, that is to wite our life and only giver of life.  
☞ Moreover he willed to take away the foolish ignorance of some poor blind. folks that followed him for none other thing, but that they thought that he would feed them bodily without any more labour, because he had nourished them by the multiplication of v loves, 
john vi mat. xiiii and xu  at one time, and of vii at an other in the deserts. Other (as it appeareth in the same Chapter) esteemed him the son of joseph. And by this contemned him without estemming any thing of him but that he was a man, and nothing of divinity they knowledged in him. The which only deity feedeth and nourisheth our souls and spirits. Wherefore because they should not pretend any ignorance, and that they should not excuse them of sin, he said unto them. I am the living bread which descended from heaven. That is to say, from eternity in temporality, by the only mercy of my father without merit of any creature, He said then. I am the living bread that is descended from heaven, as if openly he had said, despise me outward asmuch as you will, yet am I other than ye ween, ye see the body without that ye do despise, but in the same abideth the plenitude of divinity.  
☞ Therefore it followeth, the bread that I shall give for the life of the world, is my flesh. The which he hath greatly accomplished by his death. 
Collo. two.  In the which for to quicken us, he hath willingly given himself in perfit sacrifice, offering himself by great obedience with a brenning love to his father for our redemption. And right properly he calleth his flesh bread, 
●hon .v.  heavenly bread and living bread because that he & his father be one self thing. In the which signification, the holy Apostle calleth jesus Christ an heavenly man, or other wise he should not be our life and noury s●inge. 
two. Cor. xv  And in likewise as the bread is not made for itself, but for the nourishing of other, so jesus Christ the very son of God is made man for our redemption and life, as it is said. Uerbum caro factum est, that is to say, the word became flesh. Yea if that by lively faith, 
John i  and assured and steadfast confidence we be united and knit to him. Then the very true intelligence and right certainty of this chapter is nothing of the corporal and carnal eating, but of the spiritual commestion or eating that is made by a lively, entire & steadfast faith which uniteh, encorporateh and kniteth us to jesus Christ, which causeth us to taste his holy word, as himself declareth in the said place, where as he sayeth. The words that I speak been spirit and life, the flesh profiteth nothing, that is to wit, carnal thoughts have no place here about, neither is the flesh eaten and swallowed into the belly or stomach. But it hath profited much fastened on the cross and to the Lord offered and sacrified. For truly the flesh eaten profiteth not the soul, and to say that it were the feeding of the body, 
john vi Mens ve●sci corpor●enescit.  it were to merrily spoken. And it behoveth necessarily for to understand this chapter, as it is above said, yea if it please not the adversaries to make jesus Christ a liar for to defend their fantasy. The which by the same chapter is lightly and speedily showed, if it please you to consider it well.  
☞ In a certain text he said thus. Who so ever believeth in me hath eternal life, & I shall raise him up again at the last day. In the other text he sayeth. Who so eateth my flesh and drinketh my blood hath everlasting life, 
john vi  and I shall raise him up again at the last day, wherein it is manifestly seen that by these two texts, all is one thing of the faith and of this eating, and who that believeth in jesus Christ, eateth and drinketh the body and blood of jesus Christ. Or else the first preposition (That is to wit, that who soever believeth in jesus Christ hath the life everlasting) should be falsified by this (third) that followeth. verily, verily I say unto you, if ye eat not the flesh of the son of man, and drink not his blood ye shall not have the life in you, howbeit afore he affirmeth that who so ever believeth in him hath everlasting life. Whereby it followeth infallibly, that to eat the flesh, and to drink the blood of jesus christ, 
Nota ☞  to come to him and believe in him is one self thing, and there is no man living how subtle that he be (if he be not all out of his wite) that can say against it and that it is not true. How many thousands of children, young adolescentes and other persons have be and shallbe in everlasting life, that never bodily did eat of this visible bread, nor drink of the chalice, and evermore the process is general, when he saith verily I say unto you, if ye eat not of the flesh of the son of man, & drink not his blood, ye shall not have the life in you. Wherefore it is necessary to take and understand this text, 
Non sic ●●●duct●● intiqui.  not of the visible and outward eating, but of the inu●●ble eating, which is the inward faith.  
☞ Saint Austin understood this well when in the person of jesus Christ and of the jews he wrote thus. Illi putabant erogaturum se corpus suum. Ille dixit ascensurum in celum, 
De cōfee● two. cap. pry antiqui de heres●●.  utique integrum. Cum videritis filium hominis ascendentem ubi erat prius certe vel tunc intelligetis quia non eo modo quo putatis erogat corpus suum, vel tunc intelligetis quia gratia eius non consumitur morsibus. Item donec finiatur seculum sursum dominus est, sed tamen hic nobiscum est veritas domini. Corpus enim in quo resurrexit in uno loco esse oportet, veritas autem eius ubique diffusa est. That is to say. The jews thought that jesus Christ would have given them his body for to eat, and he answered them that he would ascend into heaven whole and perfit, because they should know and understand that they should not receive it in such manner as they thought for his grace consumeth not by morsels. Moreover vnnto the end of the world the Lord is above. But the truth of the Lord remaineth here below with us. For it behoveth that the body of the Lord which is risen be in one place. But the truth of the Lord spreadeth over all.  
☞ Iten Fulgentius speaking of jesus Christ writeth thus. 
●usgentis u● ad Thrasnti liber ii  Absens erat in celo secundum humanam substantiam cum esset in terra, et derelinquens terram quum ascendisset in celum. Secundum vero divinam et immensam substantiam nec celum dimittens quum de celo descendit, nec terram deserens quum ad celum as cendit. That is to say. Christ by his human substance was absent from heaven when he was in earth, and was leaving the earth when he ascended to heaven. But by his divine and infinite substance he left not heaven, when he descended from heaven, nor also left not the earth when he ascended to heaven.  
☞ I have alleged these two ancient doctors not for to give authority, or by them to approve the truth of the Gospel (for the virtue and power of the word of God dependeth not of any creature, neither in heaven nor in earth, & if all the world were against it, it remaineth true everlastingly. (But I have only broghte them to show thee, that which is said before is no new thing, as these false antichrists give to wit, that allege their lies, dreams, and fantasies, setting aside asmuch as in them is possible the holy word of God by their gloss and traditions, by their distinctions lunatic inventions. After the which word of God notwithstanding (will they or not) all the Popish order shallbe judged afore God.  
Whereby entirely to the same I do hold and stay me, casting of all that is said by men. in that which concerneth divine things without evident and true authority of scripture after the which all Christian men ought to be ready to give answer, 
Duid h●c dicent facrifici● i. Pe. iti.  and to satisfy to all men that ask them a reason of the hope, which is in them. Than sith it is certain that jesus Christ, as touching the body is in heaven living and reigning, as saint Peter witnesseth saying. It behoveth certainly that heaven receive him unto the time of restoring of all things, that God hath spoken by the mouth of all his Prophets in the times past. 
Acta. iii.  We ought not to seek him bodily in any other place unto the time that he show himself openly. Who that will not forsake all verity of scripture, ought to lift up his heart unto heaven with all his understanding and mind, abiding in humble desire, the hour that it shall please him to transfer us in his rest. Not worshipping here below any visible thing, for the scripture showeth us otherwise.  
☞ Also jesus Christ in ordaining his holy supper, and the Sacramental bread to his disciples said simply, Accipite, et manducate, that is to say, take and eat, and said not. Respicite, adorate, that is behold & worship. Nor never any of the Apostles enticed or provoked any to such wroshypping as the priests of idols have done From whose tyranny it may please the Lord God in his strong hand to deliver his poor people. So he it. 
Math. xv.   
☞ And if again (notwithstanding the things afore said) stubbornly they do reply these words of jesus Christ. Hoc est corpus meum that is to say, this is my body, to be true, to that I answer, that there is nothing more true, so that it be well understanden of us, for it sufficeth not to allege texts of holy scripture, but if they be well applied to the true knowledge of the holy ghost well expounded and tried. Or else Satan against Christ should triumph, 
Math. iiii.  yea & false prophets, heretics & such folk as be against the church of God would bear him away.  
☞ In conclusion of this matter it reiteth that every one be well advertised, that all that which we have said in this party, is only for to gainsay their ignorances, that do maintain so fat & gross an assistance, & bodily presence of jesus Christ in the Sacrament with such a multiplication, as they say. For it is not to be doubted that jesus Christ assisteth not us at his holy supper, but certainly by a manner unspeakable & unable to be told, and unto us for the time incomprehensible. Of the which assistance he by his grace make us partakers. Amen.   

¶ The fourth declaration to understand what the Mass is.  
Think ye not my dear brethren that in speaking against the Mass, I do speak against the ordinance of jesus Chriist or the institution of his holy supper. But to the contrary it is for to yield & restore it into the purity, which jesus Christ by his goodness hath ordained and instituted it. For truly there is nothing said nor done in the mass but it is contrary to jesus Christ & his word, the which lightly is to be known by this declaration.  
☞ first this word mass is a new term to speak, of the which holy scriptures never made mention. The which term signifieth all that which is said & done in the same from the beginning unto the end, comprising ceremonies, inclinations, songs, ryngynges melodies, sensings, lights, washings, the introyte, the confiteor, the kyrye, the gloria, the oration, one or many, the epistle, the gradual, the prose, hallelujah, the gospel, the creed great and little, the per omnia, the canon, the sanctus, the paternoster, the agnus, the post communion, the requicscant, or ita missa est, Yea & a mass is solempnal or high, or else low or dry, one universal & foral folk, another particular, and for the fraternites of patronage only, one for the rich, wherein is most ringing, another for the poor wherein is least ringing, one of the day, an other at pleasure, of the trinity, of the holy ghost, of the .v. wounds, of the crown of thorns, of S Frances, of saint Austin, of S. William, of S. George, of S Roberte and a million of such sorts, One for the time, an other for the goods. One to go a voyage, an other to come again, one for beasts, of. s. Hubbert for dogs of saint Antony for swine and hogs, of saint Loy for horses. etc. One for the living, another for the dead, one for marriage another for other fortunes. One of Gaudeamus, another of Requiem, one De ventre, another de teribilibus etc. 
Not forgetting the hunting mass.  And after as the mass is, such vestiments is assigned. As lovers and plaieres devise by colours. That is to wit, yellow for the apostles, Read for the martyrs Grene for the confessors, whit for the virgins Black for the dead or the souls, and so consequently of other. It is a dream to think thereof-  
☞ Now it is so manifest that the very blind folks may see that of these things a foresaid. jesus Christ never spoke, and of it all ordained nothing. Wherefore to cast away these fantasies of men, is not casting away of that which jesus Christ hath instituted.  
And if any make objection that there be good things in the mass at the least as is the epistle the Gospel & the Crede, the Pater noster, and other like and ought not thus to be despised. To that I answer that it sufficeth not to have good things, but they ought to be well used, and they must be applied as they ought to be. Also enchauntours' nicromancers and wytches that in their naughtiness useth some good words shall they be excused of crime, which awyse man would not say. And like wise by the same purpose may be said to excuse the mass because of the good words said therein, which greatly is abused and done otherwise than the word of God supporteth And that it is so, it appeareth clearly, when jesus Christ preached declared and showed forth, the Gospel and his holy word to every creature. Not for to cry or sing it. 
Mat. xvi.  And yet these poor sacrifiers do no thing safe only they read or sing a certain collet. Yea, and in a speech which the people (and themself, for the most part) do not understand. Albeit that saint Paul in the power of God commandeth that we shall not speak in the church, 
1. Co. xiiii  that is to say, in the congregation of the faithful, but only in a speech that every one may understand, or at the left afterward for to be expounded and declared.  
For what availed it (although we say good things) and speak French, Dutch or Italish in the presence of them that understandeth it not? and so it is to sing, read or say the Gospel in Latin or other words of God and is not understand. What edifying cometh threof what instruction? or what doctrine of health is to the simple people?  
☞ judge now I pray you, sith the best of the mass (as they do use it) is nought worth what than is the residue? Truly it is a let of salvation a destruction and ruin of all goodness, so fearful (to them that know it) that never was none such like as I do declare it. S Paul saith that the gospel is the power of salvation to all believers, 
Rom. i  but he saith not that for singing of the gospel, to cry it, to howl it, or bear it in a golden book or silver before the stomach, or in a towel hanging about the neck (as many fools esteem) but he meaneth the Gospel to be showed, preached, declared, and received in the virtue and power of the spirit of God. 
Domo● do audient absque predi●a●te.  For asmuch as faith (without the which none may be saved) cometh of hearing.  
☞ And what thing was there ever that hath put a side the evanglycal preaching somuch as this proud mass? If S. Paul came for to preach in the mass time, God knoweth how he should be received. Likewise if a pardoner or a bearer of relics, or any other tryfler should come, yet they will say to him, Make haste the office is long, and neverrtheles they be agreed.  
☞ What think ye that they would do to a simple christian person that would gainsay their abuse O Lord God, where is the time that thy servant Paul continued and prolonged his sermon till midnight? 
Act. xx.  And sith we be in this purpose that we are, seeing that the Pope doth paint himself so well with the name of S. Peter and S. Paul for to maintain his tyranny, where is the mass that any of them both said? We read in the Acts of the Apostles how S. Paul went from town to town, 
two. Cor. xi  from one rigion to another, in asia, Affryke, & in Europe to th'intent to exalt, preach, and show forth the name of jesus Christ, travailing by land and sea unto the death for him. And how he disputed and confounded his gainsayers. But of the mass there is no mention made but only of breaking of bread, and of the holy supper of jesus Christ, the which by the mass is holy abolished and set a side. O miserable abuse.   

¶ The .v. declaration is of sundry fruits that come of the Mass.  
IT is written that an ill tree can bear no good fruit whereby after the knowledge of so much evil that this unhappy mass bringeth to us, 
Mat. seven.  what fruit may ye now know thereby? but error hypocrysi, idolatry, trompery, begiling seduction, strife, blasphemy, malediction and abomination. To be short, it is a total damnation and perdition. And this I speak touching the secret and hid things. But as to the visible things of the world & the flesh, that evermore bendeth to a bothenles pit of evil, 
Operemitti non ce●um qui perit.  I shall declare somewhat.  
It is communly said that all things be made for the life and so they say, of whom saint Paul speaketh, that their beli is there God, the which belly is a terrible God, 
john vi P●i●i. iii.  where to without sessing much is offered, much presented and sacrified notwithstanding that it turneth all to corruption, and that it never giveth rest to these miserable servants that setteth all their care to satisfy, fat, and please it, as sleuthful, lykerous, dronkers, kermorauntes, fat calves fat bulls, and such manner of swine.  
☞ Now was there never such an invention found so subtly as to live without taking pain without labour or thought the catching well furnished for to make fat sops and to feed their fat trips This is I ensure you a plenteous mass that bringeth forth so much deadly fruit, under appearance of holiness wherewith the poor world is swallowed up and devoured. Think (I pray you) how much fruit brinketh in their finger kissynges that they name the offertory of the mass. These big lubbers take no thought for all the week to feed their ribawdrye. Alas for pite, 
Corbam. Corbam. Corbam. Mor. seven.  how many poor women beareth to them that wherewith they should feed their children, or help the poor needy? And in deed this manner of offering came of the first church of jesus Christ. Where as the faithful brought of their gods and gave them to the Deacon that was ordained ☜ a servant to the poor to distribute to them that which was given to him. But these fellows take all and keep all, wherein they be open thieves, for they keep to themselves the goods of the poor, to feed and maintain their filthiness and fat bells. This is the first fruit.  
☞ Another fruit much like to this, this plentyful mass bringeth forth, by the which these worshipful massmongers have gathered and heaped, when under the shadow of long prayers they have ravished an devoured the houses of the poor widows and orphans. 
mat. xxi●●.  The which principally was made for foundations of anniversaries years minds and yearly and daily masses. By the which false and outrageous means they have obtained and heaped up riches unpossible to be thought, as housing rents, livelihoods possessions, Lordships, 
jam sec●ria ad radicem arboris post ta est.  towns, castles, countries, barounies, duckedomes and that moreover realms, and principalytes. Here is a shrewd tree in the earth overplanted and rooted, the which nevertheless shallbe cut down and destroyed by the sword of God.  
☞ And from this marvelous, earthly and so rich fruit is another sprung. 
Mat. ii●.  That is that these shorn massmongers, that at the beginning were poorer than cobblers, have made themselves to be called masters and lords, and above all other have occupied, 
●u. xi  obtained, and usurped in every place the first seats. Than came they into liberty (not of spirit) but of the flesh, ready and licenced to all evil. And moreover, they have exempted, withdrawn, and separated themselves from the obedience, which by the commandment of God, they ought & owe (will they or not) to Princes and lords. For s. Paul writeth thus. Omnis anima potestatibus supereminentibus subdita sit. 
Ro. xiiii  That is to say, every soul be subject to the high powers But the holy Apostle said not. Omnis anima laica, that is to say: every lay man's soul, but every soul. As it was once answered in a college of Paris by a master Ass, whose nosethrels & feet ought to have been cloven, & sent to pasture  
Out of all this sprung another fruit more pleasant, agreeable, and dilicious to the tender and delicate gentlemen. That is, that by one accord (yea, by a common law, made among themselves) they should live in merry wantonness and lecherous idleness, without labour or travail. For their hands be to soft, but to plai at tens, bowls, tables, cards, and dice, to leap and dance for their pastime, but for to labour, fie, because they be anointed, greased, and their pates plucked. And all this, solatious goodness cometh of this jolly mass. O mass mass, how gentle art thou, how loving and pleasant to these folk. How can they hate thee? how can they leave thee? how can the banish thee, sith thou haste set them in such an easy quiet and rest, to labour nothing at al. And that mor is, if they can read or sing a mass, lift up their arms and kneel, having a portuouse to babble their matins, they need none other thing. As for books, volumes, and quaiers of holy scripture to search and study, it forceth not: for they he not requisite for the mass.  
☞ And as for study, it is a melancholious business, weariness and a noyous, not convenient for such idle beasts, that would live without any thought and by the sweat of other men's faces. Oh how contrary is S. Paul to them? The which not withstanding that he was an Apostle of jesus Christ, a Bishop, but not mitred, nor horned, a Doctor of verity, a doctor of the church but not hooded, nerthells he wrought with his hands, and for to do so he admonisheth and desireth every person, but what have they to do with God or saint Paul?  
☞ Yet an other fruit of this mass, and than a great evil I will show as now. The fruit is great and increased, for never hen laid so many eggs, and hatched so many chickens as this mass hath brought us shorn Paul'S.  
And what man can think the number of the cockerelles that run after harlots, as cocks after hens. And when these jolly lovers have laid their layghters, and sitten their brodes, they sit in their temples, singing as cocks on their perches, yea (& properlier to say) descant in counterfeit things, gaping, crying, & howling. So many cocks, cockerels, & pullets, that is to say, of Monks, Friars, nuns, priests, laisisters, this fat mass hatched, & fed, that it is wonder to believe, and to satisfy so great anombre, it was of force necessary to build many henhouses & nests, to lodge so many lapwynges. Than number if ye can all the cloisters, abbeys, priories, monasteries, temples, chanonries, prebends, altars, portatifs, & not portat ifs, and such other things that the mass hath brought forth. And upon that, think a little I pray you and ye shall perceive what it man ye be, is it not well multiplied. Avarice hath wroghte apace, as witnesseth one of their order named Willam de Peraldo, in his time bishop of Lions in the some that he hath made of virtues & vices, 
〈…〉 de P●●at do.  in the second part, in the title of Simony. Where as he sayeth the avarice hath found the multitude of all tars & the colectes of the mass the which thing finally is turned into horrible idolatry For by the means the poor people have be learned to seek & worship god, in temples & places made with men's hand. Albeit (as Isaiah saith & S. Stephan allegeth) that the most highest is not habitaunt in the manner as they ween for, 
Esai. 〈◊〉 By ●eta. seven.  the temple of the living god is the heart soul & the spirit of the faithful. For the which cause jesus Christ said, that the true worshippers worshipped not the Lord God neither in the mountain nor in jerusalem, 
john four  but in spirit and truth, And therefore faith Saint Paul, that the faithful is the habitation and temples of the holy ghost. And also jesus Christ, willing to give consolation to all faithful people, in speaking of his father, of himself and of the spirit of verity, which the world can not comprise said thus. We shall come to him, and make our dwelling with him, he said not, that we should come into a temple, or in such a place, or in such an altar. 
●. Cor. vi. vi. Cor. vi.  But he said, we should come to him and make our dwelling with him. Wherefore than by your advise hath the people thus be taught to run hither and thither, 
joh. xiiii.  but for to catch such as they bring? O insatiable covetousness, Lertaynly I dare well say, that the brybats or watching thieves lurking in woods, be not to be dread as these Antichristes', the which have not alonely pilled & rob the temporal goods fro the people but have cast out, and by thyr false doctrine almost all the world out of the way of salvation, and streied it from the Lord God and from all verity. Hereabout we ought not to speak, but only he wail, sob and weep by great dolour & heaviness. And therefore I leave to speak of their false miracles, of their idols of Gold, Silver stone, earth and of wood. etc. Of their pilgrimages their viages, and such manners deceits whereby the world is brought in to a dark bottomless pit  
☞ This is the evil that at the beginning of this ungracious fruit I was in purpose to speak, that of all evils it is the greatest, and never man could imagine worse. And what would ye worse then to begiven into reproved senses. To be stricken with so great darkness, that they do come and judge the good to be ill, 
Be qui dicit is ma●●t Sonun.  and the ill to be good. All this by this mass is come on the people as ye may clearly understand by this that is declared above. 
isaiah .v.   
☞ Of this evil above all other the prophets have made mention when by great threat ninges of the evil that was to come over the misbelevinge people, 
isaiah vii Mat. xiii. Mar. iiii. Luc. viii. joha. xii. Ac. xxviii Rom. xi. Ps. Lviii.  have aforespoken the blindness and cursedness thereof. And is it reason that be will not take and receive blissing, that cur sing come to him? Whereupon it needeth not to pretend or allege ignorance, saying, if there be any evil it is only for them that hath invented it, truly also for them that followeth it. As it is written. If one blind man lead another, 
Mat. xv●  both of them falleth in the ditch. And therefore I pray every one to be ware.   

¶ The vi declaration is of the cause and wherefore the mass ought to be maintained.  
THe cause is evident, sith it bringeth forth so much fruit. Is it not a spring of fat sops and broth? Is it not a good milche cow, and who saw ever such a sow that so easily, so sweetly, & so fatly hath so many pigs? where fore should they leave it sith they find it so good Truly with good right they main teyne it. For it is very handsome for the belly, They have no need to do any thing, & less for to study. 
Da. xiii.  What will ye more? Other cause I find not wherefore it ought to be maintained but if it be like the sacrifiers of Babylon that maintained their God Bell, because they were nourished, their wives and small children, with that which was offered to the said idol. 
Re●esnesse mendutium di struyisse  But as one Daniel chanced thither that destroyed their false works, and so were confoundded. God shall arise, and all ready he hath raised a Daniel full of the spirit of verity, that shall plainly at the full give knowledge of the falseness of the mass, so covered and closed, and there shall our poor sacrifiers be overthrown.   

¶ The. seven declaration is of the means, of the manner, and how this poor mass may be maintained.  
Sith that for the causes afore said the mass ought to be maintained, there resteth but the manner, the mean, and how that may be done, for it is the chief of their matter. Attend here poor sacrifiers, for ye have no more any other refuge or soture. And therefore ye ought to love me well, seeing that I am so thoughtful of your business hearken than well, & retain the counsel that followeth, for ye can never find a better for your matter. Now ye must note how many ways a thing may be maintained.  
☞ First alleging ancient custom. But herein I will prove it nought worthy. For howbeit that sith four or .v. C. years your mass hath be riesed, taught & builded in apes toys and jugglings which we see now, yet was it not in the ancient and first church. And therefore if we must allege ancient custom, it is not for you, but a 'gainst you every white. Moreover in divine things, & that are by the ordinance of God, contrary custom made by men, hath no place. And ought not to be called custom, but abuse and corruption.  
☞ Secondly a thing is maintained by plurality and multitude The which thing may be done in human things only, to make an end & agreement upon the difference that may be between men. But such a thing can not be done nor ought to be done, in things established of God. For truly the verity of God dependeth not of great number of the will or fantasy of men. Whereby all be it that ye allege great multitude of folk for your part, that in this case cannot serve you, for it is not to purpose.  
☞ Thyrly, by lies, false understanding, wiliness, hypocrisy, keeping good countenance, simulation, feyninge some very ill thing: as if it were very good, for to maintain themself for a time, wherewith many a 'mong you, at this your great need can not greatly arm, cover, 
Fronti nussa fides.  and help yourself, but yet truly at the last it can not warrant you, for by process of time a thing painted or stained is discovered with the wether.  
☞ Fourthly ye shall mark and to be short, that in ii other manners a thing is maintained.  
The one is by force, the other by right Wherefore one of these things ye must choose, advise you which of the two is most fet or meet for you If ye yield you to the right, truly your mass is at an end. 
Super Omaia vincit Feritas. iii. Esdras, iiii.  For falseness, hipocrisi and lienge dreams, by right and verity are cast down. Than resteth no more to yond but the fore, which is not the best part. So wot I not what to do, but that by your wicked spirit (as ye have well be gown) at the force ye shall keep you, and in asmuch as ye may do, stoup and let the general Councelle. By this mean ye may maintain it for a time. But the Lord (against whom ye fight) will destroy you at length.  
☞ O Christian people consider by what means these galants mainteneth their business is it not all by force? They enprison, they destroy, they pill, they drive a way, they banish they burn, they slay, they drown and murdre as many as they may, as many as gainsay them. By shameless lies also, such workers of iniquity (because they dare not abide the light) diffame all lovers of verity which is extreme malice. To give Gold, silver, jewels and presents to whom they know have power to maintain them, they be diligent. For their only hope is all together in men, wherein manifestly appeareth their unexchewing and approaching ruin. 
jere. & xvii.  For cursed is that man that taketh the flesh for his arm and his strength. It is said that all plants which the heavenly father hath not planted shallbe rooted out. 
Mat. xv.   
That is to understand aswell of the wicked, as their works. Moreover it behoveth us well to hope that God by his great goodness will send us some virtuous Ezechias or raise a true josias that by high courage shall set and constitute an order over all. Than shall we see the face of the lord shine upon us, as the bright Son after a dark clowdi wether. For if the holy Sacrament that not only representeth to us, but also presenteth us the precious body and worthy blood of our redemptor and only saviour jesus Christ, were keep in the pureness. If the said holy and sacrate supper of jesus wherein his simplicity, well set forward, the usage of the same well observed, the efficacy and fruit thereof well understand, the death and passion of the saviour (because we should not be unkind again) taught at large, the promises pronounced and declared as it ought to be, the mass so full of ceremonies partetly amended and corrected truly the poor world, the which by it, is so greatly troubled & wasted, should be in rest, and from a great unhappiness, should return in to tranquillity and felicity.  
The which it may please the eternal father to give us, for the reverence and dignity of his only son most best beloved his very Christ our Lord, to whom be perpetual honour and glory. Amen.   

¶ C. G. to the faithful readers.  
most dear brethren and friends, 
i. Pete. i.  bought (as saint Peter saith) not by gold or silver, but with the precious blood of jesus Christ, suffer you not to be bought & sold, the sacrifiers unto this day have bought & sold us, and be ye not servants to men, subjecting you to them for to displease the Lord God But consider your liberty & spiritual dignity, wherewith God hath made you free, and leave the servitude or thraldom of the mass and of these sacrifiers, that put you in over great subjection, against the ordinance of our Lord, as here afore our faithful & good friend Marcort, hath full well proposed and showed, as a true censor or judge. Whereunto I pray you by the name of jesus to think diligenly thereon, and exactly to judge, as it was afore said to you in the beginning, without hatred or corruption of judgement. And thou reader principally which haste the knowledge of these things. Behold how thou mayst not be excused afore God, saying that thou assisteste to the mass, head of all idolatry and abomination, as willing to communicate and be partaker of the table of Christ, and of Antichrist, or of the devil, & by that means to serve two contrary Lords, which can not be done for it must all to the one, or all to the other, not halting with both the feet, but as Helfe said. If the Lord be God serve him. If Baal be god follow him. If also the supper of God is of God, keep it, if the mass be not true leave it, not wanering on both sides, as folk with two faces, whereof saint Paul reproving the Corinthyans' that likewise would assist to either of them, said. Ye can not drink the chalice of our Lord, and the chalice of devils. Ye can not be partakers of the table of our Lord, and of the devils table. Will we provoke the Lord to yre●. etc. And yet above all, thou miserable which hast clear knowledge of the verity, how dare thou procure, take and retain the benefices, that justly we ought to call venefices or soceries, proceeding of this foul, villainous & abominable sourge of Rome? Thou knowest that they be goods the an athema or of cursing more horrible than that of Hierico, conquered. Thou art not ignorant in receiving a Bishoprycke, abbey, cure, or chanonry, that thou consentest to all the abominations which be daily done in the said places, against the honour of god what excusation can thou pretend afore God and before man, seeing that thou knowest by the word of God that they be but abuses? Some will say, if I take not this benefice another shall have it that shall persecute the Christians, that shall ruffle with the profits thereof, and that will give no thing to the poor. To that I answer thou whited wall, wilifox, painted sepulchre, and false hypocrite, that thou ought not so to do in any wise. For the Apostle saith. It behoveth not to do evil, 
Rom. iii.  to th'intent that there may arise goodness thereby. Than what is he that knoweth not that richesses, causeth their possessors to be dampened, by pride, avarice, gluttony, and by lechery, that proceedeth of them, as of a foul puddle. Thou than that receivest the benefices and singest the mass, or at least ways than consentest and assistest them that sing it. Be it for to have the commodity, or profit, and living, smalli regarding the gospel but digging and hiding the talon of the Lord in the mean while. What soever Gospel and verity thou saist that thou haft, thou art the less to be excused. For as a blind and a leader of the blind, putting offence and slander afore thy neighbour thou dost not commit idolatry only but causest the other to do idolatri serving the idol when thou sayst by words, or dost with a piece of dread and sayest, here is the God, thy saviour that a gain bought thee, 
Eu. vvii Ps. 〈◊〉. ●ii. Ro. seven  like as Aaron by over great infirmity and disobedience willing in those days to please men more than God. And also Jeroboam stirred mor by ambition and covetise, than by ignorance, said to their people setting forth a Calf here is the God O Israel that lead the out of the land of Egypt.  

three Regum vii 8. ●ii. Para. liii. a. iiii. Re. xxiii. a. iiii. Reg. xxiii. a. ●●u oratis one Mas naffe.  ☞ Alas mi most beloved consider in what fearful inconvenience, in what peril and danger of perdition ye be, in seeing before your eyes and communicating such horrible blasphemes, a against the majesty and goodness of God. Therefore leave and forsake such idolatry coming out of Babylon, or else putting alway evil fro among you, resist with power to destroy it, as the true minister Moses and these true kings Asa, josaphat. josias. Ezechias, and Manasse, But more sooner by the lively and mighty word of God, even as it behoveth you to do: albeit that it is enjoined to the Princes and Goveruours to put all such Idolatry to ruin and confusion, by all means that may be. Otherwise if ye persever thus, ye shall never enter into the land of promission, no more than Aaron and his did, but yet that more is to be esteemed, into the realm of God, the spiritual and very land of promission. Into the which God by his grace withdrawying us fro this worldly Egypte lead us by the great Moses & mighty joshua, which is jesus Christ. Amen.  
☞ But because the better and bryflyer we may know the black fro the white, the darkness fro the light, the dream fro the verity: I will rehearse in an epilog a little gathering painted as it were in a table and will set forth the said, mass with his colours, wherein at one sight he wholly may be thought, but notwithstanding more imagined in the heart.  
For in writing of it, and porterring it: all quills and pencils would never suffice, for the high and infinite abuses that be in this Mass and therein contained.   

¶ Here follow certain damnable abuses that are in the mass, contrary to the holy supper of jesus Christ  
Forasmuch as the said mass is but man's invention and nevertheless commanded, as if it were of God. Against Deutr. xii. a.d. Mat. xv. b. Rom. xiiii. b.  
☞ That it is in such disguysynges and pomps of vestiments in divers fashions and colours to the following of the jews and paynim. Against Luke xx. g.i. Peter iii a. two Timo. two. c.  
☞ That it is ordained after such a sort, that without holyed stone, that without tapers, & ryngynges, it ought not to be said. Against Matthew xxvi c. two. Corh. xi. c.  
☞ That they esteem the same the more worth for the persons that say it, constitute in most high office and dignity against. two. Paral. xviii c. Rom. two. b.  
☞ Because they that make oblations and sacrifice of it, as sacrifiing jesus Christ again Against i Corh. xi. e.f. Ebru. ix. g.x.c.d.  
☞ By the same promiseing satisfaction and remission of sins. Against Esai lxiii d. Ebr. x. c. Actu. iiii. b.  
☞ Because that they have so much in the same their falls and blasphemous Canon, of the which the abuses be these.   

¶ The abuses of the Canon.  
THe Canon is more esteemed of them than the Gospel, for they have foreboden all Lay persons to read it. Against Galathians i b.  
☞ It is commanded them to read it upon pain of deadly sin, against Deut. v. d. Proverb. x: a.  
☞ They make oblation of bread and wine against Ebru ix c. d i Peter i d.  
☞ They offer the son to the father, that hath offerred himself. Against i Timoth. two. b. Ebre. i a.  
☞ They pray that their sacrifice may be accepted as the sacrifice of Abel and of Abraham against. Ebre xii f.  
☞ They esteem as the Capernaites to eat Christ in flesh and bones within the bread. against, johan, vi. a.   

After the Canon.  
☞ In the same they deny the article of the ascension of Christ. Against. Luke xxiiii g. Act i b.  
☞ The priest alone breaketh and eateth the bread. Against. Luke xii b i Cor xi b.  
☞ Of that superstitiously they make three parts of the host. Against. Math xxvi c. i Corin xi f.  
☞ Of that it is said only in the morning, and fasting, against. Mat xxvi c. johan xiii a  
☞ Of that it is deffended that none be so bold as to touch the bread and the chalice that the priest toucheth, against Luke xxii b.  
☞ The death of Christ is not avanced therein against i Corin ix e.  
They do the mass in commemoration of saints. Against Luke. xxii.i. Corin xi  
☞ It is said for the dead. Contrary to the supper ordained for them alive. Against. Mat xxvi. e i Corin xi e.  
☞ They lift up the bread and the chalice that it may be worshipped. Against Erodi. xx. a.  
☞ For the gestures and countenance that they make like hypocrites, mommers & jugglers, worthy to be laughed at. Against the Ephe. v. a.  
☞ Because that oftentimes the sacrifier is a fornicator, whose mass themselves have defended to be herd, howbeit it is herd, against i. Corin .v. c.  
☞ Of that one is constrained to communicate with the fornicator, howbeit we ought not to eat with him i Corin .v. c.  
☞ For that they confirm and savour another purgatory than the blood of jesus Christ that cleanseth us. Against i johan i Hebre i a.  
☞ For that they celebrate as simoniacs for silver and other temporal things against their institutions. Against. Mat x, a. Act viii c.  
☞ Because, it is applied and said aswell for beasts and things that be lost, as for the people, as willing to heal all sores with one plaster, against i Cor ii  
☞ In that one is solemn, and hath many ceremonies, and manners of dignities more than the other, against. Math. xxvi. c. Cor xi e.  
❧ In that the synger of the mass is called more worthy, & to have more authority than all the angels, than the virgin Mary and saints. against, Roma ii b. Ephe. vi c.  
❧ In that, that by the virtue of the words they esteem that jesus Christ descendeth bodily into the host, with all the court of heaven. against, Luk xxiiii g. Act iiii d  
❧ By that in so great superstition they keep their hoosties, subjects to rottenness and corruption, in boxes and awineries, bearing them at certain times and days thorough the streets against. Math xxvi c. Cor xi e.  
☞ In that they return home as foolishly with the same, as they went out therewith, against. Cor xiiii c.d. Col iii c,  
☞ In that the sacrifier speaketh in secret, over the bread and over the wine, openly contrary to the institution of jesus Christ. For it is evident and certain that our Lord spoke not to the bread, nor to the wine when he said take, eat, this is my body. etc. But he spoke allowed to them that were there assistant. Mat xxvi  
☞ In that they say & make the mass in the commemoration of angels, and saints, directly against the intention of jesus Christ that said. Hoc facite in commemorationem meam, that is to say, do ye this in the remembrance of me.  
☞ In that by their over great boldness and pride, or rather cursed sacrilege, they give to the people but the one half of the sacrament, as if they were but half. Christian folk, or that jesus Christ was not so wise as they be when he said. Bibite exco●omnes, that is to say, drink of it every one. And of this matter saint Paul writing to the Corinthians, wrote not only for the sacrifiers, but for all the people i Corint xi  
YE shall know many other obusions of the massein the book called the Cautels or wiles of the mass. Certainly full of cautels, in the divine rational with out reason and nothing less than divine, in the some angelic, more than inhuman and devily she. In the pastoral the souls feed and nourish with thistles, and at the bridge of all evil wherewith they be all pontifical wholly filled.  

¶ These be sundry fruits of the mass that be most commune and notable.  
1 MVltitude of prebends.  
2 Multitude of priests.  
3 Multitude of temples & chapels.  
4 Multitude of altars.  
5 divers oblations and offerings.  
6 Worldly riches and pride.  
7 Idleness and trwandisse of the shaven.  
8 Multitude of harlots.  
9 Feigned hours and prayers.  
10 Detestable hypocrisy.  
11 Devouring of widows, orphans, & the poor.  
12 Renounsing and destructing of the death and passion of Christ.   
¶ And so consequently of the other, which are infinite.  
TO make short the error of the mass is most deadly & hurtful, aswell to the goods as to the persons, in as much as it seemeth to have most sign of holiness and goodness seeing that it is all execrable or cutsed. Truly the venom wherewith the pestilence is covered anoieth and grieveth more greater than that, that is seen open.  
Ite missa est. Amen 3. Esdras. 4. chap. ¶ Super omnia vincit veritas. Above all thing the truth overcometh.   

MDXLVII. ¶ Printed at Wittenbergs by Hans Lufte.