The Hurt of Hearing Mass

Hering Mass

A L though at this present men cal this into questiō whether it be lawful for a man which knoweth y ^e truth to be present at the celebracion of the Mass or no: Or whether a mā being in company w ^t others at Mass, in body be therwyth defiled, his spirit being absent and not consentinge, but rather detestynge and abhorynge the the abomynacyon and naughtynes of the Mass, or no. All though (I say) this now be come into question a mongest us hear in England, esspiciallye amongst many my good bretheren & susters in London (as I here say) yet I trust it be no further but still in question, I mean that I trust men be not yet so persuaded as perchance the first mouers of this question aither would have other so to think, because they think so, or else because they yet think not so: them selves fully, but would be so persuaded that as in consyence they might be quyett, so in body & goods they might live in rest & sauytye. How be it in as much as this question (if a man consider the state of the world, and reasoning or probabilitees, which to a natural man cannot but seme alowable) may fortune to grow to an inconuenyence to a christion consciences, and to a great offience both to god & his church, I though it my duty as I can, to put to my helpynge hand, nay rather to beseech god in the bowles and blood of his dear son Jesus chryst that he would put to his helpynge hand and by me as by an instrumente of his grace and mercy, he would work some thing to his glory and to the profit of his church. In and concerning this matter, not that the matter it self needeth it (for it is very plain and here to fore diverse have written of it enough if enough be enough.

But because these times full of offenses, Satan's great delygence and his soldiers serving at a pinche on y ^e one parte, & the in firmytes of my brethren their ignorance and semplecytie sone seduced by the subtle on the other parte, seemeth to exacte of me and of all charytable hearts, as the lord hath lente his talentes so to exercise the same. The which thing as in dyscharge of myself here in, so to occasion others to help y ^e poor afflycted congregation of Christ with their learning and consolacions, learned out of gods book. I now attempt and begin in hope of gods greace wisdom and holy spryte, which I desire and crave of the oh merciful • ather, in the name of thy dere child Jesus Christ our only savior and advocate as well to gyde and teache me in wrytinge as to work in the hearts of them, to whom this shall come unto by reading that we may know thy truth in all things and love the same, to live it forever more. Amen.

Whether a man or woman may w ^t out offense to god and his church be present at the Mass with others in bodily presence, in spirit being absent, and not alowyng the Mass, but rather detesting it: this is the question.

That men or woman may be present in body at mass with such as take it for a gods service and a great worshipping of god, there are many reasons made, whereof these following as they be the most probable and effectual so be they in manner all that can be objected by any reasonable color.

1 Fyrst because god is a spirit and requereth accordynglye that is to say in sprite to be seruide, Therefore the body being at mas if the spirit be with god is not materyall, or a thing to be greatly condemned.

2 Agayne as in the old testament, when much error and Idolatry was in the church a monge the bishops, priests, pharisees, scribes & people, yet did neither the prophets, neither our savior and his apostles abstain frō cominge to the temple at Jerusalem, & vsynge of the sacrifices accustomed: as they would have done if they should have sinned in so doing. Even so now it is not evil, though the mass be naught, & though they do naught which think it a gods service if a man or woman do come to the church where mass is, and so be at it, if that in heart and mind they consent not to the wickedness, & Idolatry committed.

3 Thyrdlye if whan Naaman prayed y ^e Prophet Heliseus to pray y ^e god would not be displeased with him whē he should go w ^t his lord into the temple of Remmon in Body, although in spirit he would worship the true god of Israel: if (I say) the prophet bad him goo in peace all should be well: much more thē it cannot be any offense to be present at mass, if so be our spirit talk with god and alowe it not.

4 Fourthly a man being at mass and not alowinge it in his heart, as he cannot but pray to god to help his brethren that their eyes might be opē to se the evil they do in worshippynge god contrary to his word (as did Assterius, who being at the Idolatruse sacryfice the people of Cesarya vsyd, by prayer obtained of god, to have their eyes open & to see their error) do by his gesture he will behave him self in such sort, as rather shall make men, the less to regard the mass, for he will not loke up at the leuacion tym, hold up his hands, nor stroke his hands on his face, but rather knele down in his pue or form sadlye & heuelye, as one of small deuocion to the mass. This reason is thought very probable.

5 Fyftlye a man being so scrupulouse as to think that it is not enough to be leave well in the heart, and with the tongue to confess to god the Chrysten faith, except he rune out of his vocasyon to reprove the mass, and them that come at it, as though all men were preachers. • man thus doing cannot please god, nor profit his brother, but offend both & bring him self in gret danger to lose all he hath, to be caste into preason to undo his wife and children. &c. Therefore it cannot be but well done, to go to mass so that in spirit we alow it not.

6 Syxtlye Saynte Paul disaloweth them that altogether follow knowledge where charity is the thing edyfieth, & knowledge maketh proud. Therefore in this case we ought to follow charity & not to offend our brethren till god revele to them as he hath done unto us.

7 Seuenthlye our savior showeth it to come from the heart that defyleth the man: so then to come to mass in body, the heart being with god defileth not a Christian.

8 Eightlye, It is the error of the Anabaptists as it was of the donatistes, and other old heretics to abstain frō the ministere because of the wickedness of others. But Paul would have men to prove them selves and not to judge of other which stand or fall to the lord, & even so in this case of going to mass, let us know the pressed and people's ylnes do not hurt us if we in heart consent not to their evil.

9 Neinthyle, In Danuel we rede that god bade him not loke on the outward show. for I have rejected that saith he For man looketh on that which is outward, but god beholdeth the heart. So here if the heart be pure it maketh no matter of the outward gesture of the body.

10 Tenthlye, All the beauty and glory of the kings daughter that is of the church and of every Christian is with in saith the Psalm .45. and not without, so that if the heart be pure it forceth not though the body be in company at the mass with them that come to mass as to an holy thing.

These and such like are the reasons that men make to prove it lawful for a man or woman to be present at mass, if in spirit and heart they be absent & alowe it not. But how weak and vain all these be, yea how far they make against that they would prove, by gods grace I trust a none to show after that I have brefely touched the mass, what it is and how great aneuell it is. For a little thereof will I speak, and that not so much that men might know that it is evil (for I trust in GOD that very many know that if so be they will know it) but rather that men may better consider howe horrible and monstruouse an evil it is (the which thing I fere me few do) how be it because yet their ar some which think reueretlie of the mass, and err of semplecitye and ignorance therein, to whose hands this my wrytinge may come & parchaunce do them good I doubt not but that my labor in breflye bringynge in here, what the mass is, & how great an evil it is, will not be thought utterly out of the way.

Consernynge the Mass what it is a man would think that of the name of it, easily it might be learned, but certainly their is here in no certeyntie. For some call it an oblation of meal, of Mincha. Levi. 6. Malachi. 1. Psal. 141. Some call it a voluntary gift of Missath. Deute. 16. Some say it hath the name of sendynge away such as was called Cathe chumeni, because they were sent out of the congregation, when the Lord's supper was to be celebrated. Some say it cometh of sending gifts & alms for y ^e relese of y ^e pore, which were accustomed to be sent & giving always to fore y ^e receipt of y ^e cōmuniō at y ^e time of y ^e offitory, which thereof hath his nam. Sō say otherwise, & sone say otherwise against thē: so y ^t their is (as I said) no certeyntye at all to learn, what the Mass is of the name of it. And therefore I think it best to look on the partes of the Mass, to learn there out that which we cannot out of the name. How be it by the way note this, that this name Missa is nowhere red a mongest the Grecians, with whom the prymitiue church did floryshe, and therefore is no such ancient a relyke, as y ^e papists make it. For y ^e Tripartite Ecclesiastical stori which was written in Greke, hath not this word Mass in it. though the translatore thereof into Latyne now, & then use that word. Neither Ignatius epistel if in Greke they could show, it would help any forther thē this ecclesiastical history. And Dionysius in his Ierarchie, not wythstandyng the lattē translacions be otherwise. As for the feaninge of some which would gladly have men persuaded of the ancience of the mass, and of the name of it, & therefore say this word messa is a word of the Syrians speech, a man with half an eye cannot but see that therein they halte. For in that Grece is so nere to Syria, and between us and it, surely it could not but have been known and written amongst the greek aucthors, but to come theyther from whence I went, this shall suffyce to note by the way that thee Maasse whereof whereof no certainty can be gathered out of the name of it) was never know̄ even but in name to y ^e primative church prate the papists as please them, & I trust shortly by the partes to demonstrate the same,

If in speaking of the partes of the mass I observe not such an order as I should but speak of one piece before which should be spoken of after, I must desyer pardon as well for that (god be prased therefore) I never said mass as also for that I have for gotten the order the priests were wont to keep, so longe it is sithens I did see any.

The Introite (for hear I wene I should begin) one Celestinus bishop of Rome ordained about the year of our lord .430. so longe this peace of the mass was not catholic nor the grayle also. For some say he brought it in, how be it others do say that Gelasius ordained the grayle to be had in y ^e mass about the year of our Lord .490. And others do write that pope Gregory about the year of our lord .600. did institute it as many other things so that of many day the grayle was Catholyke.

The Confiteor pope Damasus brought brought into the mass as it is written about the year of our lord .370. So longe the Chatholyke church wanted it and still should want it in that it cōteyneth in it Idolatry. Invocation to saints which is against gods word.

The Kerieelieson .9. times to he spoken in such a tongue as few priests can or do pronounce otherwise then kyreleson, that is Sowe have mercy, or Pigge show mercy, this pope Gregory) though some say it was Sylvester Instetuted about .600. years after Christ as he did also the Antiphenys, Hallaluia, the offertorye and a peace of the canon. How be it some say that pelagyus the seconde his predecessore did so first appoint kyreeleyson, the glorya in excelsis, pope Simmachus ordained to be song on y ^e sondais & other holy days about y ^e yere of our Lord .510. To for this time was the mass out of order for they write y ^t he first brought the mass into an order, but surely the order thē as it was fer frō that in y ^e premitiue church was used, so was it further from the order now vsyd for sythen y ^e time many things were found out and put to as partelye if youe note the years I write you now see but more shall se a none by gods grace, I know that some do say that Telesphorus ordyned it about the yere of our lord .140 about which we rede that Lente was commanded to be of none other but of y ^e priests, & clergy only. Isedor I am. i concel Gracia distincio .6. Statuimus. How be it all most all mē know that Hillarius which was about y ^e yere of our Lord .340. made this himne & song it first in his church, & therefore it cannot be attributed to Telespherus.

The colletes who made them there is no certainty. Some say Gelasius, some say Gregorius, so that y ^e church could well spare them at lest .490. years.

The pestle and gospel who disposed them as they be there, there is certainty some attributing this to saint Jerome, some to damasus, some to Telespherus a foresaid. But this is more certain y ^e pope Anastasious the third ordined, y ^e men should stand up at the hearing of the gospel red about the yere of our lord .405.

The Crede pope Marcus about the yere of our Lord .340. did ordain to be song in y ^e mass, this pope brought in Lynen, albes, and Corparasses. And was nothing offended that every pressed should have his own wife though now it be other wise taken. In his time there was a council called Elliber tuum conciliū. kept in Spane which damned all kind of Images, yea pictures in the temples.

The offertorye whereof now remaineth nothing but y ^e nam is attributed to Eurichianus about y ^e yere of our lord .280. The prefaces are given to Gelasius, & gregorius, so that for .600. years or there about after Christ they were not used.

The Canon which they have in such admiracion and reverence, as nothing else was made of diverse.

Pope Alexander made one piece of it about the year of our LORDE. 220. qui predie. Pope Pistus made another piece apon a ten years after him, which he took out of the prophet Isaiah.

Pope Leo, about the yere of our lord .450. made another piece Sanctum sacrafisium. &c. And note that this pope allowed marriage of priests as all his predecessors before him hade done. pope Gregory about the yere of our Lord .600. made another piece of the canon & a great piece of the mass, as he him self witnesseth in his regyster, for before his time it was no such hoch potte as he made it, but now it is much worse, pope gregorie the third about y ^e yere of our Lord .732. put to this peace et eorum corum memoria. &c. And note that this pope called a counsel at Rome wherein it was decreed that Images should not only be had in temples but also worshipped and that all gain esayers should be counted as heretics, Innocentius the third of that name, affyrmeth pope Gelasius which was about .490. years after Christ to have made a great piece of the Canon, as he him self did something therein. A bout the yere of our Lord .1120. This Innocencious ordained that the sacrament should be reseruyd in the churches, he brought in Auriculer confession as a law. He did constitute that no Archebushoppe should have his pale except he were of his relegyō, and therefore we have less cause to marvel at the vnytie in poperye.

Beatus Renanus affirmeth that one Scolasticus which was about Gregoris time did make Te igitur. &c. So that we may see what an hotch potche and how anciente a relyke this Canon is, which is the holiest, nay most blasphemous piece of the Mass.

The leuacion who ordained it I cannot tell certeinlye some attrybute it to Honorius the third about the yere of our lord .1210. and not vnlykelye for in deed he ordained that the people should kneel down and worship the sacrament, so longe a time after Christ was it a fore this gayre was chatholike

The Agnus. &c. pope Sergius about the yere of our Lord .700. brought in to the mass. Innocentius ordained the pare to be given to the people. Pope leo commanded the sacrament to be censed. Boniface put in his foot for the couerynge of the Aultars.

Pelagius brought out the comemoracion of the dead to be had in the mass Vigilius ordained that the priest should say mass with his face toward the Easte. Platina writeth how that y ^e first Latin mass was song in the .6. council of Constantinople, which was about the year of our lord .750. And the same mass and order was there and then allowed, and so hitherto hath been with a vantage

But to make an ende hereof authors do write that pope Stephanus which would be carried, and was, on men's shulders. Pope Adrian his successor & many others after them did put somethynge to the mass, so that by this which which I have writē of y ^e parts of it (& yet I spake never a word of y ^e private percepciō of the priest alone in y ^e mass which was not used in Gregoryes time .600. years after christ, nor at this day is used in the Greke church, nor was not Catholic as some write in Europe above .450. years past, of the partes I say easily you may see y ^t the mass is a hotche potch, and a device of man, yea of .28. Popes and moo, not fully found out and fynished of a .M. years at y ^t lest, after chryst. And yet y ^e papists brag of it as though it had been from the Apostles time, as though Peter had song the furst Mass at Antioch, & as though it were the most hoolye thing upon the earth, so that the church cannot be w ^t out it, wherein they speak truly, if by y ^e church they understand y ^e popish church, for else chrystes churce now & should as well be without it, as it was of .M. years, until the devil which was tied so longe was letten loose. Rede the .20. chapter in the Reuelacions. Now the mass being known to be the deuyce & muenciō of mā I will briefly show you that it is y ^e horribliest & most detestable devise y ^t ever y ^e devil brought out by mā

Furst the Mass is a most subtle and perniciouse enemy against christ, and that double, namely against his priesthood, and against his sacrifice. His pristhode is an everlasting pressed hode, & such an one as cannot go to another. But y ^e Mass utterly puttes him out of place, as though he were dead forever, and so god is for sworn, which said christ should be a preyst forever, and Paul lieth which affirmeth Christ to live & to be on the right hand of the father for us y ^t by him we may come to the throne of grace to find mercy, to help us in our need. For if these be true as they be most true, the mass priests ar to be put down. For if they be of thorder of Aaron then resynne they that which chryst hath abolisshed, if they be of thoder of Melchisedick, thē be thei Christ's Other orders of priests I rede none save that which all Christians be to ofer up them selves to god, and other spyrituall Sacrifices by Christ. And thorder of priests of Baal, whose successors in ded the massers be.

For else if they were, as they would be taken of thorder of the Apostles then should they be mynysters and not massers, Preachers & not treatours, as they be both to god and his church. God amende them.

Christ's sacrifice once made by him self on the tree, on the mount of Caluarye is the full and perfect propycyatorye sacrifice to the sanctificatiō of all them that are and shall be saved never more to be reiterated & done again, for that signifieth an Imperfection. But y ^e mass is called and hade for a cacrifice propiciatorie, and that such a one as fetcheth pardon. A pena et a culpa, for the quick and dead, and for whom syr John will. In words or syllables the papists will deny this, but in very deed they do other wise. And in y ^e latter ende of their Canon playnelye they cal it a propiciatorie sacrifice. So that the mass we se is altogether against christ a live, that is against his priest hode & against his death that is his sacrifce, & therefore a detestable evil I trow.

Secondly the mass is not only a let but also a destruction of the true worshypping of god. For where the time is past to serve god now, as once he required with gottes bullocks. &c. And the time is come to serve him, rationali cultu, as Paul saith in the offering up of our bodies by the renewing of our minds & serving him in spirit & truth vnfeanedlye fearinge his displeasure, trusting in his truth and mercy, and loving his goodness, and out of these in external obedience as he commandeth. The mass (as I say) not only letteth this but also utterly destroyeth, it. For who knoweth not that the very outward work of saying or seeing of mass is taken for a great goods service? who knoweth not that the outward work of the mass is and hath been applied for the remission of sins of the quick and y ^e d • de? And where did they ever teache that the mass was nothing worth either to the doer, or to them for whom is done, without this spiritual service of god, the true fear of god, faith, and love of god? No word at all was or yet is spoken hereof. All men may know therefore if they will the mass to let, yea to destroy gods true service for what needeth repentance when syr John will save me by masses even when the time of repentance is prevented by death, what needeth faith what needeth godliness of life, what needeth preaching, what needeth prayenge, what needeth any piety at all, when that the mass hath all, and will and can save from all. For by it cometh pardon of sins, by it cometh deliverance from hell and purgatory, by it cometh fair wether, by it cometh peace and plenty, by it cometh health for man and beast, Summa the mass is Mare Malorum, I should have said, Mare Bonorum, the most singular, excellent, and incomparable Jewel that can be, so that it being gone, all is gone, the church is lost, the people perish, the faith faileth, and god is not worshipped. But where it is all is well, there needeth no preaching there needeth no heringe of gods word, praing in spirit, repenting or godliness of life If so be once a day men come to church to hear mass, to se the sacring he that doth this is a good catholic a child of the church, a man of god, all though daily after he have hard mass he all day at tauerne or alehouse, at tipplinge bybbinge. &c. All though he use whoredame, swering, dysing, theuyng, pollynge, bribing. &c. If in the morrow after he come to church take holy water hear mass deuoutlye, & take altel holybreade, he is sure enough say the papists. So that as I said, I say again the mass utterly destroyeth all godliness of life, and all gods service, as by this may some thing be seen and as by experience experyence doth now teach us. For it cannot away with that which is the rote of all godliness that is gods word and the true often prechyng thereof, the one cannot but send the other out of the way, I mean aither the mass will put the pure preaching of gods word a parte and then the people perish. pro. 29. or else prechīg must put it away, as ones it did with us, and still would have done, if we had been thankful to god for preaching and preachers, and if we had had a lust to have lived as we have heard. Iuste therefore art thou oh lord thus to pūesh us for we have deserved it

Oh in thine anger remember thye mercy, be not angry with us forever. Turn to us again oh lord god of hosts, look merelye upon us and we shall be saved, thy will be done & not mine.

Thyrdlye y ^e mass is not only besides Christ's institution & ordinance, but it is utterly against it & perverteth it horrible I mean this as concerning y ^e supper and sacrament of Christ's body and blood.

For whear he did ordain his supper to be a memorial of his death and passion, and therefore in the celebrasion thereof the lords death should be preached out till he come, as Paul writeth, I pray you who heareth any thing hereof in the mass? Nay they are wise enough to keep in that. For when that is spoken of men cannot but see thereby forgiveness of sins to come to such as believe freely, and so falleth there marte. Christ ordained his supper to be celebrated and received of the congregation, and therefore paule willeth the Corinthians to tarry one for another that they might all receive together. But all mē se that hear is no such thing. Chose the people whether they will come or noo, syr John is a kyn to the tide, he will tarry noo man, if he have a boy to answer him amen, or if he tarry for the people, yet get they no parte with him, all is to little for him self where christ yet byddeth them: do this, that is distribute, and give, take & eat as he did. Christ ordained this supper to be a taking matter. Take eat (saith he) but y ^e mass is a looking matter, pepe, see, loke stoop down before. &c. Christ would the celebrators of this his supper to be assured that his body was brokē, for them and his blood shed for their sins as they are assured, and in possession of the bread they eat, and the wynne they drink, but leste they should be certain thereof, the mass and her miniō the priest will spare nothing to the people to eat or drink with him No at no time the people must have their right. For the cup they may none kiss, and yet chryst bad them all drink of it, so is his will. But our papists have another will which the mass mongers will more wyllinglye follow then gods will. Christ never mente that one should receive the sacrament more for another, then he would one should be baptized for another. I would wish the mass priests were a while in corporal food so served, as they serve their brethren in spiritual food I mean that the people should dyne & sup for them a nother while, to see if that would feed them. Oh that men had as great a feeling of the hunger of the soul, as they have of the hungre of the body, surely they would not then be thus mocked. But because herein I would but touche and goo: this shall suffyce to the dyligente for an occasion to see y ^e mass to be a let, yea an overthrow of Christ's institution concerning his supper. For now people think they serve god in coming to se the sacrament. But if they knew they despleasyd god, if they gave not them selves to the often and diligente receiving it with reverence (as divers canons compel, and the doctors cry out thereof) the mass which marreth all, could not be in place. For it cannot be but either the mass must drive away the ryghtvse of the Lord's Supper, or the lords supper ryghtlie used must drive away the mass. For the lords supper rightly used is when the congregation gatherred together receiveth the sacrament in both kinds as christ instituted? But the mass is when one priest like a churl choppeth up all alone and blesseth the congregation with the empty chalice saying Ite missa est. After the popes ordynance. The one of these two cannot but dry away the other as experience teacheth us again hear in England a just punishment for our unthankfulness and horrible contempt of such an heavenly banket: we were but swine and therefore not meet that such a perle should longe be put before us. The stynkyng mass with the garlyke and onions of Egypt were a thousand partes more mete for us then gods pure manna wherein was all kind of heavenly taste. Oh lord forgive us & be merciful unto us, and when thi good will shall be ones more, put us in trust with thy manna again, we will no more murmur good lord, but w ^t thankfulness and diligence fill up our Gomerres daily till we come into the lande of promise thy heavenly rest and joy.

I will not now speak how that the sacrament in the mass used to another purpose and ende then christ ordained it yea to an ende clean contrary (as alredye I have shown) is no more Christ's sacrament but a deuelyshe Idol, even as if a man should carry about w ^t him or before him the water of baptism as though the holy ghost were there enclosed, and so now new mē to worship the water. This which hitherto I have spoken shall serve to give men occasion to way with them selves how great & detestable an evil the mass is.

We see plainlye that it is ageinste christ him self, ageinst his preisthode & so his kingdom, ageinst his death & sacrifice, & so ageinst our redemption, ageinst his worship & true service, ageinst faith, ageinst prayer, reap̄taunce, & y ^e ministeri of gods word, ageinst his ordinance instituciō commandment & gospel I pray you what cā be worse thē such an one? if ever there was idol who seeth not this to be beelzebub, the chief of all ydolles? If ever Antichrist had child or daughter this mass is y ^e moste pestilence and perniciouse, under the name of chryst it destroyeth christe, under the title of gods service, it destroyeth gods service, under the color of the church it destroyeth the church. If Christ be dear, if his death be dear if his kingdom and presthod be dear if his service be dear, if faith be dear if his word, commandment & mynysterye be dear: In that this y ^e mass I mean is against thē all horreblelye it cannot be dear, or tolerable in any wise, but detestable, and monstruouse unto us all that love Christ, and be Christians in deed, and that so much more horrible, execrable monstruouslye, and utter detestablye by howe much it under the color of a frinde to Christ, and his Church is a most rank and cruel enemy, and therefore of none should be allowed, no of none should be, but detested not only in spirit (for y ^t is well known) but also in body as now I will prove by gods grace.

Furst out of the .2. commandment Thou shalt not make to the, &c. This precept forbiddeth all kind of outward Idolatry to this ende that gods true worship inwardlye and outwardlye might be observed. But now the mass is an outward Idol and the service of god thear used is Idolatry. Therefore they which are present at the mass, honesting it with their corporal presence (as all they do which being there do not in open and exterior faicte publyklye dysalowe the same) theye I say are open and manifest Idolatrers and incur the danger of Idolatry that is gods heavy wrath and eternal damnacyon: which thing I trow be notryfie, but to foolles which make sin a thing of nothing, how be it I think best to make this more plain.

That the seconde commandment Thou shalt not make to thyself any gravē Image. &c. speaketh of outward Idolatry, as the first. Thou shalt have noon other gods. &c. Speketh of inward & Spiritual Idolatry, I trust all men of any knowledge easily perceive. For when god in the furste commandment hath told us what he is unto us: even our lord and our god, with all that ever he is and hath (for he that giveth him self to be ours giveth all that ever he hath to be ours also) then of equitee he requireth that we should be content with him and give our selves to him to be his with all that ever we have, and therefore first we should have none other gods but he, that is we should trust in none, love none, fear none, cal vpō none, worship none, but only him which El Schaddai. an omni sufficyent god, & Jehovah unto us. Now because man consisteth of .2. partes the soul and the body, in that the lord doth give him self wholye unto us to be our lord and god, he will that we give our selves hoolye unto him to be his people. And therforeas in the first commandment he wholye demandeth the soul, will, under stangynge, and heart, that is our faith fear, love, thankfulness, inuocasion, & inward adoracion, or worshippynge to be given to him only, and for his sake as he shall appoint. So in the seconde commandment. Thou shalt not make to thyself. &c. He generallye requereth for the outward service of him, that we should follow his word in seruinge of him, and take it no less thē Idolatry or Image service, whatsoever thing is invented by man, saint or Angel, and not by him conseruing his worship and service.

And to say the truth it is no meruell for we see that there is no acceptable service don to man except it be according to the will of him to whō it is to be done and not simply according to the will of him y ^t doth it.

Now in as much as none knoweth the will of man but the spirit of man and he to whom by his word or significacion he reuelleth it, shall not we, yea must not we of necessity give so much to god then it is requesite that in gods service which is acceptable to god, we must have for it the word of god, & not simple, our good ententes, the wisdom of man general counceils custom, doctors, acts of parliement or goodlye outward shows & apparaunces.

For as christ saith that which is in great estemation before men is abomynacion before god, if it be not according to his word. But of and for the mass whear have we gods word? Nay halas (as I have alredye shown) it is a pitchye patchet pooke made of many a man, and that at diverse times and is clean contrary to GOD and his word.

Therefore it being done to y ^e service of god (as it is done) it is abomination & a great Idol in gods sight. So y ^t the conclusyon of my reason is strong that such as dishoneste it not by their absence, or by there word and faict publyklie when they be present at it, but being there only in heart disalowe it y ^e same whosoever they be are grievous sinners and breakers of the .2. commaūdemente and so gyltye of the threate following, namely of gods visetacion, upon their childerin for their sins, into the third and fourth generation, for in that they dysalowe and disworshyppe it not with their bodies, they do worship it although they how not down to it as moste men do. For in gods service their is no mean: he y ^t loveth not hateth, he that worshippeth not, disworshippeth and so contrary wise.

But to make all as plain as a pack staff, let us note that their are .ii. kinds of Idolatrers, one known to god only, the other to man also? To god only are they Idolatrers which serve god in the sight of mā according to his word, but their hearts are hastynge, deceyuable, gylefull and hypocritical in gods sight. To mā also ar they ydolatrers, which worship contrary to gods word of this later sort of Idolatrers, theye are three diverse kinds, One of them which be obstinate defenders of their Idolatry against gods word and manifest wrytine weritee, which they seeing will not see. &c. And therefore justly of god are blinded as y ^e wyckēd bushoppes and prelates of the papistical church be with there champions and parasites. These had need to take hede they sin not against the holy ghost. An other sort is of them which are semple and ignorant, who through come error are seduced being persuaded that the thing they do pleaseth god, & is gods true service, such are the semple souls of the country, whose eyes god I trust will open in his time: that they may see his truth? as if they would be so delygent to inquire there aboutes as they are in goyeng any journey which to them is unknown of such as they mete with all, they could not but easily and soon perseaue, and therefore ignorance cannot excuse there wylful negligence, howe be it, it is not to be doubted but that god in his time if they reject not his grace will open to them his truth. Let us as be careful we confyrme them not in there error, by haltinge and bearing with them in this their evil, so priuatelye after our vocasion and as we would be done by admonyshe them of this arrore above all things prayeng unto god for them, that with there blind guydes they fall not into the pit of perdition. This of Idolatrers is nothing so evil as the other, for the other do sin ageinst the holy ghost it is to be feared, but therrore of these is sauable. The third and last sort is of them which in deed know the thing they use is not allowed of god & therefore in heart they consent not unto it, although outwardlye they seme not to disalowe it, Theis are unlike to the seconde, for they fall of simplicite and of a zeal, but not according unto knowledge but these do it wyttinglye and for lack of zeal and yet of knowledge and therefore surely ar much more to be blamed then the other to whom they are a grievous offense confirming them in there error, that therein they should continue with out conscience. And such be our mass gospellers & popish protestātes which can serve both god & mammon, take Helias parte, & baall priests parte, carry water in y ^e one hand & fire in y ^e other

I would wish that inche as •• ese be would mark with them selves y ^e causes wherefor they goo to the mass which they know is evil, if they do it of obstinacy & malice, then are they to be rekened emongst the number of the formest sort which ar to be suspected of y ^e sin against y ^e holy ghost? if thei do it to get ani wordlye estimaciō or promociō therbye or to keep still that which they have got ten (as I fear me many do) let them dread that they doing as Judas did drink not with him at the length. If theye do it for companyes sake or neghborhode, let them consider the thing better, & mark into whose company they are called. 1. Cor. 1. And so set the example of Jehoshaphat companing with Ahab to his great perail, and divers other mo examples, whereof the scripture is not barreyne. If they do it for fear of loss of Goodes, Name Frendes, Liberty, life. &c. Let them consider that Jesus Christ affirmeth such as be not ready so to do, in no point the same to be worthy of him rede the places. And here unto lett them cōsyder what estate they be in as whether be publyke or private persons, learned or unlearned wyche ar pore young or old master or servant householder. &c. these all considered and the horrible greatness of the evil theye alowe and confirm by their not disalowinge in deed with examples of gods plagues upon such as have dyssembled so with god, and mā, will help to make away theē out of their securite to repent, if they be fallen, and to take more hede if they be not fallen, y ^t which thing god grant. Amen.

But now to bring more reasons to prove that to be at Mass in body & not openly to disallow it is sin although the spirit and heart enosente not thereto. Alredie out of the .2. commandment we see it is Idolatry. Now lett us see how nere it toucheth blasphemy out of the third cōmaundemente. Thou shalt not take the name of the Lord thy god in vain.

Here out we may well gather that to be at Mass, and not as in heart so in word openlie to reprove it, it is a breach of this cōmaundemente, term y ^e sin as we will. For the end of this commaūdemente is not only to inform our tongue how that we should abstene frō taking gods name in vain, but much rather how we should use the name of god in prayer, confession of gods truth and religion, thanks giving and preaching purelye the gospel 〈…〉 nisters) if we be none, 〈…〉 three, prayer, confession, an • • gyuinge pertain unto us of wha • 〈…〉 soever we be.

Now what vsinge of the tongue in thankesgyuenge is in them which are present at that which over throweth utterly the true worshiping of their christ and god without reprouinge it? what confessing of religion doth their tongue exercise, which hold there piece and withe there presence do honest that which setteth up another salvation, thē that which Christ brought and bought dearlye by the shedding and price of his precious blood? what use of their tongue in true prayer have they, which in holding there tongue, say Amē, to all the blasphemous prayers of of the Mass? if in deed their Christ be between the priests hands, if y ^t which the priest doth be the self same sacrifice which christ did on the cross him self for our redemption: then let them hold their tongue a gods name, & do as they do. But if their Christ be in heaven on the right hand of the father, concerning the corporal presence of his Humanite as he is every whare by his virtue gra •• 〈…〉 divinity if Christ's sacrifice 〈…〉 be but one, and never more to be •••• erate in that god hath given them tongues, and now commandeth them not to use the same in vain lyeng then to their • eet • b when he would them used and exercised in confessing him before men, I would they would tell me whē they are mute & play mōe at this horrible dishonore done to their sovereign lord? why take they his name being called on them as on his people in vain. The name of the lord our god is called appon all that be his people and that not in vain but to be called apon, praised and confessed of them all when aither his glory, or their brothers necessity requireth it. But (to omytte the necessity to our brethren in this case which nyppeth the conscience I trow) where doth gods glory more require, that we should confess his name and true service, then in y ^e mass, which of all things that ever was is most horrible adversary to it.

Conclude therefore I well may that it is a thorough out breach of this commandment and a taking of gods name in vain, to be at mass and not reprove it. And what the punishment of this commandment is god showeth when he saith, that he will not hold him giltlesse that taketh his name in vain, loke well her • ō gylties though you be before the magistrates here if in bodelye presens you honest it, yet you ar not gylties before god. Chose now therefore whose hands you will fall into: if into gods hands that is horrible and none can deliver you, if into the hand of man, suerlye they cannot pull as much as one here of your heddes further thē your good father will y ^t is then shall make to your eternal joy. Let us now go to the fourth commandment of the sanctifieng of the Sabbath day and we shall see no less occasion then we have done to gather going to the mass and not dysalouynge it puplykelye in word and deed to besinne and a breach of this commandment Also for in it the Lord requireth rest from bodily labor to the ende of sanctificacyō (except we should put no difference between the end of rest on the sabbothe day appointed to man from that which is appointed to the beest) Thende therefore (I say) of the rest in the sabbath to man is sanctificacion that is man is commanded to rest frō bodelye labor and other exercises, that he may with diligence and reverence hear gods word in his ministry, learn his law use his sacraments and ceremonies as he hath ordained conuent to come prayer in the place appointed and other holy exercises helping to the conseruacion of the ministry, propagacion of the gospel, and encrese of love and charity one towards another all which things still remain to us, commanded in our resting times from our travails, and labors for this life, although the Jews. vii day be abrogated and takē away. This considered who cannot but see the mass which maketh to the prophanacion and vnhalowing both of body and soul to be for bydden? if the ende of my rest should serve to sanctifycasion, thē can it not serve to the mass which is abomination? if I may not use my rest simply for the pleasure of my body which god alloweth except I look to another end, namely y ^t I ma be more hable to endure the works of my vocation more to gods glory & my neghbors commodity, much more then I may not use my rest for the pleasure of another in that which god dysalloweth.

But to make this more evident, No man of any reding or godly consideracion of the scriptures cannot, but see y ^e principal thing god in this commandment did respect was the minestere of his word and sacraments, by the which god gathereth his church, increaseth hit and conserueth, it and therefore of all things he could wurst away with the breach of this commandment rede how he commanded the man to be stoned to death for gathering sticks on the Sabbath day and in the prophettes how he cried out all was marred, when this commandment was broken. Now the mass (before I have shown) is the only weedynge worm & rooting sow of the gospel and sacraments for being truly preached and minystred so that where soever the one is the other can cannot be. True preaching and massing, true vsinge Christ's supper, and syr John massers dyner be as contrary as light and darkness wherefor as the mass is the ende of Satans commandment and dyrectle impugneth the ende of gods commandment berre, as the mass doers greuouslye offend, so the mass herers and seers w ^t out disalowynge it openly run into the same perrell and vengeance of god that is to the gathering of stakes to be burned in hell fire look well therefore hereon. The pope & his prelates sayt, if thou come not to here Mass, but dysalow it thou shalt frye a fagot in smith feld. God almighty saith if thou keep the not from the mass, or if thou come to it and do not openly dysalowe it thou shalt frye a fagot in hell fire. Choose now whether thou wilt take hede, in flyeng frō the smoke thou shalt into the fire, make not man thy god but fear the lord & sanctify him in thine heart, pray with dauid: oh lord knytt and enforce my heart truly to fear thee. &c As now out of the furste table I have shown that every commaundemendemente their in is broken by hearing & seeing Mass (for there is no cōmaundemente broken but the first commandment is broken to fore) so could I show out of the second table that it is a breach of all and every commandments there, it confyrmeth the magistrate in his evil, when he seeth men without gaynesaying obey his law as though it were good and godly, so that they which hear mass at the commandment of the magistrate ar partakers also of the magystrates evil, by their disobedience to god in this point confyrmyng y ^e law, for if they would disalowe it and obey god more then man giving their heads to the block, rather then to hear or see mass, it would not be but as the wicked law would be infyrmed so the magistrates would call the matter into a further inquiry and so the truth to take place.

Agayne it is a murtherynge of the soul, and the mass mungers are procurers and a betters of other to faule into the destrution of their souls

Moreover their baudes to bring the spouses of Christ to be come Satan's whores.

Besydes this they that are mass-hunters are receyuers and concealers of theft and spoylinge of christ and his glory, yea vndoubtelye they are treatours & giltye of high treason ageynste god.

Last of all they are false wyttenesses againg their neighbors, against gods church, as though the mass church were y ^e catholic church, yea ageinste Christ and his ward by their going to mass, therebye wyttenessynge the mass to be a true service of god and a badge of his church, where there own conciences say they lie and so condemneth them.

As for the last commandment of lustinge in that the same is an inward thing, as the furste commandment is and this which I spake of, namely going to the mass is an outward act I cannot therefore well apply it to thē albeit to say the truth there is no sin counted outwardlye, but these .2. comemaundementes, the first and the last, are broken before the sin come to the knowledge of any man.

And thus it is plain enough I trow the hearing or seeing of Mass, although in spirit it be aborred is no small sin, but such a sin as breaketh all gods law generallye, and every commandment perticularlye oh then howe grievous a sin is this, look well on it my dear brethren (to whom this my semple counsel shall come) in the tender mercies of god I beseech you. If he that contineweth not in all things written in gods law be accursed. Halas howe terriblie is he accursed that contineweth in nothing, but is a transgresser in all things.

And such be popish protestauntes mass gospellers, or as they would be called bodelye mass mungers and spiritual gospellers.

Now although this which I have occasioned to be marked out of the decaloge or ten commaundemētes be enough for this matter, yet will I hear to add some moo reasons, or at leste occasion men so to do by collectinge and gatherynge divers sentences in such breuytie as I can.

1 He that is not with me is against me saith our savior, and he that gathereth not with me scattereth abroad. Now in that the mass is neither christ nor in any point with him, but of all things on earth most a geynst him (as before I have shown) let them mark what they do by this sentence of christe, that goo to Mass, and if they be not willful blind, they shall see y ^t they arr against christ, that is antichristes in this pointe, and gather with y ^e deuel.

2 Woo be to him saith the truth by whom an offense doth come, that is which doth or saith anything whereby ony are justly occasioned to evil, letted to do good, or confirmed in there naughtye doctringe and customs: It were better for such (if chryst say truly) to have a mylstone hanged about their neck and to be cast into the bottom of the sea. And will you yet go to mass then to occason others to go with you, to let the godly, which would not goo if you went not, to contyrme the papists in their Idolatry.

3. Paul willeth us to gloryfie god in our souls and our bodies, as well requyringe the body to be applied to the setting fourth of gods glory as the soul, and no meruel for god hath made it is temple, that his holy spirit should dwell therein, and gave his precious blood also therefore, that it might be in eternal felycitie with the soul: yea he hath coupled our flesh in him self unto his god hedde to be one person one chryst, god & man so great is the dygnitie thereof, and therefore full worthily warneth paule, that we should keep our selves clean from all that which would stain not the spirit only, but y ^e flesh and body also: so that a man w ^t half an eye may see the mass sayers and seers in body though the spirit be absent little to consider what they do.

4 Paul would not allow a christē to come to y ^• table in the idols temple lest thereby the weak brother might perish. And would he allow coming too mass (trow you) which is another manner of mater.

5 If that the thing were indefferente or lawful to be present at mass in body, in mind disalowing it: yet in that the end of our lybertye is not what we may do, but what is best to be done, what most edyfyeth, seeing y ^t going to mass is so far from edifyeng, that it destroyeth, easily may we se that it is not to be used.

6 But halas this is far from lawful (It is a be haven an house of iniquity & paule willeth that they that cal on the name of the lord should depart frō iniquity, and how then should they come to mass, if they should depart from it.

7 If I should build up again that which I pulled down, I thē should make myself an offēder saith the apostle & what be they then y ^t now by going to mass build it up again which by goig from it, and speking against it have holpen to pull it down.

8 What agremente is there between light and darkness, what concord is w ^t christ and belyall with the Chrysten and the popes minion, the mass I mean with the temple of god and ydolles saith paule, wherefor come away from the mass saith the lord and separate yourselves from them that come to it and I will receive you.

9 Paul would have the Corinthians to shoone the company of whoremongers, and Idolatriers▪ and will he lycence now them to come and company with massers in theer chiefest Idolatry This were to make paules preaching not yea yea, and nay, nay, but yea, and nay.

10 If any man come unto you saith S. John and bring not this doctrine with him you shall not so much as great him, lest you be partakers of his evil And what doctrine is more contrary to god and his gospel, then is the mass The mass sayers then and approuers should not we seek to, which may not receive them if they should seek unto us except we would comunycate with their evil.

11 No man that putteth his hand to the plough and looketh back is mete for gods kingdom, much moore then are we vnmeate therefore if we I say not loke back, but run and go back to see and hear that which justly we have forsaken.

12. What happened to Core and his allowers that he should take on him the preisthode without calling, and will nothing happen to our arrogante massers that without calling take vpō thē Christ's preisthode, & to such as allow and seme to allow them. Rede the history. Numery. 16

13. John the Euangelyst durst not tarry in the house where Cerinthus y ^t Heretike was which denied chrystes manhod, and indeed the house fell and flewe him & all that ever remained in the house with him. And shall not we fear gods vengaunce to be in company at Mass with her mynions, which deny christ both god and man making there own handy work as good as he, yea he him self say theye?

14 Oh deaf ears, that will not hear the blast of y ^e Angels trompe warning us to come frō amongst these whorishe Babylonians, belly god massemōgers lest we perish with them.

15 Lothes wife looked but back and was turned in to a salt stone. And so are the hearts of our popish protestaūtes I fear me hardened from fearing god in that that they look yea go back again to their sodomiticall minion.

16. The good father Mathathias would in no point dissemble, as though he had worshipped, but our Mass Gospellers are far unlike to him.

17. We pray to be delivered frō evil Libera nos a malo: and yet we knowing the mass to be evil resort unto it.

18. What so ever is not of faith is sin, but to goo see or hear mass, though but in body is not of faith: for faith hangeth on gods word, and gods word is not herefore. Therefore it is sin.

19. Happy is he that condemneth not him self in that thing which he alloweth: mark by the contrary whether our mass gospellers are not vnhappye and accursed by Paul's judgment.

20. Halting saith the Apostle hindereth, yea bringeth out of the way. And what other thing is it to go to mass in body and to be away in spirit, but a plain haltynge, a seruinge of two masters which noon can do, if Christ be true.

21. If John were judge these bodelie Massers should drink w ^t their brethren the Baalites. Read the history and see whether he judged not of their outward coming whose servants they were.

22. Ae that denieth christ before men, shall be of him denied before god. But mass hearers deny christe before men in faict & deed although in tongue they profess otherwise. Therefore I advise them to take better heed. rede Titus. 1 and there shall you see, y ^e denyeng christ is in faicte as well as in words.

23. S. Paul to the belief of the heart requireth the confession of the mouth: houbeit our popish protestauntes think this needs not. But yet Christ saith he that is asshamed of me that is of my true religion & gospel before this faith less generation, I wild asshamed of him before the Angels of god in heaven. Oh heavy sentence.

24. He that toucheth pitche shall be defiled there with saith Salomō. And shall not there bodies be somthyng smytted with the fylthynes of the mass that honest it with their presence.

25. If in thold law the touching of a carrion defiled him that touched it, at the least for a days space: In that there is noo caryon so stinking in gods sight as the Mass, let them that goeth to it how soever he be minded know y ^t he is defiled so foul that all y ^e holy water in Rome, Parys, and London cannot purge him there from.

26 Unto these our Popish protestātes I cannot but say as Helias said, how long will you halte on both knees: if god be god follow him: if the Mass be god & gods ordinance follow it.

27 When Helias lamented y ^t all was gone a straye but he, all were defiled w ^t Baal although in heart there were many hated bal as thei thought & would have confessed if Jezebel had not been. God said y ^t he had left .7000. which had not vowed there knee to Baal: he saith not which in heart hate Baal: but which hath not bowed their knee to baall: of y ^e outward sign demonstratinge his servants. And so now let us not think good brotherne, any to be his true worshipers: but such as not only in heart but also in deed deteste the Mass.

28 S. Paul willeth us to separate ourselves from such as teach other doctrine and will not consent to the sound doctrine of our savior Jesus christ. wherefor in that the Massers teache another doctrine thē christ or his Apostles ever taught, and by their Massinge depart from the sound doctrine of Jesus christ by godddes commandment we must separate our selves from them, as no part of Christ's catholic church, brag thei thereof never so much.

29 Peter would that we being an holy people should be pure not in a piece but in all our conversation, & Paul would that we should absteiue, ab omni specie mala, from all apparaunce of evil being as light or Lanternes in the meddest of a froward generatiō and not darkness as y ^t be. And how may this be? for south by holding fast the word of god and following it, for so he teacheth there. Rede the place.

30 Azarias & his .ii. companions knew they could not but displease god, if with any outward show they should have seemed to allow the Idol Nabugodonozer caused to be set up, and therefore hazarded the fire: which our Mass gospellers will not do, to altar and turn the Queens heart, as by theys .iii. not obeyng Nabugodonozers precept, god turned his heart.

31 The body shall not be partaker of y ^e sentence given to the soul in judgment of that whereof in this lyef it is not partaker with the spirit and soul. This is Tertullian's reason, liber: de resurrrexcione earnis.

32. If thine eye be single and true faith in thine heart, then all thy body and actions cannot but be pure.

But if they be dark, it is a token thine eye and light with in thee to be darkness. This argueth saith to faith in thē which file their bodies in being present at the mass, for as it is impossible light to be in an house and not to show it self at the slyfiers, door, and windows of the same. So is it impossyble true saith of gods gospel to be in the heart of that man which coming to mass uttereth it not by something, wherbye men may perceive the light of faith inwardlye in the bosom. And therefore Christians are called towns set upon Hylles: candelles upon Busshell tops and commanded that their light should shine to fore men: which these massing gospellers allow not, but think that a man can carry faith in the heart & not utter it at the Mass in word or deed, where it is no more possible, then a man to carry iyer in his bosom, and not to burn his clothes.

33. Our felloushippe (saith .s. John) is with the father & with his son Jesus christ: he saith not with y ^e mass which in mere darkness, and therefore to signify the same, god hath suffered them to show it by the light they must have at it. And further that theye that go to it wote not whither they goo, nor what they do, our fellowshyppe I say is w ^t god y ^e father and with his son Jesus chryst. But yet so, that we must walk in light for else we lie and the truth is not in us. But to make an ende of collectyng any moe reasons to prove y ^t which all wise men see plainlye, namely, that they grevouslye do offend which honest with their presence gods grettest enemy upon earth the mass, and do not dysproue & disallowe it not only in heart but also in deed and word openly, for else openly by their presence they honor it, the priest praying especially for all that be there present and as they affirm) receyuyng for all, & also turning him self diverse times to the congregation with his don̄s vobiscum the clarke answering in the name of all, et cū spūtuo, and other respondes, so that y ^e standers by, if they openly disprove it not, are partakers with the priest of his idolatry, & false serving of god, as Paul saith, thei which eat of y ^e sacrifice are partakers of y ^e altare. they which are at the Mass are partakers of the mass 〈2 pages missing〉 the mass, that is Idolatrers, false worshyppers of gode, blaspemers of christ destroyers of his death, merits sacrifice, preisthod and kingdom, destroyers of the ministers of his gospel and sacraments, destroyers of faith, repentance and all godliness. Sūma they are Antychristes, Antichrists (I say in body, though they feane there heart to christs) but christ and Antichrist cannot dwell to gether) and therefore if they be there & hold their tongue thei cannot but cryeon day, ve mihi quia tacui, woe is me, because I held my tongue.

Oh that the latter ende of the .1. cor. 10 were well weighed namely how that in wurshipping god contraie to his word, as y ^t massers do, we have fellowship with his devils, then I trow his exortacion would take place, where he saith, see that you give none occasion of evil to any man, but seek to please that way which may help to the salvation of others, and not to y ^e destructiō of others: as all they do, which being at mass & see their brethren take it for a gods service, it being a very deuiles service, lay a Pyllow & a Cusshen under there knees & elbows to hold on still & so to increase gods further vengeance as in England in England we do. Oh lord be merciful unto us, and forgive us, open our eyes that we may see thye truth, and work in our wylles that we may embrace, love and have lust to it to live it, confess it, and suffer gladly loss of friends, name goods, & life for it. Amē Amen. Now let us se how much the reasons of our popish Protestauntes are of force, Fyrst they say that god is a spirit & therefore in spirit to be served, so that it forceth not though y ^e body be at Mass if the spirit serve god and be with him. To this I answer, y ^t though god be to be sirued in spirit: yet not alone in spirit but also in body & therefore Paul willeth us to glorify god in both. and prayeth also that god would sanctify & make the body perfect as well as the spirit, Whē our savior saith. John. iiii. that god is to be served in the spirit, a man that marketh the text before and foloīge cannot but se how y ^t our savior would have it opposed and set against the corporal and exterior service of god which was used of both the Jews and Samaritans without the spirit and veri •• e

The Jews services instituted of god were void of the spirit and spiritual exercise of faith in the promises & Messias, so greatly was religion corrupted and gross ignorance increased. The Samaritans services of god were not only void of the spirit but also of verite, for they had no word of god for them. Therefore saeth our savior that god must be worshipped in spirit & verity, that is to say, not in all external services but in such, as he hath appointed ones, or rather then would appoint (for y ^e verity of that figuratyue service was come) and not only in this externallye, but also spirituallye with thexercyse of faith in his word and promises Now then I pray you what have they won of this sentence: why do they not rather by serving god in the spirit understand the same to be required in his exterior service, which else were hypocrysie, then by it excluded that which god would not have excluded, I mean thexterior works and exercises he hath commanded, by this means take prechīg away, vocal prayer thanksgiving, obedience to the Magistrates. &c. and all exterior things and so they shall shewether selves Libertines: as though whoredom, Murder, and all exterior evils were no euelles, for this can they do outwardly, and yet there spirit is still with god what & if any of their wives were taken in another man's bed, think you they would be content with this excuse, that her heart was not there though her body was in bed: hence forwards therefore lett them learn to put to the spirit. This word veritye also, as our savior doeth: or else they must be as much blamed for taking up to sone, as the papists ar for beginning to soon. for still they begin at hoc est corpus meum, where they should begin at accipite comedite, take and eat: or else god is not bound to keep his promise this is my body because it is condicyonal, requiring our obedience of taking and eating which thing maketh ageīste the marte, if men should know that hoc est corpus meū were not true to any others but to such as do in deed take and eat the sacrament as he commandeth that is in faithful remembrance howe his body was broken for their sins. &c. so I say should they do to y ^e worshippynge of god in spirit & verytye: and thē would they use this sentence no more to cloke with all their dissimulation and hypocrysye making menn to believe to believe they serve god as they do whenin heart, yet these men do say they detest that kind of serving god. Thus much for the first reason.

2. The .ii. reason is that it is no more sin for a man to be at mass, in body so that in spirit he alowe it not, then it was for the prophets, Christ and his Apostles to be at the Idolatrouse sacryfices in the Temple of Ierusalē with y ^e priests, bushoppes, Scribes and Pharisees. This is there secōde reasō, which I will answer, when that they shall prove either y ^e prophettes either christ & his Apostles at any time to have been present and comūicate with the presses in any Sacrifice or Ceremony which was not according to gods word and commandment, how be it to say y ^e truth there was never amongst the Jews in y ^e temple of Ierusalē any such ydolatrie as the mass. The prophettes, christ and the Apostles came to the temple at Jerusalem & there used such sacraments, Sacrifices and Ceremonies as god had institute, but where did god institute the mass? where alloweth he any service to be done in an an unknown tongue: where taught he adoracion, eleuacion, reservation, and such horable prophanaciō and gasyng on his sacrāentes? where taught he praying for y ^e dead or to y ^e dead, where ordained this sacremēt to be eaten up of one lone? where is there sacrifice of y ^e Mass y ^e principallest thing in y ^e mass, where I say is it founded in gods word? but what go I about to reckon y ^e things in y ^e Mass besides gods word: in y ^e there is nothing in it being placed and used as it is, but y ^e same is contrary to gods word. even as the holy prayers in exorcysmes and coniuringes are there placed and used not holy prayers, but horrible blasphemies. So that the sacrificies and ceremonies used in the temple at Jerusalem where nothing like to our mass, nor our mass like to thē: but rather like to those sacrifices which were at Bethel and Dan. & in their orchards Groues, woddes, Hilles. &c. Theis Sacrifices had a show of gods word & in fact and apparaunce, they were the self same, which were in the temple at Jerusalem. As in the temple they slew and offered Rammes, Lambes, Gottes Oxen. &c. so did they in Dan, in Bethel in there groves, hylles. &c. But yet y ^e one had godes word, and therefore thei were of them selves gods siruice not wythstanding 〈2 pages missing〉 priests concerning them, But the other had none of gods word and therefore were Idolatry and y ^e people idolatrers wherefor all good people, in the trybes of Isarael came up to Jerusalem to the sacrifices there. and left. Bethel & Dan to their grett peril as we rede of Tobias. And to I pray god that many may here of our English gospellers, y ^t they will auenture their lives and goods rather then to come to Mass wherein though there be the pistell gospel sacrament, some good prayers, giving of thankes &c, yet in that the same be not after gods word but after the imaginaciō of man, all and every parte thereof ys leuened & soured with the little lompe, nay? massy piece of leaven papistical or Antichristian y ^t is, is idolatry to speak plain englyshe: and who so cometh to it be idolatres, how so ever hearts their seme, if outwardlye they make it not known. And thus because this reason is sufficiently answered, I will goo to the third.

Naaman (say they) was bydden of the prophet to goo home in peace all should be well, although he went in to the temple of Remmon to worship in body, his spirit and heart being all set on the god of Israel wheruppon they gather that although the mass be evil yet it is no offense to be at it in body, the spiryt being absent with god.

For answer to this reason lett this suffyce: furst y ^t this Naaman was but an yonglyng in gods religion a .iii. hours byrde and therefore not to be conterred with, unto us English men in this case which should be past milk I trow now if a man have respect either to the time of our baptism, of the pure preaching of the gospel which we have had .vi. or .vii. years. Again the syrians to Naaman now were not so nere as we be one to a nother, being Baptized into one body besides this Naaman acknowledgeth his fact to be sin & therefore desireth the prophet to pray to god for the pardon of it, when he should commit it. but our men excuse their going to mass, as a thing not faulti: last of all the prophet doth not excuse y ^e fact, nor saith not that it is no sin, but vade in pace, go in peace: as though he might safe, go this ways, trust in god, he will teach the what to do, & guide the w ^t his grace otherwise, than y ^u art aware of. And suerlie it is not to be doubted but god did so, he knoweth full well full well how to pull out his people frō the peril of temptation. we rede not y ^t he went into the temple of Remmō, as soon shall we find that god turned the heart of his master the king, aither frō his Idolatry, or frō fantasieng Naamā as he was wont. As soon shall we find y ^t Naamā was strēghtned to obeie god more then man, as we shall find y ^t Naaman went into Remmons temple with the king. The prophet bydding him go in peace down some way y ^t god would preserve his servant from evil so that we may perceive thes example of Naaman little shaddoweth the fact of the popish protestātes. Suerlie this is but one of Adams aprons. In those days the knoledge of god was nothing so much & manifest as it hath ben, scythē chrystes coming especialie emongest the heathen for the good men emongest thisraelites were but as chylchyldren (so Paul calleth them) in comparison to that we Christians in time of the new testament should be. Chyldes age is past & man's state is now come. Therefore god suffered many things w ^t them, which he will not suffer with us: evē as y ^t father will bear mani mo things at the hands of his son being a child then being at full groweth & mannis stat. Why rather do not we set before our eyes Azarias and his fellows which would not bow there knees to Nabugodonozers Image? why s • tt not we for our example to follow the seven thowsande Israelites which would not bow their knees to Baal? why doth not the fact of Mattathias move us? why forgett we to look on the example of y ^e woman and her .vii. sons? Rede y ^e story shall thexamples of one heathen prevail against so many example of others? & that in the old testament? what a shame is this for us that be in the new testament and in y ^e last days of it. For suerlye the coming of our savior will shortly appeire in glory with innumerable martyrs which coragiouslie aventured not goods, but life, rather then they would be stained in soul or body, to our shame and confusion if we play y ^e Laodiceans, be come mayre maids & seek to please men.

4. Theyr fourth reason is that they will pray to god at mass for those that are deceived therewith. And besides this they will not knock nor hold up their hands at the eleuacion time, as comēlie men do: wherbye men may be somethynge moved, the less to set by y ^e mass.

And here they bring in thexample of one Asterius which was at thedolatrouse sacryfice the Cesarians made, & by his prayer there and then obtained their conuersyon. I answer here unto y ^t there prayer here is nothing as a valeable it wanteth these wings, Faith and love to god & love to our neighbors. For where is his faith or love to god that seeth his own god horriblie dishonored, his good christe robbed and spoiled, and yet dissembleth as though he were honored, christe were magnified? where is his love to his brethrē, that seeth there souls murdered, and they redye to drink poison as apreseruatiue and yet he dissembleth as though there wer no peril: yea he will drink with them of the same cup. &c. should a man think this man's prayer is hard of god.

If god thy master and lord be dyshonored christe thy savior and redeimer be robbed, the simple people thy brethrē be murdered (as in deed spiritualie at these be done in and by the mass) why dost thou dissemble as though chryste were honored, god were served, thy brethren were edifyed? Is not this depe dissimulation, is not this lake of love to god & his glory, is not this lack of love to thi brethren and to there salvation, and is not this iniquity? for every sin is iniquity. But where iniquity hath ease & rest in y ^e heart there god will not receive the prayer, how will he hear thy prayer thē thou hypocrite, dissembler with god and man, mass gospeller. But thou kepest still thye pue & holdest not up thy hands? as though none wer papist is but such as knock & hold up their hands: as though all men at the sacring time look on thee what y ^u only do • st, as though he did eat no parte of a pudding which eateth of both thendes of it, but tasteth not of the myddest of it Is the holding up of y ^e hands so great a matter w ^t you now? what I had thought this external work or behaueour had been nothing if that the spirit had been right? Is tholding up of the hand • at the sacring time more then y ^e presence of thy body at all y ^e hoole mass? is there nothing else a myse in the mass but the adoracion of the sacrament? If y ^u wouldest men should know that thou doest disallowe it, why comest thou to it? what doest y ^u thear? doest not y ^u go to y ^e mass y ^t the magistrate might know that thou art of his religion, a good obedient subsubiect to y ^e deuelishe laws. Thus playest thou wily begile thyself. Tel me if thy servant should goo with thieves to rob thy house without gaynesaying or doing to thē, wouldest thou have him excused? And doest thou think that god will not be angry with y ^t that goest w ^t thieves to rob him of his true service & honor by the Mass? Thy servant might have an excuse to say if he should have reproved them for their fact and denied to have goon with them it could not have holȳ, but cast him away for he had no help. But such excuse haste thou none for god can deliver and help the out of the hands of all thine adversaries. Rede the story of Ieroboā, whether he was able to hurt the man of god reproving his fact? And god is the same god now. The standing of the .iii. young menn over threw the purposed ydolatrye of Nabugodonozer. And suerlie so would it do the wicked mass with us, if as obedient subjects we would obey god more then man. As for thexample of Asterius being a • sacrifice with idolatrers and prayenge there, helpeth them nothing for as he openly declared him self to disallowe their idolatry, which our mass gospellers do not: so did not he accoustome to resort thither as they do to the Mass, but only by the way happened to be thear at that time. And the thing may be more apparaunt I will hear write the story as I find it in Eusebius. At Cesarea Philippi which the Phoenicians call Paneas at the foot of an Hyll named Paneas which is y ^e head of y ^e river of Iurdane, there was a common custom emonges the people of y ^t place yerelye upon a certain solempne day to offer and slay a sacrifice, the which sacrifice by the sleight of Satan suddenlye after the slaughtor of it, vanished away: so that the people were persuaded it went up in to heaven: & therefore this was no small miracle nor service of god thaught they, and all the hoole coūtry. Now to came to pass y ^t this Asterius came by thē in their sacrifice time who perceiving that all this was doon by y ^e illusion of the dewill in bewitchinge of the people's eyes: he in his heart lamenting the error and misery, forth withe fell down on his knees and lyft up his eyes and hands to heaven ward, and withe heart and voice called upon the blessed name of the lord Jesus christe, y ^e tears tricklinge down by his chekes apace and besought christe to have mercy upon the poor people, and to deliver thē from this there error. As sone as he prayed thus openly before all the people, behold the lord opened their eyes, and so they saw their sacrifice which they thaught had been in heaven hailed over the water thear in all their sight manefestlie wherapon they amended there fault, and never used this superstition any more. This god wrought by the prayer of this one Asterius, which you see serveth nothing to this purpose. I purpose by gods grace shortly to put something forth of this Assterius and other maritres and confessores of Christ's faith to comfort and confirm my afflicted brethren and sufferers. Now will I goo to there .v. reason.

5 It is enough say theye to believe in the heart and with our mouths to confess it to god. And therefore except a man were a preacher he may not reprove or disannul the mass, yet it is but a nedeles tēptinge of god, to lose all we have, thus reasō they, but I will breiflie answer thē. Furst you make no difference between believing with the heart and confessinge with the mouth, where the one that is belief is spoken in respect of god which searcheth y ^t heart, and looketh for faith Hirem. 5. and the other is spoken in reispect of the church or men, as christ saith, he that confesseth me before men. &c And this confession Paul putteth as a plain demostration of faith in y ^e heart, so that wheresoerver it be not, faith is not Therefore this place utterly maketh against you. For by your silence at that horrible idol & enemy unto christe & his church you utterly holding your tongues declare youre faythles hearts, or else cōfessiō w ^t the mouth could not but burst out as light in an house cannot but burst out, at y ^e door & windows of the sai •• , to the sight of such as be without.

Secondelye though we be not all public ministers and preachears of y ^e gospel, yet we are all bishops one over another, and called to preach out and show the virtues of him that hath called us in to his light, so that our duty is to see as much as we can that no mā fall from y ^e grace of god (except we will follow Cain, & say who made me keeper of my brother) and whensoever occasiō is offered to set forth & show y ^e praises of y ^e lord & reprove y ^t which is evil as paul saith arguite potius, but after our vocatiō. Inded if y ^e p̄chers did their duty to disalowe & reprove this mass, we should have less cause so to do. It wer enough to declare that we alowe there doctrine but seeing that the preachers are lienge praters and the true spekers are put up to preach to posts being companiles, Bokelesse paperles and without pen & ynke (so streitlye ar they looked unto) it is y ^e duty of every Christian after their vocatiō, to disallowe all that he cannot obey and do with good conscience.

Last of all, as concerning the loss of life. &c. I can noon other wise answer then with chrystes own words; be y ^t loveth father and mother better thē me is not worthy of me: yea be that forsaketh not Father and mother, Wife and children goods and his own self also cannot be my disciple. For be that will go about to save his life shall lose it but be that aduentureth, yea looseth his life for my sake the same shall find it eternallye One day will we nyll wer, we must forsake all and parchaunce go to y ^e devil: now if willynglye for gods sake we will do that which of necessitee we must do, we cannot but be most certain to goo to god, not for y ^e suffringes sake but for his mercy and promise sake.

6. Their .vi. reasō is of charity & office▪ knowledge maketh proud, but charity edifieth: for else if we should not goo to mass, we should offend y ^e simple. I answer y ^e knowledge without charity is evil & such had the Corinthians which abused their knowledge in y ^e liberty of y ^e Gospel to y ^e sorewounding of many a poor conscience, for whom christ was crusified as our mass gospellers puse up with knowledge of the liberty of the gospel in exterior things do, thinkinge that they may go to mass and so lackynge whereof they drag, ar takē tardie with there own reason for what charity call you that which not only suffereth: but also helpeth to hurl his blind brother headlonge into the pit of perdition. But s •• rlye there reasoning as there doing showeth them to want knowledge also. For that which is spoken of indifference things, they apply to things utterly vnlaufull. For the Mass is not to be placed emonges things indiffirēt But emongest the greatesse evils for one most horible. God send them more knowledge and charity, & then I doubt not but there will keep thē at whom rather that goo to mass. For offēding but brethrē in not comīg to mass a man must put a difference between offenses, some are taken, some ar givē. The precher that preacheth gods word truly, offendes the wicked or rather the wicked taketh thereby offense, so doth the father offend the child if he be couetuose in giving, lyberallie to the poor. But this offense cometh of y ^e wickedness of y ^e evil & is taken & not givē. The man y ^t goeth to the Mass giveth an offense occasioning others to do the like, and woe be unto such: The man y ^t goeth not to mass, or if he go thither doth reprove it publicly, this mā I say giveth no offense, but the offense is taken, for he that followeth gods word to do his will can never give offense. But he that followeth his own will or reason, or the will & reason of any man in religion or gods service, the same man giveth an offense and sinneth dāynablie. Go to therefore and see with thye self in going to mass, whether y ^u doest it to do gods will or thine own, if y ^u look well on it thou shalt see it is not gods will but thine own or the will of others whom y ^u wouldest not displease but now se what Paul saith, if I should please men, I were not the servant of christe. And what saith thy consience when thou prayest thy will be done? & doest the contrary? Every man must study to please his brother, but yet to edification. But of these offenses moche were to be spoken ageynste our gospellers which have given great offenses in not resorting to y ^e communion to receive it when they might. Also in co •• minge come prayer in neglecting preaching and sermons, in abusing their liberty, in meaies, in church goods. &c.

7. There .vii. reason they gather out of Christ's words that not it which goeth in to the month defyleth man, but that which cometh forth of y ^e heart, And therefore going to mass being but an external thing, if so be the heart allow it not, cannot defile a man.

Our saviors words do not exclude outward words and works contrary to his laws, but that they defile man, as Murder, Theft, Whordome. &c, albeit these in deed spring out of the heart howbeit make the mater manifest. A difference as before I have spoken there should be put always between things indifferent and things vnlaufull. The mass & goīg to it to serve god thereby is no indifferent thing. We should discern gods creatures from mannes ignorance in y ^e abuse of thē. wine is gods creature Dronkenes is mannis error & y ^e abusīge of gods creature, the epistel gospel sup{per} good prayers, &c. are gods ordinances but the mass is mannis ignorance, and horrible abusing of those holy things. To sacrifce calves sheep, &c. was godds instituciō, but to sacrifice in y ^e groves, woddes, at Bethel, Dan, &c. was man's error and plain idolatry, as one mass is, & thei y ^t use it horrible idolatrers, so y ^t this their reasō apō this text gathered is reasonies if thei used it ageinst mannis prescriptiō of meats as though some were more holy then some, some defiled upon frydaye more then apon thursdaye &c. then used they: • rightlye Now lett us see their .viii. reason. It is Anabaptistical say they to abstain from the ministry and temple, because of others mennis faults, rather men should prove and try them selves then others. The priests ilnes or the papists error cannot hurt us it we in heart consent not to their evil or alowe it. This reason is lyk the rest. For the ministry of gods word and the man's at two things, the one meor repugnant to the other and destroyers the one of y ^e other, he doth wickedlye which with y ^e Anabaptists or Donatisses think y ^t the fault of y ^e minister or people should impair Christ's ministry or sacraments and y ^e virtue and efficacy thereof to him wards. In using gods ordinances let us try our selves and not others. But syr what ordinance of god c • l yea the mass? who taught to pray publikelye in an unknown tongue? who caught Christ's supper to be a private supper? but of this look more before. Now will I dispatch their .ix. and .x. reasons.

9.10. Bicause god beholdeth the heart and not y ^t outward apperaūce .1. re. 12 because the eyes of god look for faith, Heremi .v. Bicause the beauty of godds church is with in. psal. xiv. Therefore y ^e outward deed of going to mass forceith not, if so be inwardly it be not aproued. To these I answer y ^e indeed it is true god looketh on the heart but yet so that he beholdeth the words and works also Malachi. His eyes look on faith. But so that he casteth his eyes on men's facts also. psal. And therefore the scripture saith that godd will judge after our works and sayings rede. Mat. 25 and .12. of the words thou shalt be iustefyed, &c. Theis therefore conclude not as theye gather, but rather teach us godds privilege which we must not meddle with all: • nelie we must know the tra • by the true • es: the which fruits if at any time they deceive us, yet god can they never deceive, for he knoweth y ^e heart, be knoweth y ^e fath and whether y ^e fruts springe thereof or no, yea this sentence well weighed doch give us occasion to set the popish church to be no church in gods sight, as doth the sentence they allege for their tenthe reasons of the beauty of the Kyngges daughter, that is the church withe in. For if we be hold the face of the popish church in respect of Christ's true church whose beauty in deed is all inward being replenished with the spirit of christ and the fruits of y ^e same, outwardly being but simple, for she will add nothing to Christ's commandments in gods service and religion, otherwise then for orders sake it I say we behold the face of the popish church, lord how it glistereth & gorgiouse it is in cōparisō or Christ's true church which is deformed in these days, but by the word of god truly preachyd, the sacraments purelye minestred, and sum discipline nothing so much as hath been, might be, & should be, where as the popish church wants nothing to set hir self forth to the show as he that considereth y ^e persons Pope Cardinals, Legates, Archbisshoppes bissheppes, suffragans, Abbores, Priores. Deans, Prebendarres, archedeacons, Canons, Monks, Friers, Persones, Vicares, Paryshprystes, Mass prystes, Nuns, susters, nonices, Deacones, subdecones, &c. and a thousand moe) the pore riches, honors, promotions, lands, houses, fare, service (as singing, saying, ringing, playeng, sensing &c Impelmentes (Crosses, Chalices, relykes, Jewels, Basens, copes, cruettes Vestimētes, Books, Belles, candelles &c. He I say that considereth these things he cannot but with Samuel thinking, Eliab had been he whom god had chosen, Thynke this to be the catholic church and spouse of christ. But this sētense saith the beauty of gods paramor is within: and therefore this may be suspected to be the rose colored whore S. John speaketh of in the Apocalypse. For whom her ministers watch night & day, how to mantaine their mystres & whore, madame with indowinge her w ^t the riches, power, and pleasures of y ^e earth: where as the ministers of christs true church watch and labor howe to enryche and beautify gods people with Heauenlye riches, even with the knowledge of god and his chryste and there fore they use daily preaching and public prayeing, and using the sacrament so as may edify. They urge men to repentaūces to begī a new life, they would have men to horde by their treasures in heaven. &c. And this gayre they world lyketh not. But murmureth at the ministers, contemptneth thē, pilleth them that for poverty and lyuinges sake thee might speak to please, as experience hath taught hearin England. But to make an ende of this matter I would wish that they which use such sentences as theys be to hyde their manifest ydolatrie and fornicatiō at y ^e mass would know that their spouse is gelyouse and will as well be angry with them whoring so in their bodies, as they would be, if there wives were taken in bodelye act withe others, would they take this excuse if the wife should say: forsouth husband this is no matter for I promise you nobody, but you alone hath mine heart. &c. God for his mercies sake in chryste open our eyes & hearts to se know & love his will, y ^t we may serve him there after: God power into our harts the sense of chrystes sweet sacrifice made for our sins in his own person and by his own self. Thē suerlye we cannot but earnestly detest this mass wyiche is moste enemy • there ageinste, and that not onnelye in spirit inwardelie, but also in body outwardlye: even as all honest women cannot but be sore grieved in heart or bodelye act to depart from there husbands. The gretter love in heart the wife hard to her husband, the more pure will her body be kept from the fellowship • of others. And so it goeth with us herein le • t us therefore pray god to engraft his love in our hearts and then vndoubtidlie we will neither do nor say enyething that shall displease him. Let his word be the lantern unto our feet none other way to go then we shall see it give light before us. Let his word so lie and remain in our hearts, that it may be as a leaven in us to chaung y ^t favor of all our words and works to be thereafter Let us hyde gods words in our hearts that we sin not. Let us keep our feet from all enyiwayes that we may keep gods laws & testimonies. And here I will write an history not until for this purpose as I think.

Ther was in y ^e time of Sapores king of Persia which cruelly persecuted the Christians a certain Archebysshoppe Selenchya & Etesiphon called Simon which was called before y ^e king diverse times, but at the last bound like a thief for Christ's gospelles sake howbeit all prevailed nothing: constant he was in word and countenaūce to the comfort of all the Christians. On a day coming from the king of whom he was examined & thretned, it he would not worships the son and make a knee to it as god but in vain as I said it fortuned that one Vstazardes an ancient officer in y ^e kings court I trow great Master of his household sat in the court gates as Simeō came by which Simeon so sone as this Vstazardes did see coming forth with he arose and did reverence. But Simeon knowing that he had wourshipped the Son for fear of y ^e king, would not look at him, but seemed to cōtempne & despise him. This gaire when Vstazardes perceived so perced his heart, that he began to pull a sonder his clothes and to rend his garments, with weeping eyes, crying out and halas that ever he hade so offended god as in body to bow to the son for (saith he) here in I have denied god, although I dyde it a geinst my will. And how sore is god displeased with me whē myn old father and friend Simeon his dear servant will not speak or loor towards me. Look towards me. I may by the servants countenance perceive y ^e masters mind. &c. on this sort this Vstazardes lamented. Now syr it cam shortly to the kings care and therefore was he sent for and demanded the cause of his mourning, and he out of hand told him the cause to be his unwilling bowing to the Son, bi it (oh king) (saith he I have denied god & therefore because he will deny them that deny him I have no little cause to compleyne & morne. woe unto me ({quod} he) for I have played the traitor to christe, & have dissimbled with the my leige lord. No death therefore is sufficient for the less of my faults. &c. when the king herd this it went to his stomach for he loved. Vstazardes who had ben to him & his father a faithful servant & officer, howbeit the malice of Satan moved him to causse this man to be put to death, when he saw y ^t by no means he would alter his mind to worship with the body, the son yet in this pointe be seemed to gratefye him, for Vstazardes desired that y ^e cause of his death might be publ • sshed to be as it was, this I ask saith he) for guardon and recompense of my true service to the and thy father, Marie {quod} the king thou shalt have it thinkinge therbye y ^e when the Christians should know, how he would not spare his chiefest servants for religion it would make them more afraid & sooner to consent unto him: but so sone as it was publisshed and Vstazardes put to death, lord how it comforted not only Simeon then being in prison, but also all the Christians. This history I wisshe were marked as well of us as our Popish Gaspellers which have no more to say for thē then Vstazardes had, for his heart was with god, how so ever he framed his body & therefore (saith he) that vnwyllinglye be bowed to y ^e son we should behave our selves strongelie against such brethren as simeon did & then they y ^e sooner would play Vstezardes parte which thing no marvel though they do not, so longe as we rock them a sleep by regarding them & there companayes, as dailye we do, and so are partakers of there evil & at the length shall feel of their smarte. God guide us all with his holy spirit as his children for evermore. Amen.

Imprinted by Wyllyam Copland, for Wyllyam Martyne, and ar to be sold at his shope ioininge to the mydle North door of Paul's, at the sign of the black boy.