The Hurt of Hearing Mass, Text

The Hurt of Hearing Mass · Text

THE HVRTE OF Hering Maſſe. Set forth by y^e faithfull ſeruaūt of god & conſtant Marter of Chriſt. Iohn̄ Bradforth whē he was Priſoner in the Tower of London.

3. Kinges. 18.

¶How long wyl ye halt betwene two opinions.

Yf y^e lord be god, folowe hym.

But yf Baal be he then goo after hym.

Hering Maſſe

AL though at this preſent men cal this into queſtiō whether it be lawfull for a man which knoweth y^e trueth to be preſent at the celebracion of the Maſſe or noe: Or whether a mā beinge in company w^t others at Maſſe, in bodie be therwyth defyled, his ſpirite being abſente and not conſentinge, but rather deteſtynge and abhorynge the the abomynacyon and naughtynes of the Maſſe, or noe. All though (I ſaye) this nowe be come into queſtion a mongeſt vsus heare in Englande, eſſpiciallye amongeſt manye my good bretherne & ſuſters in London (as I here ſaye) yet I truſt it be no further but ſtyl in queſtion, I meane that I truſte men be not yet ſo perſuaded as perchaunce the fyrſt mouers of this queſtion aither wolde hauehave other ſo to thynke,Papiſtes. becauſe they thinke ſo, or els becauſe they yet thinke not ſo: theim ſelues fullye, but wolde be ſo perſwaded that as in conſyence they might be quyett,weeke goſpellers. ſo in bodye & goodes they myght lyue in reſt & ſauytye. How be it in aſmuche as this queſtion (yf a man conſyder the ſtate of the world, and reaſoning or probabilitees, whiche to a naturall man can not but ſeme alowable) maye fortune to growe to an inconuenyence to a chriſtion conſciences, and to a great offience both to god & his churche, I though it my duty as I can, to put to my helpynge hande, naye rather to beſech god in the bowles and bloud of his deare ſon Ieſus chryſt that he wolde put to his helpynge hand and by me as by an inſtrumente of hys grace and mercy, he wolde worke ſome thinge to his glorye and to the profyte of his churche. In and concerning this matter,Caluine vyrett bullinger. Houper. not that the matter it ſelfe nedeth it (for it is very playne and here to fore dyuerſe hauehave wrytten of it ynough if ynough be ynough.

But becauſe theſe tymes full of offē ces, Satans greate delygence and hys ſouldiors ſeruynge at a pinche on y^e one parte, & the in firmytes of my brethren theyr ignoraunce and ſemplecytie ſone ſeduced by the ſubtyle on the other parte, ſemeth to exacte of me and of al charytable hartes,Mat. xxv.Matt 25 as the lorde hathe lente his talentes ſo to exerciſe the ſame. The whiche thing as in dyſcharge of my ſelf here in, ſo to occaſion others to helpe y^e poore afflycted congregacion of Chryſt wyth theyr lerning and conſolacions, lerned out of goddes booke. I nowe attempte and begynne in hope of goddes greace wyſdome and holy ſpryte, which I deſyre and craue of the oh mercyfull …ather, in the name of thy dere chylde Ieſus Chriſt our onlye ſauiour and aduocate aſwell to gyde and teache me in wrytinge as to worke in the hartes of them, to whome this ſhall come vntounto by readinge that we maye know thy truth in all thinges and louelove the ſame, to lyue it for euer more. Amen.

Whether a man or woman maye w^t out offence to god and his churche bee preſente at the Maſſe wyth others in bodely preſence, in ſpirite beynge abſente, and not alowyng the Maſſe, but rather deteſting it: this is the queſtion.Reaſons to proue y^t a man may go to maſſe

That men or woman may be preſēt in bodye at maſſe wyth ſuche as take it for a gods ſeruice and a greate worſhyppynge of god, there are manye reaſons made, wherof theſe folowynge as they be the moſt probable and effectuall ſo be they in maner all that can be obiected by any reaſonable coloure.

1 Fyrſt becauſe god is a ſpirite and requereth accordynglye that is to ſaye in ſprite to be ſeruide,I…on. i…ii. Therfore the bodye beinge at mas if the ſpirite be wyth god is not materyall, or a thynge to be greatly condemned.

2 Agayne as in the olde teſtamente, when muche errore and Idolatry was in the churche a monge the byſhoppes, priſtes, phariſies, ſcribes & people, yet dyd neyther the prophetes, neyther our ſauyour and his apoſtles abſtayne frō cominge to the temple at Ieruſalem, & vſynge of the ſacrifices accuſtomed: as they wold hauehave done yf they ſhuld hauehave ſinned in ſo doyng. Euen ſo nowe it is not euel, though the maſſe be nought, & thoughe they do nought whiche thynke it a goddes ſeruyce if a man or woman do come to the churche where maſſe is, and ſo be at it, if that in harte and mind they conſente not to the wyckednes, & Idolatrie committed.

3 Thyrdlye if whan Naaman prayed y^e Prophete Heliſeus to praye y^e god wold not be diſpleaſed with him whē he ſhuld go w^t his lorde into the temple of Remmon in Bodie,iiii. kin. v although in ſpirite he wolde worſhipe the true god of Iſrael: yf (I ſaye) the prophete bad hym goo in peace all ſhulde be well: much more thē it can not be any offence to be preſente at maſſe, yf ſo be oure ſpirite talke with god and alowe it not.

4 Fourthly a man beynge at maſſe and not alowinge it in his harte, as he can not but praye to god to helpe hys brethren that theyr eyes myght be opē to ſe the euyll they do in worſhippynge god contrarye to hys word (as dyd Aſſterius, who beynge at the Idolatruſe ſacryfice the people of Ceſarya vſyd, by prayer obteyned of god, to hauehave theyr eies open & to ſee theyr error) do by hys geſture he wyl behaue him ſelfe in ſuch ſorte, as rather ſhal make men, the leſſe to regarde the maſſe, for he wil not loke vp at the leuacion tym, hold vp his handes, nor ſtroke his handes on his face, but rather knele downe in hys pue or fourme ſadlye & heuelye, as one of ſmall deuocion to the maſſe. This reaſon is thought verie probable.

5 Fyftlye a man beyng ſo ſcrupulouſe as to thynke that it is not ynoughe to be leue well in the harte,Roma. x. and wyth the tongue to confeſſe to god the Chryſten fayth, except he rune out of hys vocaſyon to reproue the maſſe, and them that come at it, as though all men were preachers. … man thus doynge can not pleaſe god, nor profite his brother, but offēd both & bring him ſelfe in gret daūger to loſe all he hathe, to be caſte into preaſon to vndoe his wyfe and chyldren. &c. Therfore it can not be but well doone, to go to maſſe ſo that in ſpirite we alow it not.

i Cor. viii1 Cor 86 Syxtlye Saynte Paule diſaloweth them that altogether folow knowledge where charitie is the thinge edyfieth, & knowledge maketh proud. Therfore in this caſe we ought to folowe charitie & not to offende our brethren tyll god revele to them as he hath done vntounto vsus.

Math. xv.Matt 157 Seuenthlye our ſauiour ſheweth it to come from the harte that defyleth the man: ſo then to come to maſſe in bodye, the harte beynge wyth god defileth not a Chriſtian.

8 Eightlye, It is the errore of the Anabaptiſtes as it was of the donatiſtes, and other olde heretikes to abſteyne frō the miniſtere becauſe of the wyckednes of others.i. Cor. xi. Rom. xiiii1 Cor 11Rom 14 But Paul wold hauehave men to proue them ſelues and not to iudge of other whiche ſtande or fall to the lorde, & euen ſo in this caſe of goinge to maſſe, let vsus know the preſt and peoples ylnes do not hurte vsus if we in harte conſente not to theyr euell.

9 Neinthyle, In Danuel we rede that god bade hym not loke on the outwarde ſhewe. for I hauehave reiected that ſaieth he For man looketh on that whiche is outwarde, but god beholdeth the harte.i kings xii So here if the harte be pure it maketh no matter of the outwarde geſture of the bodye.

10 Tenthlye, All the bewtie and glorye of the kynges doughter that is of the churche and of eueryevery Chriſtian is with in ſayth the Pſalme .45. and not wythout,Pſal. xi.Ps 11 ſo that if the hart be pure it forceth not though the bodye be in company at the maſſe with them that come to maſſe as to an holye thynge.

Theſe and ſuche lyke are the reaſons that men make to proue it lawfull for a man or woman to be preſente at maſſe, yf in ſpirite and harte they be abſente & alowe it not. But how weake and vain all theſe be, yea how farre they make agaynſte that they wolde proue, by gods grace I truſt a none to ſhowe after that I hauehave brefely touched the maſſe, what it is and how greate aneuell it is.A degreſſyon of the maſſe. For a lytle therof wyll I ſpeke, and that not ſo muche that menne myghte knowe that it is euell (for I truſte in GOD that verye manye knowe that yf ſo be they wyll knowe it) but rather that men maye better conſyder howe horryble and monſtruouſe an euell it is (the whiche thinge I fere me fewe doo) how be it becauſe yet theyr ar ſome whiche thinke reueretlie of the maſſe, and erre of ſemplecitye and ignoraunce therein, to whoſe handes this my wrytinge maye come & parchaunce do them good I doubt not but that my laboure in breflye bringynge in here, what the maſſe is, & how greate an euel it is, wyl not be thought vtterlye out of the waye.

What the maſſe is of the name of it.Conſernynge the Maſſe what it is a man wold thinke that of the name of it, eaſely it myght be lerned, but certeinly theyr is here in no certeyntie. For ſome call it an oblacion of meale, of Mincha. Leui. 6. Malach. 1. Pſal. 141. Some call it a voluntary gifte of Miſſath. Deute. 16. Some ſaye it hathe the name of ſendynge awaye ſuch as was called Cathe chumeni, bycauſe they were ſente oute of the congregacion, when the Lordes ſupper was to be celebrated. Some ſaye it cometh of ſending gyftes & almes for y^e releſe of y^e pore, which were accuſtomed to be ſent & geuing always to fore y^e receipt of y^e cōmuniō at y^e time of y^e offitory, which therof hath his nam. Sō ſaye otherwyſe, & ſōe ſaye otherwyſe againſt thē: ſo y^t theyr is (as I ſayd) no certeyntye at all to learne, what the Maſſe is of the name of it. And therfore I thinke it beſt to looke on the partes of the Maſſe, to lerne ther out that which we can not out of the name. How be it by the waye note this,The name of y^e maſſe is not autentike nor cathalike. that this name Miſſa is no where redde a mongeſt the Grecians, wyth whome the prymitiue churche dyd floryſhe, and therfore is no ſuche aunciente a relyke, as y^e papyſtes make it. For y^e Tripartite Eccleſiaſtical ſtori whiche was wrytten in Greke, hathe not thys worde Maſſe in it. though the tranſlatore therof into Latyne nowe, & then vſe that worde. Neither Ignatius epiſtel if in Greke they could ſhewe, it wolde helpe any forther thē this eccleſiaſticall hyſtorye. And Dionyſius in his Ierarchie, not wythſtandyng the lattē tranſlacions be otherwyſe. As for the feaninge of ſome whiche wolde gladlye hauehave men perſwaded of the ancience of the maſſe, and of the name of it, & therefore ſaye this worde meſſa is a worde of the Syrians ſpech, a man wyth halfe an eye can not but ſee that therin they halte. For in that Grece is ſo nere to Syria, and betwene vsus and it, ſurely it coulde not but hauehave bene knowen and wrytten amongeſt the greke aucthors, but to come theyther frome whence I wente, thys ſhall ſuffyce to note by the waye that thee Maaſſe whereof wherof no certeintie can be gathered out of the name of it) was neuer knowē euen but in name to y^e primatiue churche prate the papyſtes as pleaſe them, & I truſt ſhortlye by the partes to demonſtrate the ſame,

What the maſſeis by the partes of itYf in ſpeakinge of the partes of the maſſe I obſerue not ſuch an order as I ſhulde but ſpeke of one peece before whiche ſhulde be ſpoken of after, I muſt deſyer pardone as wel for that (god be praſed therfore) I neuer ſaide maſſe as alſo for that I hauehave for gotten the order the preſtes were wonte to kepe, ſo longe it is ſithens I dyd ſee any.

IntroyteThe Introite (for heare I wene I ſhulde begynne) one Celeſtinus biſhope of Rome ordeyned aboute the yeare of our lorde .430. ſo longe this peace of the maſſe was not catholike nor the grayle alſo.Grayle For ſome ſaye he brought it in, how be it others do ſaye that Gelaſius ordeyned the grayle to be had in y^e maſſe aboute the yeare of oure Lorde .490. And others do wryte that pope Gregorye aboute the yeare of oure lorde .600. dyd inſtitute it as manye other thinges ſo that of manye daye the grayle was Catholyke.

ConfiteorThe Confiteor pope Damaſus brought brought into the maſſe as it is wrytten aboute the yeare of our lorde .370. So longe the Chatholyke churche wanted it and ſtyll ſhulde wante it in that it cō teyneth in it Idolatrye. Inuocation to ſayntes whiche is agaynſt gods worde.kyreeleſon

The Kerieelieſon .9. tymes to he ſpoken in ſuche a tongue as fewe preſtes can or do pronounce otherwyſe then kyreleſon, that is Sowe hauehave mercye, or Pigge ſhewe mercye, this pope Gregorie) though ſome ſaye it was Sylueſter Inſtetuted aboute .600. yeares after Chryſt as he dyd alſo the Antiphenys, Hallaluia, the offertorye and a peace of the canon. How be it ſome ſaye that pelagyus the ſeconde hys predeceſſore dyd ſo fyrſte appoynte kyreeleyſon,Glorya in exelſes the glorya in excelſis, pope Simmachus ordeyned to be ſong on y^e ſondais & other holy daies about y^e yere of our Lord .510. maſſe firſt brought in to orderTo for this time was the maſſe out of order for they wryte y^t he fyrſte broughte the maſſe into an order, but ſurely the order thē as it was fer frō that in y^e premitiue churche was vſed, ſo was it further from the order nowe vſyd for ſythen y^e tyme manye thynges were founde oute and put to as partelye yf youe note the yeres I wryte you nowe ſee but more ſhal ſe a none by goddes grace, I know that ſome do ſaye that Teleſphorus ordyned it about the yere of our lord .140 aboute which we rede that Lente was cōmaunded to be of none other but of y^e preſtes,Lente commaunded fyrſte to y^e preſtes on lye & clergye onelyonly. Iſedor Iam. i concel Gracia diſtincio .6. Statuimus. How be it al moſt al mē know that Hillarius which was about y^e yere of oure Lord .340. made this himne & ſonge it fyrſt in his church, & therfore it can not be attributed to Teleſpherus.

Collectes.The colletes who made them ther is no certeintie. Some ſay Gelaſius, ſom ſay Gregorius, ſo that y^e church coulde wel ſpare them at leſt .490. yeres.

the epiſtle and goſpelThe peſtle and goſpell who diſpoſed them as they be there, ther is certentie ſome attributing this to ſaint Ierome, ſome to damaſus, ſome to Teleſpherus a foreſaide. But this is more certaine y^e pope Anaſtaſious the thirde ordined, y^e men ſhulde ſtande vp at the hearing of the goſpel redde aboute the yere of oure lorde .405.

The credeThe Crede pope Marcus about the yere of oure Lord .340. dyd ordeyne to be ſong in y^e maſſe,i. Albes il. Corparaſſes. iii. preſtes mariage this pope brought in Lynen, albes, and Corparaſſes. And was nothynge offended that euerye preſt ſhuld hauehave hys owne wife though nowe it be other wyſe taken. In hys time ther was a councel called Elliber tuum conciliū.iiii Images condē ned kept in Spane whiche damned all kynd of Images, yea pictures in the temples.

The offertorye wherof now remaineth nothing but y^e nam is attributed to Eurichianus about y^e yere of our lord .280. the offortorye,The prefaces are geuen to Gelaſius,Prefaces & gregorius, ſo that for .600. yeres or ther aboute after Chriſt they were not vſed.

The Canon whiche they hauehave in ſuche admiracion and reuerence,The canon as nothynge els was made of dyuerſe.

Pope Alexander made one peece of it aboute the yeare of oure LORDE. 220. qui predie. Pope Piſtus made an other peece apon a tenne yeres after hym, whiche he tooke oute of the prophete Eſaye.

Pope Leo, aboute the yere of oure lorde .450. made an other peece Sanctum ſacrafiſium. &c.mariage of preſtes And note that this pope alowed maryage of preſtes as all hys predeceſſors before hym hade done. pope Gregorie aboute the yere of oure Lorde .600. made an other peece of the canon & a greate peece of the maſſe, as he him ſelfe wytneſſeth 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 Lorde .732. put to this peace et eorum corum memoria.Images alowed, yea commaunded &c. And note that this pope called a counſell at Rome wherin it was decreed that Images ſhulde not onelyonly be had in temples but alſo worſhypped and that al gain eſayers ſhoulde be counted as heretikes, Innocentius the thyrde of that name, affyrmeth pope Gelaſius whiche was aboute .490. yeres after Chriſt to hauehave made a great peece of the Canon, as he hym ſelfe dyd ſomething therin. A bout the yere of oure Lorde .1120. Reſeruacion of the ſacramentThis Innocencious ordeyned that the ſacramēt ſhulde be reſeruyd in the churches, he brought in Auriculer confeſſion as a lawe.Auryculer confyſſion He dyd conſtitute that no Archebuſhoppe ſhulde hauehave hys pale excepte he were of his relegyō, and therfore we hauehave leſſe cauſe to maruel at the vnytie in poperye.

A polace for vnyte in poperyeBeatus Renanus affirmeth that one Scolaſticus which was aboute Gregoris tyme dyd make Te igitur. &c. So that we maye ſee what an hotch potche and how anciente a relyke this Canon is, which is the holyeſt, naye moſt blaſphemouſe peece of the Maſſe.

The leuacyonThe leuacion who ordeyned it I can not tell certeinlye ſome attrybute it to Honorius the thyrde aboute the yere of our lorde .1210. and not vnlykelye for in dede he ordeyned that the people ſhulde kneele downe and worſhippe the ſacramente, ſo longe a tyme after Chryſte was it a fore this gayre was chatholike

The Agnus. &c. pope Sergius about the yere of our Lorde .700. brought in to the maſſe.Agnus Pate Cenſinge, coueringe of alters. Innocentius ordeyned the pare to be geuen to the people. Pope leo commaunded the ſacramente to be cenſed. Bonifacius put in his foote for the couerynge of the Aultars.

Pelagius brought out the comemoracion of the dead to be had in the maſſe Vigilius ordeyned that the preiſt ſhuld ſaye maſſe wyth hys face towarde the Eaſte.Commemoracyon of the deade, Platina writeth how that y^e fyrſt Lattine maſſe was ſonge in the .6. coū cell of Conſtantinople,The fyrſte latyn maſſ whiche was aboute the yeare of oure lorde .750. And the ſame maſſe and order was ther and then alowed, and ſo hitherto hathe bene wyth a vantage

But to make an ende hereof authors do wryte that pope Stephanus whiche wolde be caried, and was, on mennes ſhulders. Pope Adrian his ſucceſſour & many others after them dyd put ſomethynge to the maſſe, ſo that by this whiche which I hauehave writē of y^e parts of it (& yet I ſpake neuer a word of y^e priuat percepciō of the preiſt alone in y^e maſſe whych was not vſed in Gregoryes tyme .600. yeres after chriſt, nor at this daye is vſed in the Greke churche, nor was not Catholike as ſome wryte in Europe aboue .450. yeres paſt, of the partes I ſaye eaſelye you maye ſee y^t the maſſe is a hotche potch, and a deuice of man, yea of .28. Put to the number of …cviii. buſſhoppes y^t made y^e for n…er parte of the cred.Popes and moo, not fully founde out and fyniſhed of a .M. yeres at y^t leſt, after chryſt. And yet y^e papiſtes bragge of it as though it had bene from the Apoſtles time, as though Peter had ſong the furſt Maſſe at Antioch, & as though it were the moſt hoolye thinge vponupon the earth, ſo that the churche cannot be w^t out it, wherin they ſpeke trulye, yf by y^e churche they vnderſtand y^e popyſh churche, for elſe chryſtes churce now & ſhuld aſwell be wythout it, as it was of .M. yeres, vntyll the deuyll which was tyed ſo longe was letten looſe. Rede the .20. chapter in the Reuelacions.How great an euel the maſſe is. Now the maſſe being knowen to be the deuyce & muenciō of mā I wil breifely ſhew you that it is y^e horriblieſt & moſt deteſtable deuiſe y^t euer y^e deuil brought out by mā

Furſt the Maſſe is a moſt ſubtile and perniciouſe enemye ageynſt chriſt,The maſſe is ageinſte chryſte that is againſte his preſt hode. heb. vii and that double, namelye againſt his preſthode, and againſt his ſacrifice. His priſthode is an euerlaſting preſt hode, & ſuch an one as can not go to another. But y^e Maſſe vtterlye puttes him out of place, as though he were deade for euer, and ſo god is for ſworne, which ſayed chriſt ſhulde be a preyſt for euer,Pſal. cx heb. vii. heb. iiiiPs 10 and Paule lyeth whiche affirmeth Chriſt to lyue & to be on the ryght hand of the father for vsus y^t by him we may come to the throne of grace to fynde mercye, to helpe vsus in oure nede. For if theſe be true as they be moſt true, the maſſe preiſtes ar to be put downe. For if they be of thorder of Aaron then reſynne they that which chryſt hath aboliſſhed, if they be of thoder of Melchiſedick,Apoca. i. i. petre, ii Roma, xii, Heb. xiii iiii. kyng. xHeb 13 thē be thei Chriſts Other orders of preiſtes I rede none ſaue that whiche all Chriſtians be to ofer vp them ſelues to god, and other ſpyrituall Sacrifices by Chriſte. And thorder of preiſtes of Baall, whoſe ſucceſſors in ded the maſſers bee.

For elſe if they were, as they wolde be taken of thorder of the Apoſtles then ſhulde they be mynyſters and not maſſers, Preachers & not treatours, as they be bothe to god and hys churche. God amende them.

Chryſtes ſacrifice once made by him ſelfe on the tree,Chryſtes facryfice Heb. vli. ix x on the mounte of Caluarye is the full and perfecte propycyatorye ſacrifice to the ſanctificatiō of al them that are and ſhalbe ſaued neuer more to be reiterated & done agayne, for that ſignifieth an Imperfection. But y^e maſſe is called and hade for a cacrifice propiciatorie, and that ſuche a one as fetcheth pardon. A pena et a culpa, for the quicke and deade, and for whom ſyr Ihon wyll. In wordes or ſyllables the papiſtes wyll denye this, but in verye dede they do other wyſe. And in y^e latter ende of theyr Canon playnelye they cal it a propiciatorie ſacrifice. So that the maſſe we ſe is altogether agaynſt chriſt a lyue, that is agaynſte his preiſt hode & agaynſt his death that is his ſacrifce, & therfore a deteſtable euell I trowe.

The maſſe deſtroythe gods ſeruyce and all godlyenes of life Roma. xii Iohn. iiii.John 4Secondlie the maſſe is not onelyonly a let but alſo a deſtruccion of the trewe worſhypping of god. For where the tyme is paſt to ſerue god now, as once he requyred wyth gottes bullockes. &c. And the tyme is come to ſerue hym, rationali cultu, as Paule ſaieth in the offeringe vp of our bodies by the renewing of our mindes & ſeruing him in ſpirite & truth vnfeanedlye fearinge hys diſpleaſure, truſting in his truthe and mercy, and louynge his goodnes, and out of theſe in externall obedience as he commaundeth. The maſſe (as I ſaye) not onelye letteth this but alſo vtterly deſtroyeth, it. For who knoweth not that the very outwarde worke of ſayeng or ſeynge of maſſe is taken for a greate goodes ſeruyce? who knoweth not that the outwarde worke of the maſſe is and hathe bene applyed for the remiſſion of ſinnes of the quicke and y^e d…de? And wher dyd they euer teache that the maſſe was nothynge worth either to the doer, or to them for whome is done, wythout this ſpiritual ſeruice of god, the true feare of god, fayth, and louelove of god? No worde at all was or yet is ſpoken hereof. All men may know therfore yf they wyll the maſſe to let, yea to deſtroye goddes true ſeruyce for what nedeth repentaū ce when ſyr Iohn wyll ſaue me by maſſes euen when the tyme of repentaunce is preuēted by death, what nedeth faith what nedeth godlynes of lyfe, what nedeth preaching, what nedeth prayenge, what nedeth any pietie at al, when that the maſſe hath al, and wyl and can ſaue from all. For by it cometh pardone of ſinnes, by it cometh deliueraunce from hell and purgatorye, by it cometh fayre wether, by it cometh peace and plentie, by it cometh helth for man and beaſte, Summa the maſſe is Mare Malorum, I ſhulde hauehave ſayde, Mare Bonorum, the moſt ſingular, excellent, and incomparable Iewell that canne be, ſo that it being gone, all is gone, the churche is loſt, the people peryſh, the fayth faileth, and god is not worſhipped. But where it is al is wel, ther nedeth no preaching there nedeth no heringe of gods worde, praing in ſpirite, repenting or godlines of lyfe If ſo be once a daye men come to churche to heare maſſe, to ſe the ſacring he that doth this is a good catholyke a chylde of the churche, a man of god, all thoughe dayly after he hauehave hard maſſe he al daye at tauerne or alehouſe, at tipplinge bybbinge. &c. All though he vſe whoredame, ſwering, dyſing, theuyng, pollynge, bribing. &c. If in the morrow after he come to church take holy water hear maſſe deuoutlye, & take altel holybreade, he is ſure ynough ſaye the papyſtes. So that as I ſayd, I ſay againe the maſſe vtterly deſtroieth al godlynes of lyfe, and al goddes ſeruice, as by this maye ſome thinge be ſene and as by experience experyence doth nowe teach vsus. For it can not awaye with that whiche is the rote of al godlynes that is goddes word and the true often prechyng therof,maſſynge & true preachynge are neuer together the one can not but ſende the other out of the waye, I meane aither the maſſe wil put the pure preaching of goddes word a parte and then the people peryſh. pro. 29. pro. xxix▪or els prechīg muſt put it awaye, as ones it dyd wyth vsus, and ſtyl wold hauehave done, yf we had bene thankfull to god for preachyng and preachers, and if we had had a luſt to hauehave lyued as we hauehave heard. Iuſte therfore art thou oh lorde thus to pūeſh vsus for we hauehave deſerued it

Oh in thyne anger remember thye merciemercy, be not angrie wyth vsus for euer. Turne to vsus agayne oh lorde god of hoſtes, looke merelye vponupon vsus and we ſhalbe ſaued, thy wyll be done & not myne.The maſſe peruerieth horrible chriſtes ſupper

Thyrdlye y^e maſſe is not onelyonly beſides Chriſtes inſtitucion & ordinance, but it is vtterlie againſt it & peruerteth it horrible I mean this as concerning y^e ſupper and ſacramente of Chriſtes bodye and bloude.i. Cor. xi1 Cor 11

For whear he dyd ordeine hys ſupper to be a memoriall of hys deathe and paſſion, and therfore in the celebraſion therof the lordes deathe ſhulde be preached oute tyll he come, as Paule wryteth, I praye you who heareth anye thinge hereof in the maſſe? Naye they are wyſe enough to kepe in that. For when that is ſpoken of men can not but ſee therby forgeuenes of ſinnes to come to ſuche as beleue frelye, and ſo falleth there marte. Chriſt ordeined his ſupper to be celebrated and receyued of the congregacion, and therfore paule wylleth the Corinthians to tarye one for an other that they might all receiue together. But all mē ſe that heare is no ſuch thinge. Choſe the people whether they wyll come or noo, ſyr Iohn is a kyn to the tyde, he wyll tarye noo man, if he hauehave a boye to anſwere hym amen, or yf he tarye for the people, yet get they no parte with him, all is to lytle for him ſelfe where chriſt yet byddeth them: doo this, that is diſtribute, and geue, take & eate as he dyd.Mat. xxvi Mar. xi. Luk. xxii.Matt 26Mark 11Luke 22 Chriſt ordeined this ſupper to be a takīg matter. Take eate (ſaith he) but y^e maſſe is a loking matter, pepe, ſee, loke ſtoupe downe before. &c. Chryſt wolde the celebrators of this his ſupper to be aſſured that his bodie was brokē, for them and his bloude ſhedde for their ſynnes as they are aſſured, and in poſſeſſion of the breade they eate, and the wynne they drinke, but leſte they ſhuld be certeine therof, the maſſe and her miniō the preiſt wyll ſpare nothing to the people to eate or drinke wyth him No at no tyme the people muſte hauehave theyr right. For the cuppe they maye none kyſſe, and yet chryſt bad them all drynke of it, ſo is his wyll. But our papyſtes hauehave an other wyll whiche the maſſe mongers wyll more wyllinglye followe then goddes wyll. Chriſt neuer mente that one ſhuld receyue the ſacramente more for an other, then he wolde one ſhulde be baptyſed for an other. I wolde wyſhe the maſſe preiſtes were a while in corporal fode ſo ſerued, as they ſerue theyr brethren in ſpirituall foode I meane that the people ſhulde dyne & ſuppe for them a nother whyle, to ſee if that wolde feede them. Oh that men had as great a feelyng of the hunger of the ſoule, as they hauehave of the hungre of the bodye, ſurelye they wolde not then be thus mocked. But bycauſe herein I wolde but touche and goo: this ſhal ſuffyce to the dyligente for an occaſion to ſee y^e maſſe to be a let, yea an ouerthrow of Chryſtes inſtitucion concernynge his ſupper. For now people thinke they ſerue god in comminge to ſe the ſacramente. But if they knewe they deſpleaſyd god, yf they gaue not them ſelues to the often and diligente receyuing it wyth reuerence (as dyuers canons cō pell, and the doctors crye out therof) the maſſe whiche marreth all, coulde not be in place.The maſſe & the lords ſupper can not be together For it can not be but either the maſſe muſt dryue awaye the ryghtvſe of the Lordes Supper, or the lordes ſupper ryghtlie vſed muſt dryue awaye the maſſe. For the lordes ſupper rightly vſed is when the congregacion gatherred together receyueth the ſacramente in both kyndes as chriſt inſtituted? But the maſſe is when one prieſte lyke a churle choppeth vp all alone and bleſſeth the congregacion wyth the emptie chalice ſaynge Ite miſſa eſt. After the popes ordynance.Mat. vii ii. Petre. iiMatt 7 The one of theſe two can not but drye awaye the other as experience teacheth vsus agayne heare in Englande a iuſt puniſhmente for oure vnthankfulnes and horrible contempte of ſuche an heauenlye banket: we were but ſwyne and therfore not meete that ſuche a perle ſhulde longe be put before vsus.Exo. xvi Num. xiiii wiſdom xviExod 16Num 14 The ſtynkyng maſſe wyth the garlyke and onyons of Egypt were a thouſande partes more mete for vsus then goddes pure manna wherin was all kynde of heauenlye taſte. Oh lorde forgyue vsus & be mercifull vntounto vsus, and when thi good wyll ſhalbe ones more, put vsus in truſt with thy māna againe, we wyl no more murmur good lorde, but w^t thankfulnes and diligence fyl vp our Gomerres daylye tyll wee come into the lande of promyſe thy heuenly reſt and ioye.

I wyll not nowe ſpeke how that the ſacrament in the maſſe vſed to an other purpoſe and ende then chriſt ordeined it yea to an ende cleane contrarie (as alredye I hauehave ſhewed) is no more chriſtes ſacramente but a deuelyſhe Idoll,The ſacrament in the maſſe is an Idoll euen as if a man ſhulde carye aboute w^t hym or before hym the water of baptiſme as though the holye goſte were there encloſed, and ſo nowe new mē to worſhip the water. This which hitherto I hauehave ſpoken ſhall ſerue to geue men occaſion to waye with them ſelues how great & deteſtable an euyll the maſſe is.

We ſee plainlye that it is ageinſte chriſt him ſelfe, ageinſt his preiſthode & ſo his kingdome, ageinſt his death & ſacrifice, & ſo ageinſt our redempcion, ageinſt his worſhippe & true ſeruice, ageinſt faith, ageinſt praier, repētaunce, & y^e miniſteri of gods word, ageinſt his ordinaūce inſtituciō cōmaūdemēt & goſpel I pray you what cā be worſe thē ſuch an one? if euer ther was idoll who ſeeth not this to be beelzebub, the cheife of al ydolles? If euer Antichriſt had chylde or doughter this maſſe is y^e moſte peſtilence and perniciouſe, vnderunder the name of chryſt it deſtroyeth chriſte, vnderunder the tytle of goddes ſeruyce, it deſtroyeth goddes ſeruyce, vnderunder the colour of the churche it deſtroieth the churche. If Chriſt be deare, yf his death be deare yf his kyngdome and preſthod be deare yf his ſeruice be deare, yf faith be deare yf his worde, commaundemente & mynyſterye be deare: In that this y^e maſſe I meane is agaynſt thē all horreblelye it can not be deare, or tollerable in anye wyſe, but deteſtable, and monſtruouſe vntounto vsus all that louelove Chriſt, and be chriſtians in dede, and that ſo muche more horrible, execrable monſtruouſlye, and vtter deteſtablye by howe muche it vnderunder the coloure of a frinde to Chryſte, and hys Churche is a mooſte rancke and cruell enemye, and therfore of none ſhulde be allowed,That it is vnlaufull to be preſente at maſſe no of none ſhulde be, but deteſted not onelye in ſpirite (for y^t is well knowen) but alſo in bodye as nowe I wyll proue by goddes grace.

Furſt out of the .2. commaundement Thou ſhalte not make to the, &c. This precepte forbiddeth al kinde of outward Idolatrie to this ende that goddes true worſhyppe inwardlye and outwardlye myght be obſerued. But now the maſſe is an outwarde Idoll and the ſeruice of god thear vſed is Idolatrye.It is ydolatrye. Therfore they whiche are preſente at the maſſe, honeſting it wyth theyr corporall preſence (as all they do whiche being there do not in open and exterior faicte publyklye dyſalowe the ſame) theye I ſaye are open and manyfeſt Idolatrers and incurre the daunger of Idolatrye that is goddes heauy wrath and eternall damnacyon: whiche thinge I trowe be notryfie, but to foolles whiche make ſinne a thinge of nothing, how be it I thinke beſt to make this more playne.

That the ſeconde commaundement Thou ſhalte not make to thy ſelfe anye grauē Image. &c. ſpeaketh of outward Idolatrie, as the fyrſt. Thou ſhalt hauehave noone other goddes. &c. Speketh of inwarde & Spirituall Idolatrye, I truſte all men of any knowledge eaſely perceyue. For when god in the furſte commaundement hath tolde vsus what he is vntounto vsus: euen oure lorde and oure god, wyth all that euer he is and hathe (for he that gyueth hym ſelfe to be ours geueth all that euer he hath to be ours alſo) then of equitee he requireth that we ſhulde be content wyth hym and geue oure ſelues to hym to be hys wyth all that euer we hauehave,what it is to hauehave non other gode El Schaddai and therfore fyrſte we ſhulde hauehave none other goddes but he, that is we ſhulde truſt in none, louelove none, feare none, cal vpō none, worſhip none, but onelyonly hym which El Schaddai. an omni ſufficyent god, & Iehouah vntounto vsus. Nowe bycauſe man conſiſteth of .2. partes the ſoule and the bodye, in that the lorde doth geue hym ſelfe wholye vntounto vsus to be oure lorde and god, he wyll that we gyue our ſelfes hoolye vntounto him to be his people. And therforeas in the fyrſt commaundemente he wholye demaundeth the ſoule, wyll, vnderunder ſtangynge, and harte, that is our fayth feare, louelove, thankefulnes, inuocaſion, & inwarde adoracion, or worſhippynge to be gyuen to hym onelye, and for hys ſake as he ſhall appoynte. So in the ſeconde commaundement. Thou ſhalte not make to thy ſelfe. &c. He generallye requereth for the outwarde ſeruyce of hym,No ſeruice pleſeth god but ſuch as he teacheth that we ſhulde followe his worde in ſeruinge of hym, and take it no leſſe thē Idolatrye or Image ſeruice, what ſoeuer thing is inuented by man, ſaint or Angell, and not by hym conſeruing his worſhyppe and ſeruice.

And to ſaye the truth it is no meruell for we ſee that ther is no acceptable ſeruyce don to man excepte it be according to the wyl of him to whō it is to be done and not ſimplie according to the wyl of hym y^t doth it.i. Cor. ii,1 Cor 2

Nowe in aſmuche as none knoweth the wyll of man but the ſpirite of man and he to whome by his worde or ſignificacion he reuelleth it, ſhall not wee, yea muſt not wee of neceſſite gyue ſo much to god then it is requeſite that in goddes ſeruice whiche is acceptable to god, wee muſt hauehave for it the worde of god, & not ſimple, our good ententes,Luke. viLuke 6 the wiſdome of man generall counceils cuſtom, doctors, actes of parliement or goodlye outwarde ſhewes & apparaunces.

For as chriſt ſaieth that whiche is in great eſtemation before men is abomynacion before god, yf it be not accordīg to hys worde. But of and for the maſſe whear hauehave we goddes worde? Naye halas (as I hauehave alredye ſhewed) it is a pitchye patchet pooke made of manye a manne, and that at dyuerſe tymes and is clene contrarye to GOD and his worde.

Therfore it being done to y^e ſeruice of god (as it is doone) it is abhominacion & a greate Idoll in goddes ſyght. So y^t the concluſyon of my reaſon is ſtronge that ſuche as diſhoneſte it not by theyr abſence, or by there word and faict publyklie when they be preſente at it, but beinge there onelyonly in harte diſalowe it y^e ſame whoſoeuer they be are greuous ſinners and breakers of the .2. commaū demente and ſo gyltye of the threate folowinge,Exodu. xx namely of goddes viſetacion, vponupon theyr childerin for theyr ſynnes, into the thyrde and fourth generacion, for in that they dyſalowe and diſworſhyppe it not wyth theyr bodyes, they do worſhippe it although they how not downe to it as moſte men doo. For in goddes ſeruice theyr is no meane: he y^t loueth not hateth, he that worſhippeth not, diſworſhippeth and ſo contrarye wyſe.

But to make all as playne as a pack ſtaffe, let vsus note that theyr are .ii. kyndes of Idolatrers, one knowen to god onelye,Two kyndes of ydolaters ſpyrytuall & corporall. thother to man alſo? To god onelye are they Idolatrers whych ſerue god in the ſyght of mā according to his worde, but theyr hartes are haſtynge, deceyuable, gylefull and hypocritical in goddes ſight. To mā alſo ar they ydolatrers, which worſhyppe contrarie to goddes worde of this later ſorte of Idolatrers, theye are thre diuerſe kyndes,Corporal Id…at…ers are of thre ſortes. One of them whiche be obſtinate defenders of theyr Idolatrie againſt goddes worde and manifeſte wrytine weritee, whiche they ſeing wyll not ſee. &c. And therfore iuſtlie of god are blynded as y^e wyckēd buſhoppes and prelates of the papiſticall church be with there champions and paraſites.wyncheſter Bonor weſton &c Theſe had nede to take hede they ſinne not agaynſt the holye ghoſt. An other ſorte is of them whiche are ſemple and ignorante, who through comen error are ſeduced being perſwaded that the thinge they do pleaſeth god, & is goddes true ſeruice, ſuche are the ſemple ſoules of the countrie, whoſe eyes god I truſt will open in his tyme: that they maye ſee his truth? as if they would be ſo delygent to enquire ther aboutes as they are in goyeng any iorney whiche to them is vnknowen of ſuche as they mete wyth all, they could not but eaſelye and ſoone perſeaue, and therfore ignoraunce can not excuſe ther wylful negligence, howe be it, it is not to be doubted but that god in his tyme if they reiect not his grace wyll open to them hys truth. Let vsus as be carefull wee confyrme them not in ther errore, by haltinge and bearing wyth them in this their euell, ſo priuatelye after our vocaſion and as wee wolde be done by admonyſhe them of this arrore aboue all thinges prayeng vntounto god for them, that wyth ther blynde guydes they fall not into the pitte of perdicion.Math. xv.Matt 15 This of Idolatrers is nothing ſo euell as the other, for thother do ſinne ageinſt the holye ghoſt it is to be feared, but therrore of theis is ſauable. The thyrde and laſt ſort is of them which in dede knowe the thinge they vſe is not allowed of god & therfore in harte they conſent not vntounto it, although outwardlye they ſeme not to diſalowe it, Theis are vnlyke to the ſeconde, for they fall of ſimplicite and of a zele, but not accordīg vntounto knowledge but theis do it wyttinglye and for lacke of zeale and yet of knowledge and therfore ſurelye ar much more to be blamed then the other to whom they are a greuouſe offence confirming them in ther errore, that therin they ſhuld continew wyth out conſcience. And ſuche be oure maſſe goſpellers & popyſhe proteſtātes whiche can ſerue both god & mammon, take Helias parte,Math. vi. z Reg. 18.Matt 6 & baall priſtes parte, cary water in y^e one hād & fire in y^e other

I wolde wyſhe that inche as …eſe be wold marke wyth them ſelues y^e cauſes wherfore they goo to the maſſe whyche they know is euell, yf they do it of obſtinacie & malyce, then are they to be rekened emongſt the nomber of the formeſt ſort which ar to be ſuſpected of y^e ſinne againſt y^e holi ghoſt? if thei do it to get ani wordlye eſtimaciō or promociō therbye or to kepe ſtyl that which they hauehave got ten (as I feare me manye doo) let them dreade that they doinge as Iudas dyd drynke not wyth hym at the lenght. If theye do it for companyes ſake or neghborhode,i. Cor. i iii. kyn. xx…1 Cor 1 let them conſider the thing better, & marke into whoſe companye they are called. 1. Cor. 1. And ſo ſet the example of Ioſaphat companing wyth Ahab to his greate perail, and dyuers other mo examples, wherof the ſcripture is not barreyne. If they do it for feare of loſſe of Goodes, Name Frendes, Libertie, lyfe. &c.mai. x, xvi Luc x. xiii &. xviiLuke 10 Let them cōſider that Ieſus Chriſt affirmeth ſuche as be not readie ſo to doo, in no poynte the ſame to be worthye of hym rede the places. And here vntounto lett them cōſyder what eſtate they be in as whether be publyke or priuate perſones, lerned or vnlerned wyche ar pore yonge or olde maſter or ſeruaunt houſholder. &c. theſe al cōſidered and the horrible greatnes of the euyll theye alowe and confirme by their not diſalowinge in dede wyth examples of goddes plagues vponupon ſuche as hauehave dyſſembled ſo wyth god, and mā, wyll help to make away theē out of their ſecurite to repente, if they be fallen, and to take more hede if they be not fallen, y^t whych thinge god graunte. Amen.

To goo to maſſe is a breache of y^e thyrde commaūdemētBut now to bringe more reaſons to proue that to be at Maſſe in bodye & not openlye to diſalow it is ſinne although the ſpirite and harte enoſente not therto. Alredie out of the .2. cōmaundement we ſee it is Idolatrie. Nowe lett vsus ſee how nere it toucheth blaſphemie out of the thirde cōmaundemente. Thou ſhalt not take the name of the Lord thy god in vayne.

Here out we maye well gather that to be at Maſſe, and not as in harte ſo in word opēlye to reproue it, it is a breach of this cōmaundemente, terme y^e ſinne as we wyll. For thende of this commaū demente is not onelye to enforme oure tongue how that we ſhulde abſtene frō taking gods name in vayne, but muche rather how we ſhulde vſe the name of god in prayer, confeſſion of gods truth and religion, thankes geuing and preaching purelye the goſpel …niſters) yf wee be none, … three, prayer, confeſſion, an… … gyuinge perteine vntounto vsus of wha… … ſoeuer we be.

Nowe what vſinge of the tongue in thankeſgyuenge is in them whiche are preſente at that whiche ouer throweth vtterlye the true worſhippinge of theyr chriſt and god without reprouinge it? what confeſſing of relygion dothe their tongue exerciſe, whiche holde ther pece and withe there preſence doo honeſte that whiche ſetteth vppe an other ſaluacion, thē that which Chriſt brought and bought dearlye by the ſheding and pryce of his preciouſe bloude? what vſe of theyr tongue in trwe prayer hauehave they, which in holding ther tōgue, ſaie Amē, to al the blaſphemouſe praiers of of the Maſſe? yf in dede their Chriſte be betwene the preiſtes handes, if y^t which the preiſt doth be the ſelfe ſame ſacrifice whiche chriſt did on the croſſe him ſelfe for our redempcion: then let them holde their tongue a gods name, & do as they do. But if theyr Chryſt be in heauen on the right hande of the father, cōcerning the corporall preſence of his Humanite as he is eueryevery whare by his vertue gra… … diuinitie if chriſtes ſacrifice … be but one,… and neuer more to be …erate in that god hathe geuen them tongues, and now commaundeth them not to vſe the ſame in vayne lyeng then to their …eet…b when he wold them vſed and exerciſed in confeſſing hym before men, I wolde they wolde tell me whē they are mute & playe mōe at thys horrible diſhonore doone to their ſoueraigne lorde? why take they his name beinge called on them as on his people in vayne. The name of the lorde oure god is called appon all that be his people and that not in vayne but to be called apon, prayſed and confeſſed of them all when aither his glorye, or their brothers neceſſitie requireth it. But (to omytte the neceſſite to oure brethren in this caſe whyche nyppeth the conſcience I trowe) where doth goddes glorye more require, that we ſhuld confeſſe his name and true ſeruice, then in y^e maſſe, whiche of all thinges that euer was is moſt horrible aduerſarye to it.

Conclude therfore I well maye that it is a thorough out breache of this commaundemente and a takyng of goddes name in vayne, to be at maſſe and not reproue it. And what the puniſhmente of this commaundemente is god ſheweth when he ſayeth, that he wyll not hold hym giltleſſe that taketh his name in vaine, loke wel 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 therfore whoſe handes you wyll fall into: if into goddes handes that is horrible and none can delyuer you,Hebru, x. yf into the hand of man,math, x ſuerlye they can not pull as muche as one here of your heddes further thē your good father wyl y^t is then ſhall make to your eternall ioye.To goo to maſſe breaketh y^t, iiii commaundemente. Let vsus nowe goe to the fourth cōmaundement of the ſanctifieng of the Sabboth daye and we ſhall ſee no leſſe occaſion then we hauehave done to gather goinge to the maſſe and not dyſalouynge it puplykelye in worde and dede to beſinne and a breache of this commaundemente Alſo for in it the Lorde requireth reſte from bodely laboure to the ende of ſanctificacyō (except we ſhulde put no difference betwene thende of reſte on the ſabbothe daye appoynted to man from that whiche is appointed to the beeſt) Thende therfore (I ſay) of the reſt in the ſaboth to man is ſanctificacion that is man is commaunded to reſt frō bodelye labore and other exerciſes, that he maye wyth diligence and reuerence heare goddes worde in his miniſterye, lerne his lawe vſe his ſacramentes and ceremonies as he hath ordeined conuent to comen prayer in the place appoynted and other holye exerciſes helping to the conſeruacion of the miniſterie, propagacion of the goſpell, and encreſe of louelove and charite one towardes an other al whiche thynges ſtyll remaine to vsus, commanded in our reſting tymes from our trauailes, and labors for this lyfe, althoughe the Iewes. vii daye be abrogated and takē awaye. This conſydered who can not but ſee the maſſe whiche maketh to the prophanacion and vnhalowing both of bodye and ſoule to be for bydden? if the ende of my reſt ſhulde ſerue to ſanctifycaſion, thē can it not ſerue to the maſſe which is abhominacion? yf I may not vſe my reſt ſimplie for the pleaſure of my bodye whiche god alloweth excepte I looke to an other end, namely y^t I ma be more hable to endure the workes of my vocacion more to gods glorye & my neghbors cōmoditie, muche more then I maye not vſe my reſt for the pleaſure of an other in that whiche god dyſalloweth.

But to make this more euident, No man of any reding or godlie conſideracion of the ſcriptures can not, but ſee y^e principall thing god in this commaundemente did reſpecte was the mineſtere of his worde and ſacramentes, by the whiche god gathereth his churche, encreaſeth hit and conſerueth,Num. xv. Hier. xvii Ezech. xx,Num 15Ezek 20 it and therfore of all thinges he could wurſt away with the breach of this commaundemēt rede how he commaunded the man to be ſtoned to death for gathering ſtickes on the Sabboth daye and in the prophettes how he cryed out all was marred, when this commaundemente was broken. Now the maſſe (before I hauehave ſhewed) is the onelye weedynge worme & rooting ſowe of the goſpel and ſacramē tes for beyng trulye preached and minyſtred ſo that wher ſoeuer the one is the other can can not be. True preachinge and maſſing, true vſinge Chryſtes ſupper, and ſyr Iohn maſſers dyner be as contrarie as lyght and darkenes wherfore as the maſſe is the ende of Sathās commaundemente and dyrectle impugneth the ende of goddes cōmaundemēt berre, as the maſſe doers greuouſlye offende, ſo the maſſe herers and ſeers w^t out diſalowynge it openlye runne into the ſame perrell and vengeaunce of god that is to the gatheringe of ſtakes to be burned in hell fyre looke well therfore hereon. The pope & his prelates ſayt, yf thou come not to here Maſſe, but dyſalow it thou ſhalt frye a fagot in ſmith feld. God almyghtye ſayeth if thou kepe the not from the maſſe, or if thou come to it and do not openly dyſalowe it thou ſhalte frye a fagot in hell fyre. Chooſe now whether thou wylte take hede, in flyeng frō the ſmoke thou ſhalt into the fyre, make not man thy god but feare the lorde & ſanctifie hym in thyne harte,Pſalme praye with dauid: oh lorde knytt and enforce my harte truelye to feare thee.To goo to maſſe breaketh al the ſeconde table generaille and perticulerlye &c As nowe out of the furſte table I hauehave ſhewed that eueryevery commaundemendemente their in is broken by hearinge & ſeynge Maſſe (for there is no cōmaundemente broken but the fyrſt commaundemente is broken to fore) ſo could I ſhew out of the ſecond table that it is a breach of all and euerye commaundementes there, it confyrmeth the magiſtrate in hys euell, when he ſeeth men wythout gayneſaying obeye his lawe as though it were good and godlye, ſo that they whiche heare maſſe at the commaundemente of the magiſtrate ar partakers alſo of the magyſtrates euyl, by their diſobedience to god in this point confyrmyng y^e lawe, for if they wold diſalowe it and obeye god more then man giuing theyr heades to the blocke, rather then to heare or ſee maſſe, it wold not be but as the wycked lawe wolde be infyrmed ſo the magiſtrates wold call the matter into a further inquirie and ſo the truth to take place.

Agayne it is a murtherynge of the ſoule, and the maſſe mungers are procurers and a betters of other to faule into the deſtrution of their ſoules

Moreouer theyr baudes to bring the ſpouſes of Chriſte to be come Sathans whores.

Beſydes this they that are maſſe-hunters are receyuers and concealers of thefte and ſpoylinge of chriſt and his glorye, yea vndoubtelye they are treatours & giltye of hygh treaſon ageynſte god.

Laſt of all they are falſe wytteneſſes againg their neighboures, againſt goddes church, as though the maſſe church were y^e catholyke churche, yea ageinſte Chryſte and hys warde by theyr going to maſſe, therebye wytteneſſynge the maſſe to be a true ſeruyce of god and a badge of hys churche, wher there owne conciences ſaye they lye and ſo condemneth them.

As for the laſte commaundement of luſtinge in that the ſame is an inwarde thinge, as the furſte commaundemente is and this whiche I ſpake of, namelye goinge to the maſſe is an outward acte I can not therfore well applye it to thē albeit to ſaye the truth ther is no ſynne counted outwardlye, but theſe .2. comemaundementes, the fyrſte and the laſt, are broken before the ſynne come to the knowledge of any man.

And thus it is playne enough I trow the hearinge or ſeynge of Maſſe, although in ſpirite it be aborred is no ſmale ſynne, but ſuche a ſynne as breaketh all goddes lawe generallye, and euerye commaundemente perticularlye oh then howe greuouſe a ſynne is this, looke well on it my deare brethren (to whom thys my ſemple counſell ſhall come) in the tender mercies of god I beſeche you. If he that contineweth not in all thinges wrytten in goddes lawe be accurſed.Deut, xxi, Galat, iii. Halas howe terriblie is he accurſed that contineweth in nothing, but is a tranſgreſſer in all thynges.

And ſuche be popyſhe proteſtauntes maſſe goſpellers, or as they woulde be called bodelye maſſe mungers and ſpirytuall goſpellers.

Now although this which I hauehave occaſioned to be marked out of the decaloge or ten commaundemētes be enough for this matter,Moe reaſons to proue goynge to maſſe to be ſynne, yet wyll I hear to adde ſome moo reaſons, or at leſte occaſion men ſo to do by collectinge and gatherynge dyuers ſentences in ſuche breuytie as I can.

1 He that is not wyth me is againſte me ſayeth our ſauioure,Mat. xii. Luke, xi,Matt 12 and he that gathereth not wyth me ſcattereth abrode. Now in that the maſſe is neither chriſt nor in any poynte wyth hym, but of all thinges on earth moſt a geynſt hym (as before I hauehave ſhewed) lette them marke what they doo by this ſentence of chriſte, that goo to Maſſe, and if they bee not wylfull blinde, 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 ſayth the truth by whom an offēce doth come,math xviii that is whiche doth or ſayeth any thing wherby ony are iuſtlie occaſioned to euell, letted to do good, or confirmed in ther naughtye doctringe and cuſtomes: It were better for ſuche (yf chryſt ſaye trulye) to hauehave a mylſtone hanged aboute theyr necke and to be caſt into the bottome of the ſea. And wyll you yet go to maſſe then to occaſon others to go wyth you, to let the godlye, whiche wolde not goo yf you wente not, to contyrme the papyſtes in their Idolatrye.

i. Cor. vi. i. cor. iii.1 Cor 63. Paule wylleth vsus to gloryfie god in oure ſoules and our bodies, aſwell requyringe the bodye to be applyed to the ſettinge fourth of goddes glorye as the ſoule, and no meruel for god hath made it is temple, that his holye ſpirite ſhulde dwell therin, and gaue hys preciouſe bloude alſo therfore, that it myght be in eternall felycitie wyth the ſoule: yea he hath coupled our fleſhe in hym ſelfe vntounto hys god hedde to be one perſon one chryſt, god & man ſo greate is the dygnitie therof, and therfore full worthely warneth paule, that we ſhuld kepe our ſelues clene from all that which wolde ſtayne not the ſpirite onelye,2. Cor. 7.2 Cor 7 but y^e fleſh and bodie alſo: ſo that a man w^t halfe an eye maye ſee the maſſe ſayers and ſeers in bodye though the ſpirite be abſent lytle to conſyder what they do.

…. Cor. 8.4 Paule wolde not allow a chriſtē to come to y^• table in the idolles temple leſt therby the weake brother might periſh. And wolde he allowe commynge too maſſe (trowe you) whiche is an other maner of mater.i. Cor. x.1 Cor 10

5 If that the thing were indefferente or lawfull to be preſente at maſſe in bodye, in mynde diſalowing it: yet in that thende of our lybertye is not what wee maye dooe, but what is beſt to be done, what moſt edyfyeth, ſeynge y^t goinge to maſſe is ſo farre from edifyeng, that it deſtroieth, eaſely maye wee ſe that it is not to be vſed.

6 But halas this is farre from lawfull (It is a bee hauen an houſe of iniquitie & paule wylleth that they that cal on the name of the lorde ſhulde departe frō iniquitie,Oſe. ii. Tim. 3Hos 2 and how then ſhuld they com to maſſe, if they ſhuld departe from it.Gala. ii.Gal 2

7 If I ſhulde buylde vp agayne that whiche I pulled downe, I thē ſhuld make my ſelfe an offēder ſaieth the apoſtle & what be they then y^t now by going to maſſe build it vp againe which by goig from it, and ſpeking againſt it hauehave holpen to pull it downe.

8 What agremente is there betwene lyght and darkenes, what concord is w^t chriſt and belyall wyth the Chryſten and the popes minion,2. Cor. vi2 Cor 6 the maſſe I meane wyth the temple of god and ydolles ſayeth paule, wherfore come awaie from the maſſe ſayeth the lord and ſeparate your ſelues from them that come to it and I wyll receaue you.

9 Paule wolde hauehave the Corinthians to ſhoone the companye of whoremongers,ii, Cor, i. and Idolatriers▪ and wyll he lycence now them to come and company with maſſers in theer chefeſt Idolatrie This were to make paules preachinge not yea yea, and naye, naye, but yea, and naye.

ii, Ihon10 If any man come vntounto you ſayth S. Iohn and bringe not this doctrine with him you ſhal not ſo much as great hym, leſt you be pertakers of hys euell And what doctrine is more contrarye to god and his goſpell, then is the maſſe The maſſe ſayers then and approuers ſhulde not wee ſeke to, which maye not receiue them if they ſhuld ſeke vntounto vsus excepte we wolde comunycate wyth theyr euyll.

Luk ixLuke 911 No man that putteth his hand to the plough and looketh backe is mete for gods kingdome, muche moore then are we vnmeate therfore if wee I ſaye not loke backe, but runne and go backe to ſee and heare that whiche iuſtlye we hauehave forſaken.

12. What happened to Core and his allowers that he ſhuld take on hym the preiſthode withoute callyng,Num. xvi.Num 16 and wyll nothing happen to our arrogante maſſers that without callyng take vpō thē Chriſtes preiſthode, & to ſuch as allowe and ſeme to allowe them. Rede the hiſtorye. Numery. 16

13. Ihon the Euangelyſt durſt not tarye in the houſe where Cerinthus y^t Heretike was whiche denyed chryſtes manhod,Euſebius in his eccleaſti hiſtori lib. iiii. Cap. xiiii. and indede the houſe fell and flewe hym & all that euer remayned in the houſe with hym. And ſhall not wee feare goddes vengaunce to be in companye at Maſſe with her mynions, which denye chriſt both god and man making ther owne handie worke as good as he, yea he hym ſelfe ſaye theye?

14 Oh deafe eares, that wyl not hear the blaſt of y^e Angells trompe warning vsus to come frō amonges theis whoriſhe Babylonians,Apocat. bellie god maſſemōgers leſt we peryſhe with them.

15 Lothes wyfe looked but backe and was turned in to a ſalte ſtone.Geneſ. xixGen 19 And ſo are the hartes of our popiſhe proteſtaū tes I feare me hardened from fearyng god in that that they looke yea go backe agayne to theyr ſodomiticall minion.

i. machab 2, chapter,16. The good father Mathathias wold in no poynt diſſemble, as though he had worſhipped, but our Maſſe Goſpellers are farre vnlike to hym.

Math. vi.Matt 617. We praye to be delyuered frō euel Libera nos a malo: and yet we knowing the maſſe to be euell reſort vntounto it.

roma. xiiii18. What ſo euer is not of faith is ſinn, but to goo ſee or hear maſſe, though but in bodye is not of faith:roma. x, for fayth hangeth on goddes word, and goddes word is not herefore. Therfore it is ſynne.

roma, 14,19. Happie is he that condemneth not hym ſelfe in that thing which he alloweth: marke by the cōtrarie whether our maſſe goſpellers are not vnhappye and accurſed by Paules iudgement.

Hebru. 1220. Halting ſayeth the Apoſtel hindereth, yea bringeth out of the waye. And what other thing is it to go to maſſe in bodye and to be awaye in ſpirite,math, vi. but a playne haltynge, a ſeruinge of two maſters whiche noone can doo, if Chryſte be trew.

4 king. 1621. Yf Iohn were iudge theis bodelie Maſſers ſhuld drinke w^t theyr brethern the Baalites. Read the hiſtorye and ſee whether he iudged not of their outward comming whoſe ſeruaūtes they were.

22. Ae that denieth chriſt before men,Math. x. 2, Tim, 2Matt 10:2 ſhalbe of hym denyed before god. But maſſe hearers denye chriſte before men in faict & dede although in tongue they profeſſe otherwiſe.Tit. iTitus 1 Therfore I aduiſe them to take better heede. rede Titus. 1 and there ſhall you ſee, y^e denyeng chriſt is in faicte as well as in wordes.

23. S. Paule to the beleife of the hart requireth the confeſſion of the mouth:roma. 10. houbeit our popiſhe proteſtauntes thinke this nedes not. But yet Chriſte ſaith he that is aſſhamed of me that is of my true religion & goſpell before this faith leſſe generation,marke, 8. I wylde aſſhamed of hym before the Angelles of god in heauen. Oh heauy ſentence.

24. He that toucheth pitche ſhalbe defiled ther with ſaieth Salomō.prouerbe And ſhal not there bodyes be ſomthyng ſmytted with the fylthynes of the maſſe that honeſt it with theyr preſence.

25. If in thold lawe the touching of a carion defyled hym that touched it,Agge. ii. Leuyt. xix at the leaſt for a dayes ſpace: In that ther is noo caryon ſo ſtynkynge in goddes ſyght as the Maſſe, let them that goeth to it how ſoeuer he be mynded knowe y^t he is defiled ſo foule that all y^e holye water in Rome, Parys, and London cannat purge hym ther from.

26 VntoUnto theſe our Popiſhe proteſtātes I can not but ſaye as Helias ſayd,3, kīng, 18 how long wil you halte on both knees: if god be god folow him: if the Maſſe be god & goddes ordynaunce followe it.

iii. kings xix.27 When Helias lamented y^t all was gone a ſtraye but he, all were defyled w^t Baal although in hart ther were many hated bal as thei thought & wold hauehave cō feſſed if Iezabell had not bene. God ſaid y^t he had left .7000. which had not vowed ther knee to Baal: he ſaith not which in harte hate Baal: but which hath not bowed their knee to baall: of y^e outward ſigne demonſtratinge his ſeruauntes. And ſo now let vsus not thinke good brotherne, any to be his true worſhipers: but ſuche as not onelye in hart but alſo in dede deteſte the Maſſe.roma. xvi. .ii. Tiſ. 3, 2, Tim, 3

28 S. Paule willeth vsus to ſeperat ourſelues from ſuch as teach other doctrin and wyll not conſent to the ſounde doctrine of our ſauiour Ieſus chriſt. wherfore in that the Maſſers teache an other doctrine thē chriſt or his Apoſtles euer taught, and by theyr Maſſinge departe from the ſound doctryne of Ieſus chriſt by godddes commaundemēt we muſt ſeparate our ſelues from them, as no part of chriſtes catholike church, bragge thei therof neuer ſo muche.

29 Peter wold that we being an holie people ſhulde be pure not in a peece but in all our conuerſacion,1. Pet. 1, 2 1. Teſſa. 51 Pet 1:2 & Paule wolde that we ſhulde abſteiue, ab omni ſpecie mala, from al apparaunce of euel being as light or Lanternes in the meddeſt of a froward generatiō and not darkenes as y^t be. And how maie this be?Philip, ii for ſouth by holding faſt the worde of god and folowing it, for ſo he teacheth there. Rede the place.

30 Azarias & his .ii. companions knew they could not but diſpleaſe god,Daniel. 3.Dan 3 if with any owtwarde ſhewe they ſhulde hauehave ſemed to allowe the Idol Nabugodonozer cauſed to be ſet vp, and therfore hazarded the fyer: which our Maſſe goſpellers will not doo, to altar and turne the Quenes harte, as by theys .iii. not obeyng Nabugodonozers precept, god turned his harte.

31 The bodye ſhal not be partaker of y^e ſentence geuen to the ſoule in iudgemēt of that wherof in this lyef it is not partaker with the ſpirite and ſoule. This is Tertullians reaſon, liber: de reſurrrexcione earnis.

32. Yf thyne eye be ſingle and trewe fayth in thyne harte, then all thy bodye and actions can not but be pure.

But if they be darke, it is a token thine eye and light with in thee to be darkenes. This argueth ſaith to faith in thē which file theyr bodies in beyng preſēt at the maſſe, for as it is impoſſible light to be in an houſe and not to ſhewe it ſelfe at the ſlyfiers, doore, and wyndowes of the ſame. So is it impoſſyble trewe ſayth of goddes goſpell to be in the hart of that man which commynge to maſſe vttereth it not by ſome thing, wherbye men maye perceyue the lyghte of fayth inwardlye in the boſome. And therfore chriſtians are called townes ſett vppon Hylles: candelles vponupon Buſſhell toppes and cōmaunded that theyr lyght ſhulde ſhyne to fore men: which theis maſſing goſpellers allowe not, but thynke that a man can carie faith in the harte & not vtter it at the Maſſe in worde or dede, wher it is no more poſſible, then a man to carye iyer in his boſome, and not to burne his clothes.

i. Iohn, 1.33. Our fellouſhippe (ſaith .ſ. Iohn) is with the father & with his ſonne Ieſus chriſt: he ſaieth not with y^e maſſe which in mere darkenes, and therfore to ſignifye the ſame, god hath ſuffered them to ſhewe it by the lyght they muſt hauehave at it. And further that theye that goe to it wote not whyther they goo, nor what they doo, our fellowſhyppe I ſaye is w^t god y^e father and with his ſonne Ieſus chryſt. But yet ſo, that we muſt walke in lyght for elſe we lye and the truth is not in vsus. But to make an ende of collectyng any moe reaſons to proue y^t which all wyſe men ſee plainlye, namelie, that they grevouſlye do offend which honeſte wythe theyr preſence goddes gretteſt enemye vponupon earth the maſſe, and doo not dyſproue & diſallowe it not onelye in harte but alſo in dede and worde openlye, for elſe openlye by theyr preſence they honor it, the preiſt praying eſpeciallye for all that be there preſent and as they affirme) receyuyng for all, & alſo turning him ſelfe diuerſe tymes to the congregacion with his don̄s vobiſcum the clarke anſwering in the name of al, et cū ſpū tuo, and other reſpondes, ſo that y^e ſtanders by, if they openlye diſproue it not, are partakers wyth the preiſt of his idolatrie, & falſe ſeruing of god,i. Cor. 10.1 Cor 10 as Paule ſayeth, thei which eate of y^e ſacrifice are pertakers of y^e altare. they whiche are at the Maſſe are partakers of the maſſe page missing the maſſe, that is Idolatrers, falſe worſhyppers of gode, blaſpemers of chriſt deſtroyers of his death, merites ſacrifice, preiſthod and kyngdome, deſtroyers of the miniſters of his goſpell and ſacramentes, deſtroyers of faith, repentaūce and all godlynes. Sūma they are Antychriſtes, Antichriſtes (I ſaye in bodye, though they feane ther harte to chriſts) but chriſt and Antichriſt can not dwell to gether) and therfore yf they be ther & hold theyr tongue thei cannot but cryeon daie,Eſay. 6.Isa 6 ve mihi quia tacui, wo is me, becauſe I held my tongue.

Oh that the latter ende of the .1. cor. 10 were well wayed namelye how that in wurſhipping god contraie to his word, as y^t maſſers do, we hauehave fellowſhippe with his deuilles, then I trow his exortacion wold take place, where he ſayth, ſee that you gyue none occaſion of euyll to any man, but ſeke to pleaſe that waie which maye helpe to the ſaluation of others, and not to y^e deſtructiō of others: as all they doo, which being at maſſe & ſee theyr brethern take it for a goddes ſeruice,Ezeche it being a verie deuiles ſeruice, laye a Pyllow & a Cuſſhen vnderunder there knees & elbowes to hold on ſtyll & ſo to encreaſe goddes further vengeaunce as in England in Englande wee doo. Oh lorde be mercifull vntounto vsus, and forgyue vsus, open our eyes that we maye ſee thye truth, and worke in our wylles that we maie embrace, louelove and hauehave luſt to it to lyue it, cōfeſſe it, and ſuffer gladlie loſſe of frēdes, name goods, & lyfe for it. Amē Amen. Now let vsus ſe how much the reaſons of our popiſhe Proteſtauntes are of force, ¶Fyrſt they ſaye that god is a ſpirite & therfore in ſpirite to be ſerued,The Aunſwer to y^e 10. reſon made too proue commynge too meſſe lanfull i. Iohn, 4 i. Cor. vi. 1. Theſſ 51 Cor 61 Thess 5 ſo that it forceth not though y^e bodye be at Maſſe if the ſpirite ſerue god and be with him. To this I āſwer, y^t though god be to be ſirued in ſpirite: yet not alone in ſpiryte but alſo in bodie & therfore Paull willeth vsus to glorifie god in both. and prayeth alſo that god wold ſanctifie & make the body perfit aſwell as the ſpirite, Whē our ſauiour ſaith. Ihon. iiii. that god is to be ſerued in the ſpiryte, a man that marketh the text before and foloīge can not but ſe how y^t our ſauiour wolde hauehave it oppoſed and ſet againſt the corporall and exteriour ſeruice of god which was vſed of both the Iewes and Samaritanes with out the ſpirite and veri…e

The Iewes ſeruices inſtituted of god were voyde of the ſpirite and ſpirituall exerciſe of faithe in the promiſes & Meſſias, ſo greatlie was religion corrupted and groſſe ignoraunce encreaſed. The Samaritanes ſeruices of god were not onelye voyde of the ſpirite but alſo of verite, for they hadde no worde of god for them. Therfore ſaeth our ſauioure that god muſt be worſhipped in ſpirite & veritie, that is to ſaye, not in all externall ſeruices but in ſuch, as he hath appointed ones, or rather then wold appoynte (for y^e veritie of that figuratyue ſeruice was come) and not onelye in this externallye, but alſo ſpirituallye with thexercyſe of fayth in his worde and promiſes Now then I pray you what hauehave they wone of this ſentence: why do they not rather by ſeruing god in the ſpirite vnderſtande the ſame to be required in his exterior ſeruice, which elſe were hypocryſie, then by it excluded that which god wolde not hauehave excluded, I meane thexterior workes and exerciſes he hath cō maunded, by this meanes take prechīg awaie, vocall prayer thankeſgiuing, obedience to the Magiſtrates. &c. and all exterior thynges and ſo they ſhal ſhewether ſelues Libertines: as though whordome, Murther, and all exterior euilles were no euelles, for this can they do outwardlie, and yet ther ſpirite is ſtyll with god what & yf any of theyr wyues were taken in an other mannes bedde, thinke you they wolde be content with thys excuſe, that her harte was not ther though her bodye was in bedde: hence forwardes therfore lett them learne to put to the ſpirite. This worde veritye alſo, as our ſauiour doeth: or elſe they muſte be as muche blamed for takinge vppe to ſone,The papiſtis begin to ſoone with hoc eſt corpus marke wei as the papiſtes ar for begynninge to ſoone. for ſtyll they begyn at hoc eſt corpus meum, wher they ſhuld begin at accipite comedite, take and eate: or elſe god is not bounde to kepe his promyſe thys is my bodie becauſe it is condicyonal, requiryng our obedience of takīg and eating which thing maketh ageīſte the marte, yf men ſhuld knowe that hoc eſt corpus meū were not true to anye others but to ſuch as do in dede take and eate the ſacrament as he commaundeth that is in faithfull remembrance howe his bodie was broken for their ſynnes. &c. ſo I ſaye ſhuld they doo to y^e worſhippynge of god in ſpyryte & verytye: and thē wold they vſe this ſentence no more to cloke with al their diſſimulation and hypocryſye makynge menn to beleue to beleue they ſerue god as they do whē in hart, yet theis men do ſaye they deteſt that kynde of ſeruing god. Thus much for the fyrſt reaſon.

2. The .ii. reaſon is that it is no more ſynne for a man to be at maſſe, in bodye ſo that in ſpirite he alowe it not, then it was for the prophetes, Chriſte and hys Apoſtles to be at the Idolatrouſe ſacryfices in the Temple of Ieruſalē with y^e preiſtes, buſhoppes, Scribes and Phariſees. This is ther ſecōde reaſō, which I wyll aunſwer, when that they ſhall proue eyther y^e prophettes eyther chriſt & his Apoſtles at any tyme to hauehave bene preſent and comūicate with the preſſes in any Sacrifice or Ceremonie whiche was not accordinge to gods worde and cōmaūdemēt, how be it to ſaye y^e truth ther was neuer amonges the Iewes in y^e temple of Ieruſalē any ſuch ydolatrie as the maſſe. The prophettes, chriſt and the Apoſtles came to the temple at Ieruſalem & there vſed ſuche ſacramentes,Nothynge in the mas after gods worde Sacrifices and Ceremonies as god had inſtitute, but wher did god inſtitute the maſſe? wher alloweth he any ſeruice to be done in an an vnknowen tonge: where taught he adoracion, eleuacion, reſeruation, and ſuche horable prophanaciō and gaſyng on his ſacrāentes? wher taught he praying for y^e deade or to y^e deade, wher ordeyned this ſacremēt to be eaten vp of one lone? where is ther ſacrifice of y^e Maſſe y^e principalleſt thinge in y^e maſſe, wher I ſaye is it foūded in goddes word? but what go I about to recken y^e things in y^e Maſſe beſides goddes word: in y^e there is no thing in it beyng placed and vſed as it is, but y^e ſame is contrarie to gods worde. euen as the holye prayers in exorcyſmes and coniuringes are ther placed and vſed not holie prayers, but horrible blaſphemyes. So that the ſacrificies and ceremonies vſed in the temple at Ieruſalem wher nothing lyke to our maſſe, nor our maſſe lyke to thē: but rather lyke to thoſe ſacrifices which were at Bethel and Dan. & in theyr orchards Groues, woddes, Hilles. &c.the Maſſe and the groues in tholde law were leke Theis Sacrifices had a ſhewe of goddes worde & in facte and apparaunce, they were the ſelfe ſame, which were in the temple at Ieruſalem. As in the temple they ſlewe and offered Rammes, Lambes, Gottes Oxen. &c. ſo did they in Dan, in Bethel in ther groues, hylles. &c. But yet y^e one had godes word, and therfore thei were of them ſelues goddes ſiruice not wythſtanding page missing preiſtes concerning them, But thother had none of goddes worde and therfore were Idolatrie and y^e people idolatrers wherfore all good people, in the trybes of Iſarael came vp to Ieruſalem to the ſacrifices there. and left. Bethel & Dan to theyr grett peryll as we rede of Tobias.tobias. i. And to I praye god that manye may here of our Engliſhe goſpellers, y^t they wyll auenture theyr lyues and goodes rather then to come to Maſſe wherin though ther be the piſtell goſpell ſacrament, ſome good praiers, giuing of thā kes &c, yet in that the ſame be not after goddes worde but after the imaginaciō of man, all and euerye parte therof ys leuened & ſowred with the litle lompe, naye? maſſie peece of leuen papiſtical or Antichriſtian y^t is, is idolatrie to ſpeke playne englyſhe: and who ſo cometh to it be idolatres, how ſo euer hartes their ſeme, yf outwardlye they make it not knowen. And thus bicauſe this reaſon is ſufficientlye anſwered, I wyll goo to the thyrd.

Naaman (ſaye they) was bydden of the prophet to goo home in peace all ſhulde be well,1. king, 5. although he went in to the temple of Remmon to worſhippe in bodye, his ſpirite and hart beinge all ſet on the god of Iſraell wheruppon they gather that although the maſſe be euill yet it is no offence to be at it in bodye, the ſpiryt being abſent with god.

For anſwere to this reaſon lett thys ſuffyce: furſt y^t thys Naaman was but an yonglyng in goddes relygion a .iii. hours byrde and therfore not to be conterred with, vntounto vsus Englyſhe men in this caſe which ſhulde be paſt mylke I trowe now if a man hauehave reſpect either to the tyme of our baptiſme, of the pure preachyng of the goſpel which we hauehave had .vi. or .vii. yeres. Agayn the ſyrians to Naaman nowe were not ſo nere as wee be one to a nother, being Baptized into one bodie beſides this Naaman acknowlegeth his facte to be ſynne & therfore deſyreth the prophet to praie to god for the pardon of it, when he ſhuld committ it. but our men excuſe theyr going to maſſe, as a thing not faulti: laſt of al the prophet doth not excuſe y^e facte, nor ſaieth not that it is no ſynne, but vade in pace, go in peace: as though he might ſafe, go this wayes, truſt in god, he wil teach the what to do, & guide the w^t hys grace otherwiſe, than y^u arte aware of. And ſuerlie it is not to be doubted but godde dyd ſoo, he knoweth full well full well how to pull out his people frō the perill of temptacion. we rede not y^t he went into the temple of Remmō, as ſoon ſhall we fynde that god turned the harte of his maſter the kinge, aither frō his Idolatrie, or frō fantaſieng Naamā as he was wont. As ſoone ſhal we find y^t Naamā was ſtrēghtned to obeie god more then man, as we ſhal fynd y^t Naaman went into Remmons temple with the king. The prophet bydding hym go in peace downe ſome waye y^t god wolde preſerue his ſeruaunt from euill ſo that we maye perceyue thes example of Naaman little ſhaddoweth the facte of the popiſhe proteſtātes. Suerlie this is but one of Adams aprons. In thoſe dayes the knoledge of god was nothing ſo much & manifeſt as it hath ben,Galat. 4.Gal 4 ſythē chryſtes comming eſpecialie emongeſt the heathen for the good men emongeſt thiſraelites were but as chylchyldren (ſo Paule calleth them) in compariſon to that we chriſtians in time of the newe teſtament ſhulde be.i. Cor. xiii1 Cor 13 Chyldes age is paſt & mannis ſtate is now come. Therfore god ſuffered many thinges w^t them, which he wyl not ſuffer with vsus: euē as y^t father wil beare mani mo thīgs at the handes of his ſonne being a child then being at ful groweth & mānis ſtat.Daniel. i…Dan 1 Why rather do not we ſett before oure eyes Azarias and his fellowes whiche wold not bowe ther knees to Nabugodonozers Image? why ſ…tt not wee for our example to followe the ſeuen thowſande Iſraelites which wold not bowe their knees to Baall?3. king, 19 i. macha. 11 ii. mach. 7 why doth not the fact of Mattathias moue vsus? whye forgett we to looke on the example of y^e woman and her .vii. ſonnes? Rede y^e ſtorye ſhal thexamples of one heathen preuaile agaynſt ſo manye example of others? & that in the old teſtament? what a ſhame is this for vsus that be in the newe teſtament and in y^e laſt dayes of it. For ſuerlye the coming of our ſauiour wyl ſhortlye appeire in glorie with innumerable martyrs which coragiouſlie aventured not goodes, but lyfe, rather then they wold be ſtained in ſoule or bodie, to our ſhame and confuſion if we playe y^e Laodiceans,Apocal. 3. Galat. iiiiRev 3Gal 4 be come mayre maydes & ſeke to pleaſe men.

4. Theyr fourth reaſon is that they wyl praye to god at maſſe for thoſe that are deceiued therwith. And beſides this they will not knocke nor holde vp theyr handes at the eleuacion tyme, as cōmēlie men doo: wherbye men maye be ſomethynge moued, the leſſe to ſet by y^e maſſe.

And here they bring in thexample of one Aſterius which was at thedolatrouſe ſacryfice the Ceſarians made, & by his praier there and then obteined their conuerſyon. I anſwer here vntounto y^t ther prayer heer is nothinge as a valeable it wanteth theſe wynges, Fayth and louelove to god & louelove to our neighbors. For wher is his fayth or louelove to god that ſeeth his owne god horriblie diſhonored, his good chriſte robbed and ſpoyled, and yet diſſembleth as thoughe he were honored, chriſte were magnified? wher is his louelove to his brethrē, that ſeeth there ſoules murthered, and they redye to drinke poyſon as apreſeruatiue and yet he diſſembleth as though ther wer no peril: yea he wil drinke with them of the ſame cupp. &c. ſhuld a man thinke thys mannis praier is hard of god.

If god thy maſter and lorde be dyſhonored chriſte thy ſauyor and redeimer be robbed, the ſimple people thy brethrē be murdered (as in dede ſpiritualie at theis be doone in and by the maſſe) why doſte thou diſſemble as though chryſte were honored, god were ſerued, thy brethern were edifyed? Is not this depe diſſimulation, is not this lake of louelove to god & his glorie, is not this lacke of louelove to thi brethern and to there ſaluacion, and is not this iniquitie? for eueryevery ſinne is iniquitie. But where iniquitie hath eaſe & reſt in y^e hart there god will not receiue the prayer, how wyl he hear thy prayer thē thou hipocrite, diſſembler with god and man, maſſe goſpeller. But thou kepeſt ſtill thye pue & holdeſt not vp thy handes? as though none wer papiſt is but ſuche as knocke & holde vp theyr handes: as though all men at the ſacring tyme looke on thee what y^u onlie do…ſt, as though he dyd eate no parte of a pudding which eateth of both thendes of it, but taſteth not of the myddeſt of it Is the holding vp of y^e handes ſo greate a matter w^t you now? what I had thought this externall worke or behaueour had byn nothyng if that the ſpirite had bene right? Is tholding vp of the hand… at the ſacring tyme more then y^e preſēce of thy bodye at all y^e hoole maſſe? is ther nothing els a myſe in the maſſe but the adoracion of the ſacrament? Yf y^u woldeſt men ſhuld know that thou doeſt diſallowe it, why comeſt thou to it? what doeſt y^u thear? doeſt not y^u go to y^e maſſe y^t the magiſtrate myght knowe that thou art of his religion, a good obedient ſubſubiect to y^e deueliſhe lawes. Thus playeſt thou wylie begile thy ſelfe. Tel me if thy ſeruaunt ſhulde goo with theues to robbe thy houſe with out gayneſaying or doing to thē, woldeſt thou hauehave hym excuſed? And doeſt thou thinke that god wyll not be angrie with y^t that goeſt w^t theues to robbe hym of his true ſeruice & honore by the Maſſe? Thy ſeruaunte might hauehave an excuſe to ſaye if he ſhuld hauehave reproued them for their facte and denied to hauehave goon with them it could not hauehave holyē, but caſt hym awaye for he had no helpe. But ſuche excuſe haſte thou none for god can deliuer and helpe the out of the handes of all thyne aduerſaries.3 king. 13. Rede the ſtorie of Ieroboā, whether he was able to hurte the man of god reprouing his facte? And god is the ſame god nowe. The ſtanding of the .iii. yonge menn ouer threwe the purpoſed ydolatrye of Nabugodonozer. And ſuerlie ſo wold it doo the wicked maſſe with vsus, yf as obedient ſubiectes wee wolde obeye god more then man. As for thexample of Aſterius beinge a… ſacrifice with idolatrers and prayenge ther, helpeth them nothing for as he openlye declared him ſelfe to diſallowe theyr idolatrie, which our maſſe goſpellers do not: ſo dyd not he accouſtome to reſorte thither as they do to the Maſſe, but onelye by the waye happened to be thear at that time. And the thyng maye be more apparaunt I wyll heare wryte the ſtorie as I fynd it in Euſebius. ¶At Ceſarea Philippi which the Phenicians call Paneas at the foote of an Hyll named Paneas which is y^e head of y^e riuer of Iurdane, there was a cōmen cuſtome emonges the people of y^t place yerelye vponupon a certeyne ſolempne daye to offer and ſlaye a ſacrifice, the whiche ſacrifice by the ſleight of Satan ſuddenlye after the ſlaughtor of it, vaniſhed awaye: ſo that the people were perſuaded it went vp in to heauen: & therfore thys was no ſmal miracle nor ſeruice of god thaught they, and all the hoole coūtrye. Nowe to came to paſſe y^t this Aſterius came by thē in theyr ſacrifice tyme who perceiuing that all this was doon by y^e illuſion of the dewill in bewitchinge of the peoples eyes: he in his harte lamenting the errore and miſerie, forth withe fell downe on his knees and lyft vp hys eyes and handes to heauen warde, and withe harte and voyce called vponupon the bleſſed name of the lord Ieſus chriſte, y^e teares tricklinge downe by his chekes apace and beſought chriſte to hauehave merciemercy vponupon the poore people, and to deliuer thē from this ther error. As ſone as he prayed thus openlye before all the people, beholde the lorde opened theyr eies, and ſo they ſawe their ſacrifice whiche they thaught had bene in heuen haled ouer the water thear in al theyr ſight manefeſtlie wherapon they amended there fault, and neuer vſed this ſuperſtition anye more. This god wrought by the prayer of this one Aſterius, which you ſee ſerueth nothinge to this purpoſe. I purpoſe by goddes grace ſhortlie to put ſome thing forth of this Asſterius and other maritres and confeſſores of chriſtes fayth to conforte and confirme my afflicted brethren and ſufferers. Nowe wyll I goo to ther .v. reaſon.

5 It is enough ſaye theye to beleue in the hart and with our mouthes to confeſſe it to god.Roma. x And therfore except a man were a preacher he maie not reproue or diſanul the maſſe, yet it is but a nedeles tēptinge of god, to loſe al we hauehave, thus reaſō they, but I wyl breiflie āſwer thē. Furſt you make no difference betwene beleuing with the hart and confeſſinge with the mouth, where the one that is beleif is ſpoken in reſpect of god which ſearcheth y^t harte, and looketh for fayth Hirem. 5. and thother is ſpoken in reiſpect of the churche or men, as chriſt ſaieth, he that confeſſeth me before men. &c And this confeſſion Paull putteth as a playne demoſtration of faith in y^e hart, ſo that wherſoeuer it be not, faith is not Therfore this place vtterlie maketh agenſt you. For by your ſylence at that horrible idol & enemie vntounto chriſte & his churche you vtterlie holding your tongues declare youre faythles hartes, or elſe cōfeſſiō w^t the mouth could not but burſt out as light in an houſe cānot but burſt out, at y^e doore & wyndowes of the ſai…, to the ſight of ſuch as be with out.

Secondelye though we be not al publike miniſters and preachears of y^e goſpell,we hauehave al care one ouer an other. yet we are all byſſhoppes one ouer an other, and called to preache out and ſhewe the vertues of hym that hath called vsus in to his light, ſo that our duetie is to ſee as much as we can that no mā falle from y^e grace of god (except we wil follow Cain,Heb, x, v Gene, iiii, & ſay who made me keper of my brother) and whenſoeuer occaſiō is offered to ſet forth & ſhew y^e praiſes of y^e lord & reproue y^t which is euel as paul ſaith arguite potius,i, M…ter, ii Eph…, v, but after our vocatiō. Inded if y^e p̄chers did their duetie to diſalowe & reproue this maſſe, we ſhuld hauehave leſſe cauſe ſo to do. It wer enough to declare that we alowe ther doctrine but ſeing that the preachers are lienge praters and the true ſpekers are put vp to preach to poſtes beinge companiles, Bokeleſſe paperles and with out pen & ynke (ſo ſtreitlye ar they looked vntounto) it is y^e dutie of euerie chriſtian after theyr vocatiō, to diſallowe all that he can not obeye and do with good conſcience.

math x. 16 marke, 8. Luke. ix. xiiii. xvii.Luke 9Laſt of all, as concernyng the loſſe of lyfe. &c. I can noone other wiſe anſwer then with chryſtes owne wordes; be y^t loueth father and mother better thē me is not worthye of me: yea be that forſaketh not Father and mother, Wife and children goodes and his owne ſelfe alſo can not be my diſciple. For be that will go about to ſaue his lyfe ſhal loſe it but be that aduentureth, yea looſeth his life for my ſake the ſame ſhall fynde it eternallye One daye wyll we nyll wer, we muſt forſake all and parchaunce go to y^e deuill: now if willynglye for gods ſake we wyll do that which of neceſſitee we muſt do, we can not but be moſt certain to goo to god, not for y^e ſuffringes ſake but for his merciemercy and promiſe ſake.

6. Their .vi. reaſō is of charitie & office▪ knowledge maketh proud, but charitie edifieth: for elſe if wee ſhulde not goo to maſſe, we ſhuld offend y^e ſimple.i. Cor. …. I āſwer y^e knowledg with out charitie is euyll & ſuch had the Corinthians which abuſed theyr knowledge in y^e libertie of y^e Goſpel to y^e ſorewounding of manie a poore conſcience, for whom chriſt was cruſified as our maſſe goſpellers puſe vp with knowledge of the libertie of the goſpell in exterior thinges do, thinkinge that they maye go to maſſe and ſo lackynge wherof they dragge, ar takē tardie with ther owne reaſon for what charitie call you that which not onlye ſuffereth: but alſo helpeth to hurle his blynde brother headlonge into the pitt of perdicion. But ſ…rlye ther reaſoning as ther doinge ſheweth them to want knowledge alſo. For that which is ſpoken of indifference thinges, they applye to thynges vtterlye vnlaufull. For the Maſſe is not to be placed emonges thinges indiffirēt But emongeſt the greateſſe euilles for one moſt horible. God ſend them more knowledge and charitie, & then I doubt not but ther will kepe thē at whome rather that goo to maſſe.Offences are ayther gyuen or taken. For offēding but brethrē in not comīg to maſſe a man muſt put a difference betwen offences, ſome are taken, ſome ar gyuē. The precher that preacheth gods worde trulye, offendes the wicked or rather the wicked taketh therby offēce, ſo doth the father offend the chylde if he be couetuoſe in geuinge, lyberallie to the poore. But this offence cometh of y^e wickednes of y^e euyl & is taken & not giuē. The man y^t goeth to the Maſſe gyueth an offence occaſioning others to do the lyke, and wo be vntounto ſuch: The man y^t goeth not to maſſe, or if he goe thyther doth reproue it publiklie, this mā I ſaie geueth no offence, but the offence is taken, for he that followeth goddes word to do his wyll can neuer gyue offence. But he that followeth his owne wyl or reaſon, or the wyll & reaſon of any man in religion or goddes ſeruyce, the ſame man giueth an offence and ſinneth dāynablie. Go to therfore and ſee with thye ſelfe in going to maſſe, whether y^u doeſt it to do goddes will or thyne owne, yf y^u looke well on it thou ſhalte ſee it is not goddes will but thyne owne or the wyl of others whom y^u woldeſt not diſpleaſe but now ſe what Paul ſaieth, if I ſhuld pleaſe men, I were not the ſeruaunte of chriſte.Gal. i. i. Cor. 10.Gal 11 Cor 10 And what ſaieth thy conſience when thou praieſt thy wyll be doone? & doeſt the contrarie? Euerie man muſte ſtudie to pleaſe his brother, but yet to edification. But of theis offences moche were to be ſpoken ageynſte our goſpellers whiche hauehave gyuen great offences in not reſorting to y^e cōmunion to receiue it when they myght. Alſo in co…minge comen prayer in neglecting preachyng and ſermons, in abuſing theyr libertie, in meaies, in church goodes. &c.

7. There .vii. reaſon they gather out of chriſtes wordes that not it which goeth in to the month defyleth man,wat. xv. but that which cometh forth of y^e hart, And therfore going to maſſe being but an externall thinge, yf ſo be the harte allowe it not, can not defile a man.

Our ſauiours wordes do not exclude outward words and workes contrarie to his lawes, but that they defyle man, as Murther, Theft, Whordome. &c, albeit theis in dede ſpring out of the hart howbeit make the mater manifeſt. A difference as before I hauehave ſpoken ther ſhulde be put alwaies betwene thinges indifferent and thinges vnlaufull. The maſſe & goīg to it to ſerue god therby is no indifferēt thing. We ſhulde diſcerne gods creatures from mānes ignoraūce in y^e abuſe of thē. wine is gods creature Dronkenes is mānis error & y^e abuſīge of gods creature, the epiſtel goſpel ſupꝑ good praiers, &c. are goddes ordinaūces but the maſſe is mānis ignoraūce, and horrible abuſing of thoſe holie thinges. To ſacrifce calues ſhepe, &c. was godds inſtituciō, but to ſacrifice in y^e groues, woddes, at Bethel, Dan, &c. was mannis errour and plaine idolatrie, as one maſſe is, & thei y^t vſe it horrible idolatrers, ſo y^t this their reaſō apō this text gathered is reaſonies if thei vſed it ageinſt mānis preſcriptiō of meates as though ſome were more holye then ſome, ſome defiled vppon frydaye more then apon thurſdaye &c. then vſed they: … rightlye Now lett vsus ſee their .viii. reaſon. It is Anabaptiſticall ſaye they to abſteyne from the miniſterie and temple, becauſe of others mennis faultes, rather men ſhulde proue and trye them ſelues then others. The preiſts ilnes or the papiſtes errour can not hurte vsus it wee in hart conſēt not to their euil or alowe it. This reaſon is lyk the reſt. For the myniſterie of goddes worde and the mans at two thinges, the one meor repugnāt to the other and deſtroyers the one of y^e other, he doth wickedlye whiche with y^e Anabaptiſtes or Donatiſſes thynke y^t the faulte of y^e miniſter or people ſhulde empaire chriſtes miniſterie or ſacramē tes and y^e vertue and efficacie therof to him wardes. In vſyng goddes ordinaū ces let vsus trie our ſelfes and not others. But ſyr what ordinaūce of god c…l yea the maſſe? who taught to praye publikelye in an vnknowen tonge? who caught chriſtes ſupper to be a priuate ſupper? but of this looke more before. Now will I diſpatch their .ix. and .x. reaſons.

9.10. Bicauſe god beholdeth the harte and not y^t outwarde apperaūce .1. re. 12 becauſe the eyes of god looke for faith, Heremi .v. Bicauſe the bewtie of godds churche is with in. pſal. xiv. Therfore y^e outward dede of going to maſſe forceith not, if ſo be inwardlie it be not aproued. To theis I aunſwer y^e indede it is true god looketh on the harte but yet ſo that he beholdeth the words and workes alſo Malach. His eyes looke on faithe. But ſo that he caſteth his eyes on mennys factes alſo. pſal. And therfore the ſcrypture ſayeth that godd wyll iudge after our workes and ſayings rede. Mat. 25 and .12. of the wordes thou ſhalt be iuſtefyed, &c. Theis therfore conclude not as theye gather, but rather teach vsus godds priuiledge which wee muſt not meddle with all: …nelie we muſt know the tra… by the tru…es: the which frutes if at anie tyme they deceyue vsus, yet god can they neuer deceyue, for he knoweth y^e harte, be knoweth y^e fath and whether y^e fruts ſpringe therof or noe, yea this ſentence well wayed doch gyue vsus occaſion to ſet the popiſhe churche to be no churche in goddes ſight, as doith the ſentence they alledge for theyr tenthe reaſons of the bewtie of the Kyngges daughter, that is the churche withe in. For if we be holde the face of the popiſhe churche in reſpect of chriſtes true churche whoſe bewtie in dede is al inward being repleniſhed with the ſpirite of chriſt and the frutes of y^e ſame, outwardlie being but ſymple, for ſhe wyll adde nothinge to chriſtes commandementes in goddes ſeruice and religion, otherwiſe then for orders ſake it I ſaye we beholde the face of the popiſhe church, lord how it gliſtereth & gorgiouſe it is in cōpariſō or chriſtes true churche which is deformed in theis dayes, but by the word of god trulye preachyd, the ſacramentes purelye mineſtred, and ſume diſcipline nothing ſo much as hath bene, might be, & ſhuld be, where as the popiſhe church wantes nothing to ſet hir ſelfe forth to the ſhew as he that conſidereth y^e perſones Pope Cardinalles, Legates, Archbiſſhoppes biſſheppes, ſuffraganes, Abbores, Priores. Deanes, Prebendarres, archedeacons, Canons, Monkes, Friers, Perſones, Vicares, Paryſhpryſtes, Maſſe pryſtes, Nonnes, ſuſters, nonices, Deacones, ſubdecones, &c. and a thouſande moe) the pore ryches, honors, promotions, landes, houſes, fare, ſeruice (as ſinging, ſayeng, ringing, playeng, ſenſing &c Impelmentes (Croſſes, Chalices, relykes, Iewels, Baſens, copes, cruettes Veſtimētes, Bookes, Belles, candelles &c. He I ſaye that conſidereth theis thinges he cannot but with Samuel thinking, Eliab had bene he whom god had choſen, Thynke this to be the catholike church and ſpouſe of chriſt. But this ſē tence ſayeth the bewtie of goddes paramor is within: and therfore this maye be ſuſpected to be the roſe colored whore S. Ihon ſpeketh of in the Apocalipſe. For whome her miniſters watch nyght & daye, how to mantaine theyr myſtres & whore, madame with indowinge her w^t the riches, power, and pleaſures of y^e earth: where as the miniſters of chriſts true churche watche and labour howe to enryche and bewtifie goddes people wyth Heauenlye ryches, euen wythe the knowledge of god and hys chryſte and ther fore they vſe daylye preaching and publike prayeing, and vſing the ſacrament ſo as maye edifie. They vrge men to repentaūces to begī a new life, they wold hauehave men to horde by theyr treaſures in heauen. &c. And this gayre they worlde lyketh not. But murmureth at the miniſters, contemptneth thē, pilleth them that for pouertye and lyuinges ſake thee myght ſpeake to pleaſe, as experience hath taught hearin Englād. But to make an ende of this matter I wold wyſhe that they whiche vſe ſuche ſentences as theys be to hyde theyr manyfeſt ydolatrie and fornicatiō at y^e maſſe wold know that theyr ſpouſe is gelyouſe and wyll aſwell be angrye with them whoring ſo in their bodyes, as they wold be, yf ther wiues were taken in bodelye acte withe others, wolde they take this excuſe yf the wyfe ſhulde ſaye: forſouth huſbande this is no matter for I promiſe you no bodye, but you alone hath myne harte. &c. God for hys mercies ſake in chryſte open our eyes & hartes to ſe know & louelove his wyl, y^t wee maye ſerue hym there after: God power into our harts the ſence of chryſtes ſweete ſacrifyce made for our ſinnes in hys owne perſone and by his owne ſelfe. Thē ſuerlye we cānot but earneſtlye deteſt thys maſſe wyiche is moſte enemy… there ageinſte, and that not onnelye in ſpirite inwardelie, but alſo in bodie outwardlye: euen as all honeſt women can not but be ſore greued in harte or bodelye acte to departe frome there huſbandes. The gretter louelove in harte the wyfe hard to her huſband, the more pure wyl her bodie be kepte from the fellowſhip… of others. And ſo it goeth with vsus herein le…t vsus therfore praye god to engraft his louelove in our hartes and then vndoubtidlie we wyll neither do nor ſaye enyething that ſhall diſpleaſe hym. Let his worde be the lanterne vntounto our feet none other waye to go then we ſhal ſee it giuegive lyght before vsus.Pſal. lxix▪Ps 69 Let his word ſo lye and remayne in our hartes,math. xiii. that it maye be as a leuen in vsus to chaung y^t fauor of all our wordes and workes to be therafter Let vsus hyde goddes words in our hartes that we ſynne not.pſal. cxix. Let vsus kepe our feete from all enyiwayes that we maye kepe goddes lawes & teſtimonies. And here I wyll write an hiſtorye not vntill for this purpoſe as I thinke.

Ther was in y^e time of Sapores king of Perſia which cruellie perſecuted the Chriſtians a certayne Archebyſſhoppe Selenchya & Eteſiphon called Symon which was called before y^e king diuerſe tymes, but at the laſt bound like a thefe for chriſtes goſpelles ſake howbeit all preuailed nothyng: conſtant he was in worde and countenaūce to the comfort of all the chriſtians. On a daye coming from the kyng of whom he was examyned & thretned, it he wolde not worſhips the ſonne and make a knee to it as god but in vaine as I ſayed it fortuned that one Vſtazardes an aūcient officer in y^e kynges courte I trowe great Maſter of his houſehold ſate in the court gates as Simeō came by which Simeon ſo ſone as this Vſtazardes did ſee coming forth with he aroſe and did reuerence. But Simeon knowinge that he had wourſhipped the Sonne for feare of y^e kinge, wold not looke at him, but ſemed to cō tempne & deſpiſe him. This gaire when Vſtazardes perceyued ſo perced his harte, that he began to pull a ſonder his clothes and to rende his garmentes, with weping eyes, crieng out and halas that euer he hade ſo offended god as in bodie to bow to the ſonne for (ſaith he) here in I hauehave denyed god, although I dyde it a geinſt my wyl. And how ſore is god diſpleaſed with me whē myn old father and frende Simeon his deare ſeruaunt will not ſpeke or loor towardes me. Looke towardes me. I maye by the ſeruauntes countenaunce perceyue y^e maſters mynde. &c. on this ſorte this Vſtazardes lamented. Now ſyr it cam ſhortlie to the kinges care and therfore was he ſent for and demaunded the cauſe of his mourning, and he out of hand tolde him the cauſe to be his vnwilling bowing to the Sonne, bi it (oh kyng) (ſaieth he I hauehave denied god & therfore becauſe he wyll denye them that denye him I hauehave no lytle cauſe to compleyne & morne. wo vntounto me (ꝙ he) for I hauehave played the traytor to chriſte, & hauehave diſſimbled with the my leige lorde. No deth therefore is ſufficient for the leſſe of my faultes. &c. when the king herd this it went to his ſtomake for he loued. Vſtazardes who had ben to him & his father a faithfull ſeruaunt & officer, howbeit the malice of ſathan moued hym to cauſſe this man to be put to death, when he ſawe y^t by no meanes he wolde alter his minde to worſhippe with the bodie, the ſonne yet in this pointe be ſemed to gratefye hym, for Vſtazardes deſired that y^e cauſe of his death might be publ…ſſhed to be as it was, this I aſke ſaith he) for guardon and recompenſe of my true ſeruice to the and thy father, Marie ꝙ the king thou ſhalte hauehave it thinkinge therbye y^e when the chriſtians ſhuld knowe, how he wold not ſpare his chefeſt ſeruantes for relygion it wolde make them more afrayde & ſoner to conſent vntounto hym: but ſo ſone as it was publiſſhed and Vſtazardes put to death, lord how it comforted not onlye Simeon then being in priſon, but alſo all the chriſtians. This hiſtorie I wiſſhe were marked aſwell of vsus as our Popiſhe Gaſpellers which hauehave no more to ſaye for thē then Vſtazardes had, for his harte was with god, how ſo euer he framed his bodye & therfore (ſaith he) that vnwyllinglye be bowed to y^e ſonne we ſhuld behaue our ſelues ſtrongelie agenſt ſuche brethren as ſimeon did & then they y^e ſoner wolde playe Vſtezardes parte which thing no merueile though they do not, ſo longe as we rocke them a ſlepe by regardyng them & ther companayes, as dailye we do, and ſo are partakers of there euil & at the length ſhall feele of their ſmarte. God guyde vsus all with his holie ſpirite as his children for euermore. Amen.

¶Imprinted by Wyllyam Copland, for Wyllyam Martyne, and ar to be ſolde at his ſhope ioininge to the mydle North dore of Paules, at the ſygne of the blacke boye.

End of the text · John Bradford, The Hurt of Hearing Mass (1561)