THE HURT OF Hearing Mass. Set forth by the faithful servant of god & constant Martyr of Christ. Iohn Bradforth when he was Prisoner in the Tower of London.  3. Kings. 18. 
¶ How long will ye halt between two opinions.  
If the lord be god, follow him.  
But if Baal be he then go after him.   

Hearing Mass  
ALL though at this present men call this into question whether it be lawful for a man which knoweth the truth to be present at the celebration of the Mass or no: Or whether a man being in company with others at Mass, in body be therewith defiled, his spirit being absent and not consenting, but rather detesting and abhorring the the abomination and naughtiness of the Mass, or no. All though (I say) this now be come into question a 'mongst us hear in England, esspiciallye amongst many my good brethren & sisters in London (as I here say) yet I trust it be no further but still in question, I mean that I trust men be not yet so persuaded as perchance the first movers of this question either would have other so to think, 
Papists.  because they think so, or else because they yet think not so: themselves fully, but would be so persuaded that as in conscience they might be quyett, 
week gospelers.  so in body & goods they might live in rest & savytye. How be it in asmuch as this question (if a man consider the state of the world, and reasoning or probabilitees, which to a natural man can not but seem allowable) may fortune to grow to an inconvenience to a christion consciences, and to a great offience both to god & his church, I though it my duty as I can, to put to my helping hand, nay rather to beseech god in the bowls and blood of his dear son jesus christ that he would put to his helping hand and by me as by an instrument of his grace and mercy, he would work some thing to his glory and to the profit of his church. In and concerning this matter, 
calvin vyrett bullinger. Houper.  not that the matter itself needeth it (for it is very plain and here to fore diverse have written of it enough if enough be enough.  
But because these times full of offences, Satan's great diligence and his soldiers serving at a pinch on the one part, & the infirmities of my brethren their ignorance and semplecytie soon seduced by the subtile on the other part, seemeth to exact of me and of all chartable hearts, 
Mat. xxv.  as the lord hath lente his talentes so to exercise the same. The which thing as in discharge of myself here in, so to occasion others to help the poor afflicted congregation of christ with their learning and consolations, learned out of god's book. I now attempt and begin in hope of god's grease wisdom and holy sprite, which I desire and crave of the oh merciful ●ather, in the name of thy dear child jesus Christ our only saviour and advocate aswell to guide and teach me in writing as to work in the hearts of them, to whom this shall come unto by reading that we may know thy truth in all things and love the same, to live it for ever more. Amen.  
Whether a man or woman may with out offence to god and his church be present at the Mass with others in bodily presence, in spirit being absent, and not allowing the Mass, but rather detesting it: this is the question. 
Reasons to prove that a man may go to mass   
That men or woman may be present in body at mass with such as take it for a gods service and a great worshipping of god, there are many reasons made, whereof these following as they be the most probable and effectual so be they in manner all that can be objected by any reasonable colour.  
1 first because god is a spirit and requireth accordingly that is to say in spirit to be served, 
I●on. i●ii.  Therefore the body being at mass if the spirit be with god is not material, or a thing to be greatly condemned.  
2 Again as in the old testament, when much errore and Idolatry was in the church a 'mong the bishops, priests, pharisees, scribes & people, yet did neither the prophets, neither our saviour and his apostles abstain from coming to the temple at jerusalem, & using of the sacrifices accustomed: as they would have done if they should have sinned in so doing. Even so now it is not evil, though the mass be nought, & though they do nought which think it a god's service if a man or woman do come to the church where mass is, and so be at it, if that in heart and mind they consent not to the wickedness, & Idolatry committed.  
3 thirdly if when Naaman prayed the Prophet Heliseus to pray the god would not be displeased with him when he should go with his lord into the temple of Remmon in Body, 
iiii. kin. v  although in spirit he would worship the true god of Israel: if (I say) the prophet bade him go in peace all should be well: much more than it can not be any offence to be present at mass, if so be our spirit talk with god and allow it not.  
4 Fourthly a man being at mass and not alowinge it in his heart, as he can not but pray to god to help his brethren that their eyes might be open to see the evil they do in worshipping god contrary to his word (as did Assterius, who being at the Idolatruse sacrifice the people of Cesarya used, by prayer obtained of god, to have their eyes open & to see their error) do by his gesture he will behave himself in such sort, as rather shall make men, the less to regard the mass, for he will not look up at the levation tym, hold up his hands, nor struck his hands on his face, but rather kneel down in his pew or form sadly & hevelye, as one of small devotion to the mass. This reason is thought very probable.  
5 fifthly a man being so scrupulous as to think that it is not enough to be leave well in the heart, 
Roma. x.  and with the tongue to confess to god the christian faith, except he run out of his vocasyon to reprove the mass, and them that come at it, as though all men were preachers. ● man thus doing can not please god, nor profit his brother, but offend both & bring himself in great danger to lose all he hath, to be cast into preason to undo his wife and children. etc. Therefore it can not be but well done, to go to mass so that in spirit we allow it not.  

i Cor. viii  6 Syxtlye saint Paul disalloweth them that altogether follow knowledge where charity is the thing edifieth, & knowledge maketh proud. Therefore in this case we ought to follow charity & not to offend our brethren till god revel to them as he hath done unto us.  

Math. xv.  7 seventhly our saviour showeth it to come from the heart that defileth the man: so then to come to mass in body, the heart being with god defileth not a Christian.  
8 Eightlye, It is the errore of the Anabaptists as it was of the donatists, and other old heretics to abstain from the minister because of the wickedness of others. 
i Cor. xi. Rom. xiiii  But Paul would have men to prove themselves and not to judge of other which stand or fall to the lord, & even so in this case of going to mass, let us know the priest and people's illness do not hurt us if we in heart consent not to their evil.  
9 Neinthyle, In Danuel we read that god bade him not look on the outward show. for I have rejected that saith he For man looketh on that which is outward, but god beholdeth the heart. 
i kings xii  So here if the heart be pure it maketh no matter of the outward gesture of the body.  
10 Tenthlye, All the beauty and glory of the kings daughter that is of the church and of every Christian is with in saith the Psalm .45. and not without, 
Psal. xi.  so that if the heart be pure it forceth not though the body be in company at the mass with them that come to mass as to an holy thing.  
These and such like are the reasons that men make to prove it lawful for a man or woman to be present at mass, if in spirit and heart they be absent & allow it not. But how weak and vain all these be, yea how far they make against that they would prove, by god's grace I trust a none to show after that I have briefly touched the mass, what it is and how great anevell it is. 
A degressyon of the mass.  For a little thereof will I speak, and that not so much that men might know that it is evil (for I trust in GOD that very many know that if so be they will know it) but rather that men may better consider how horrible and monstrous an evil it is (the which thing I fear me few do) how be it because yet their are some which think reveretlie of the mass, and err of semplecitye and ignorance therein, to whose hands this my writing may come & perchance do them good I doubt not but that my labour in breflye bringing in here, what the mass is, & how great an evil it is, will not be thought utterly out of the way.  

What the mass is of the name of it.  concerning the Mass what it is a man would think that of the name of it, easily it might be learned, but certainly their is here in no certainty. For some call it an oblation of meal, of Mincha. Levi. 6. Malach. 1. Psal. 141. Some call it a voluntary gift of Missath. duty. 16. Some say it hath the name of sending away such as was called Cathechumeni, because they were sent out of the congregation, when the lords supper was to be celebrated. Some say it cometh of sending gifts & alms for the relese of the poor, which were accustomed to be sent & giving always tofore the receipt of the communion at the time of the offitory, which thereof hath his name. some say otherwise, & sun say otherwise against them: so that their is (as I said) no certeyntye at all to learn, what the Mass is of the name of it. And therefore I think it best to look on the parts of the Mass, to learn there out that which we can not out of the name. How be it by the way note this, 
The name of the mass is not authentic nor cathalike.  that this name Missa is no where red a 'mongst the Grecians, with whom the primitive church did flourish, and therefore is no such ancient a relic, as the papists make it. For the Tripartite Ecclesiastical stori which was written in Greek, hath not this word Mass in it. though the translatore thereof into Latin now, & then use that word. Neither Ignatius epistle if in Greek they could show, it would help any further than this ecclesiastical history. And Dionysius in his hierarchy, not withstanding the latin translations be otherwise. As for the feaninge of some which would gladly have men persuaded of the ancience of the mass, and of the name of it, & therefore say this word messa is a word of the Syrians speech, a man with half an eye can not but see that therein they halt. For in that Grece is so near to Syria, and between us and it, surely it could not but have been known and written amongst the greek authors, but to come theyther from whence I went, this shall suffice to note by the way that thee Maasse whereof whereof no certainty can be gathered out of the name of it) was never known even but in name to the primative church prate the papists as please them, & I trust shortly by the parts to demonstrate the same,  

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

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

Confiteor  The Confiteor pope Damasus brought brought into the mass as it is written about the year of our lord .370. So long the Chatholyke church wanted it and still should want it in that it containeth in it idolatry. Invocation to saints which is against god's word. 
kyreeleson   
The Kerieelieson .9. times to he spoken in such a tongue as few priests can or do pronounce otherwise then kyreleson, that is Sow have mercy, or Pig show mercy, this pope Gregory) though some say it was Sylvester Instetuted about .600. years after christ as he did also the Antiphenies, Hallaluia, the offertory and a peace of the canon. How be it some say that pelagyus the second his predecessore did so first appoint kyreeleyson, 
Glorya in exelses  the glorya in excelsis, pope Simmachus ordained to be song on the sondaiss & other holy days about the year of our Lord .510. 
mass first brought in to order  To for this time was the mass out of order for they write that he first brought the mass into an order, but surely the order them as it was far from that in the primitive church was used, so was it further from the order now used for sithen the time many things were found out and put to as partly if you note the years I write you now see but more shall see a none by god's grace, I know that some do say that Telesphorus ordained it about the year of our lord .140 about which we read that Lente was commanded to be of none other but of the priests, 
Lente commanded first to the priests on lie  & clergy only. Isedor jam. i concel Gracia distincio .6. Statuimus. How be it all most all men know that hilarius which was about the year of our Lord .340. made this hymn & song it first in his church, & therefore it can not be attributed to Telespherus.  

collects.  The colletes who made them there is no certainty. Some say Gelasius, some say Gregorius, so that the church could well spare them at least .490. years.  

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

The creed  The Crede pope Marcus about the year of our Lord .340. did ordain to be song in the mass, 
i. Albes il. Corparasses. three priests marriage  this pope brought in Linen, albes, and Corparasses. And was nothing offended that every priest should have his own wife though now it be other wise taken. In his time there was a council called Elliber tuum concilium. 
iiii Images condemned  kept in Spane which damned all kind of Images, yea pictures in the temples.  
The offertory whereof now remaineth nothing but the nam is attributed to Eurichianus about the year of our lord .280. 
the offortorye,  The prefaces are given to Gelasius, 
Prefaces  & gregorius, so that for .600. years or there about after Christ they were not used.  
The Canon which they have in such admiration and reverence, 
The canon  as nothing else was made of diverse.  
Pope Alexander made one piece of it about the year of our LORD. 220. qui predie. Pope Pistus made an other piece upon a ten years after him, which he took out of the prophet Isaiah.  
Pope Leo, about the year of our lord .450. made an other piece Sanctum sacrafisium. etc. 
marriage of priests  And note that this pope allowed marriage of priests as all his predecessors before him hade done. pope Gregory about the year of our Lord .600. made an other piece of the canon & a great piece of the mass, as he himself witnesseth in his register, for before his time it was no such hodge-podge as he made it, but now it is much worse, pope gregorie the third about the year of our Lord .732. put to this peace et eorum corum memoria. 
Images allowed, yea commanded  etc. And note that this pope called a counsel at Rome wherein it was decreed that Images should not only be had in temples but also worshipped and that all gain esayers should be counted as heretics, Innocentius the third of that name, affirmeth pope Gelasius which was about .490. years after Christ to have made a great piece of the Canon, as he himself did something therein. A bout the year of our Lord .1120. 
Reservation of the sacrament  This Innocencious ordained that the sacrament should be reserved in the churches, he brought in Auricular confession as a law. 
Auryculer confyssion  He did constitute that no Archebushoppe should have his pale except he were of his relegyon, and therefore we have less cause to marvel at the unity in popery.  

A polace for unity in popery  Beatus Renanus affirmeth that one Scolasticus which was about Gregoris time did make Te igitur. etc. So that we may see what an and how ancient a relic this Canon is, which is the holiest, nay most blasphemous piece of the Mass.  

The levation  The levation who ordained it I can not tell certainly some attribute it to Honorius the third about the year of our lord .1210. and not unlykelye for in deed he ordained that the people should kneel down and worship the sacrament, so long a time after christ was it a fore this gayre was catholic  
The Agnus. etc. pope Sergius about the year of our Lord .700. brought in to the mass. 
Agnus Pate censing, covering of altars.  Innocentius ordained the pare to be given to the people. Pope lo commanded the sacrament to be censed. Bonifacius put in his foot for the covering of the Altars.  
Pelagius brought out the comemoration of the dead to be had in the mass Vigilius ordained that the priest should say mass with his face toward the east. 
commemoration of the dead,  Platina writeth how that the first Latin mass was song in the .6. council of Constantinople, 
The first latin mass  which was about the year of our lord .750. And the same mass and order was there and then allowed, and so hitherto hath been with a vantage  
But to make an end hereof authors do write that pope Stephanus which would be carried, and was, on men's shoulders. Pope Adrian his successor & many others after them did put something to the mass, so that by this which which I have written of the parts of it (& yet I spoke never a word of the private perception of the priest alone in the mass which was not used in Gregoryes time .600. years after christ, nor at this day is used in the Greek church, nor was not Catholic as some write in Europe above .450. years past, of the parts I say easily you may see that the mass is a, and a device of man, yea of .28. 
Put to the number of ●●cviii. bishop's that made the for n●er part of the cred.  Popes and more, not fully found out and finished of a. M. years at that lest, after christ. And yet the papistes brag of it as though it had been from the Apostles time, as though Peter had sung the furst Mass at Antioch, & as though it were the most holy thing upon the earth, so that the church cannot be with out it, wherein they speak truly, if by the church they understand the popish church, for else Christ's churce now & should aswell be without it, as it was of. M. years, until the devil which was tied so long was let lose. Reed the .20. chapter in the Revelations. 
How great an evil the mass is.  Now the mass being known to be the device & mention of man I will briefly show you that it is the horribliest & most detestable devise that ever the devil brought out by man  
Furst the Mass is a most subtle and pernicious enemy against christ, 

The mass is against christ that is against his priest hood.  
heb. seven   and that double, namely against his priesthood, and against his sacrifice. His priesthood is an everlasting priesthood, & such an one as can not go to another. But the Mass utterly puts him out of place, as though he were dead for ever, and so god is for sworn, which said christ should be a priest for ever, 
Psal. cx heb. seven. heb. iiii  and Paul lieth which affirmeth Christ to live & to be on the right hand of the father for us that by him we may come to the throne of grace to find mercy, to help us in our need. For if these be true as they be most true, the mass priests are to be put down. For if they be of thorder of Aaron then resynne they that which christ hath abolished, if they be of thoder of Melchisedick, 
Apoca. i. i petre, two Roma, xii, Heb. xiii iiii. king. x  them be they Christ's Other orders of priests I read none save that which all Christians be to offer up themselves to god, and other spiritual Sacrifices by Christ. And thorder of priests of Baal, whose successors indeed the massers be.  
For else if they were, as they would be taken of thorder of the Apostles than should they be ministers and not massers, Preachers & not traitors, as they be both to god and his church. God amend them.  
Christ'S sacrifice once made by himself on the tree, 
Christ'S facryfice Heb. uli. ix x  on the mount of Caluarye is the full and perfect propycyatorye sacrifice to the sanctification of all them that are and shallbe saved never more to be reiterated & done again, for that signifieth an Imperfection. But the mass is called and had for a cacrifice propitiatory, and that such a one as fetcheth pardon. A pena et a culpa, for the quick and dead, and for whom sir John will. In words or syllables the papists will deny this, but in very deed they do other wise. And in the latter end of their Canon plainly they call it a propitiatory sacrifice. So that the mass we see is altogether against christ a live, that is against his preisthode & against his death that is his sacrifce, & therefore a detestable evil I trow.  

The mass destroythe god's service and all godlyenes of life Roma. xii john. iiii.  secondly the mass is not only a let but also a destruction of the true worshipping of god. For where the time is past to serve god now, as once he required with guts bullocks. etc. And the time is come to serve him, rationali cultu, as Paul saith in the offering up of our bodies by the renewing of our minds & serving him in spirit & truth unfeanedlye fearing his displeasure, trusting in his truth and mercy, and loving his goodness, and out of these in external obedience as he commandeth. The mass (as I say) not only letteth this but also utterly destroyeth, it. For who knoweth not that the very outward work of saying or saying of mass is taken for a great goods service? who knoweth not that the outward work of the mass is and hath been applied for the remission of sins of the quick and the d●de? And where did they ever teach that the mass was nothing worth either to the doer, or to them for whom is done, without this spiritual service of god, the true fear of god, faith, and love of god? No word at all was or yet is spoken hereof. All men may know therefore if they will the mass to let, yea to destroy gods true service for what needeth repentance when sir john will save me by masses even when the time of repentance is prevented by death, what needeth faith what needeth godliness of life, what needeth preaching, what needeth praying, what needeth any piety at all, when that the mass hath all, and will and can save from all. For by it cometh pardon of sins, by it cometh deliverance from hell and purgatory, by it cometh fair wether, by it cometh peace and plenty, by it cometh health for man and beast, Summa the mass is Mare Malorum, I should have said, Mare Bonorum, the most singular, excellent, and incomparable jewel that can be, so that it being gone, all is gone, the church is lost, the people perish, the faith faileth, and god is not worshipped. But where it is all is well, there needeth no preaching there needeth no hearing of god's word, praying in spirit, repenting or godliness of life If so be once a day men come to church to hear mass, to see the sacring he that doth this is a good catholic a child of the church, a man of god, all though daily after he have hard mass he all day at tavern or alehouse, at tippling bibbing. etc. All though he use whoredame, swearing, dicing, theving, polling, bribing. etc. If in the morrow after he come to church take holy water hear mass devoutly, & take altel holybreade, he is sure enough say the papists. So that as I said, I say again the mass utterly destroyeth all godliness of life, and all god's service, as by this may some thing be seen and as by experience experience doth now teach us. For it can not away with that which is the rote of all godliness that is god's word and the true often preaching thereof, 
massing & true preaching are never together  the one can not but send the other out of the way, I mean either the mass will put the pure preaching of god's word a part and then the people perish. pro. 29. 
pro. xxix.  or else preaching must put it away, as one's it did with us, and still would have done, if we had been thankful to god for preaching and preachers, and if we had had a lust to have lived as we have heard. just therefore art thou oh lord thus to punish us for we have deserved it  
Oh in thine anger remember thy mercy, be not angry with us for ever. Turn to us again oh lord god of hosts, look merely upon us and we shallbe saved, thy will be done & not mine. 
The mass perverieth horrible Christ's supper   
thirdly the mass is not only besides Christ's institution & ordinance, but it is utterly against it & perverteth it horrible I mean this as concerning the supper and sacrament of Christ's body and blood. 
i Cor. xi   
For where he did ordain his supper to be a memorial of his death and passion, and therefore in the celebrasion thereof the lords death should be preached out till he come, as Paul writeth, I pray you who heareth any thing hereof in the mass? Nay they are wise enough to keep in that. For when that is spoken of men can not but see thereby forgiveness of sins to come to such as believe freely, and so falleth there mart. Christ ordained his supper to be celebrated and received of the congregation, and therefore paul willeth the Corinthians to tarry one for an other that they might all receive together. But all men see that hear is no such thing. Chose the people whether they will come or no, sir john is a kin to the tide, he will tarry no man, if he have a boy to answer him amen, or if he tarry for the people, yet get they no part with him, all is to little for himself where christ yet biddeth them: do this, that is distribute, and give, take & eat as he did. 
Mat. xxvi Mar. xi. Luk. xxii.  Christ ordained this supper to be a taking matter. Take eat (saith he) but the mass is a looking matter, peep, see, look stoop down before. etc. christ would the celebrators of this his supper to be assured that his body was broken, for them and his blood shed for their sins as they are assured, and in possession of the bread they eat, and the win they drink, but lest they should be certain thereof, the mass and her minion the priest will spare nothing to the people to eat or drink with him No at no time the people must have their right. For the cup they may none kiss, and yet christ bad them all drink of it, so is his will. But our papists have an other will which the mass mongers will more willingly follow then gods will. Christ never mente that one should receive the sacrament more for an other, than he would one should be baptized for an other. I would wish the mass priests were a while in corporal food so served, as they serve their brethren in spiritual food I mean that the people should dine & sup for them another while, to see if that would feed them. Oh that men had as great a feeling of the hunger of the soul, as they have of the hunger of the body, surely they would not then be thus mocked. But because herein I would but touch and go: this shall suffice to the diligent for an occasion to see the mass to be a let, yea an overthrow of Christ'S institution concerning his supper. For now people think they serve god in coming to see the sacrament. But if they knew they despleasyd god, if they gave not themselves to the often and diligent receiving it with reverence (as divers canons compel, and the doctors cry out thereof) the mass which marreth all, could not be in place. 
The mass & the lords supper can not be together  For it can not be but either the mass must drive away the ryghtuse of the lords Supper, or the lords supper rightly used must drive away the mass. For the lords supper rightly used is when the congregation gatherred together receiveth the sacrament in both kinds as christ instituted? But the mass is when one priest like a churl choppeth up all alone and blesseth the congregation with the empty chalice saying Ite missa est. After the pope's ordinance. 
Mat. seven two. Petre. two  The one of these two can not but dry away the other as experience teacheth us again hear in England a just punishment for our unthankfulness and horrible contempt of such an heavenly banquet: we were but swine and therefore not meet that such a pearl should long be put before us. 
Exo. xvi Num. xiiii wisdom xvi  The stinking mass with the garlic and onions of Egypt were a thousand parts more meet for us then gods pure manna wherein was all kind of heavenly taste. Oh lord forgive us & be merciful unto us, and when thy good will shallbe ones more, put us in trust with thy manna again, we will no more murmur good lord, but with thankfulness and diligence fill up our Gomerres daily till we come into the land of promise thy heavenly rest and joy.  
I will not now speak how that the sacrament in the mass used to an other purpose and end then christ ordained it yea to an end clean contrary (as already I have showed) is no more Christ's sacrament but a devilish Idol, 
The sacrament in the mass is an Idol  even as if a man should carry about with him or before him the water of baptism as though the holy ghost were there enclosed, and so now new men to worship the water. This which hitherto I have spoken shall serve to give men occasion to way with themselves how great & detestable an evil the mass is.  
We see plainly that it is against christ himself, against his priesthood & so his kingdom, against his death & sacrifice, & so against our redemption, against his worship & true service, against faith, against prayer, repentance, & the ministeri of god's word, against his ordinance institution commandment & gospel I pray you what can be worse than such an one? if ever there was idol who seeth not this to be beelzebub, the chief of all idols? If ever Antichrist had child or daughter this mass is the most pestilence and pernicious, under the name of christ it destroyeth christ, under the title of god's service, it destroyeth god's service, under the colour of the church it destroyeth the church. If Christ be dear, if his death be dear if his kingdom and priesthood be dear if his service be dear, if faith be dear if his word, commandment & ministry be dear: In that this the mass I mean is against them all horreblelye it can not be dear, or tolerable in any wise, but detestable, and monstrous unto us all that love Christ, and be christians in deed, and that so much more horrible, execrable monstruouslye, and utter detestably by how much it under the colour of a friend to christ, and his Church is a most rank and cruel enemy, and therefore of none should be allowed, 
That it is unlawful to be present at mass  no of none should be, but detested not only in spirit (for that is well known) but also in body as now I will prove by god's grace.  
Furst out of the .2. commandment Thou shalt not make to thee, etc. This precept forbiddeth all kind of outward Idolatry to this end that god's true worship inwardly and outwardly might be observed. But now the mass is an outward Idol and the service of god there used is idolatry. 
It is idolatry.  Therefore they which are present at the mass, honesting it with their corporal presence (as all they do which being there do not in open and exterior fact publyklye disallow the same) they I say are open and manifest Idolaters and incur the danger of idolatry that is gods heavy wrath and eternal damnation: which thing I trow be notryfie, but to foolles which make sin a thing of nothing, how be it I think best to make this more plain.  
That the second commandment Thou shalt not make to thyself any graven Image. etc. speaketh of outward Idolatry, as the first. Thou shalt have noon other gods. etc. Speaketh of inward & Spiritual idolatry, I trust all men of any knowledge easily perceive. For when god in the first commandment hath told us what he is unto us: even our lord and our god, with all that ever he is and hath (for he that giveth himself to be ours giveth all that ever he hath to be ours also) then of equity he requireth that we should be content with him and give ourselves to him to be his with all that ever we have, 
what it is to have none other good El Schaddai  and therefore first we should have none other gods but he, that is we should trust in none, love none, fear none, call upon none, worship none, but only him which El Schaddai. an omni sufficient god, & jehovah unto us. Now because man consisteth of .2. parts the soul and the body, in that the lord doth give himself wholly unto us to be our lord and god, he will that we give ourselves holy unto him to be his people. And therforeas in the first commandment he wholly demandeth the soul, will, under stanging, and heart, that is our faith fear, love, thankfulness, invocasion, & inward adoration, or worshipping to be given to him only, and for his sake as he shall appoint. So in the second commandment. Thou shalt not make to thyself. etc. He generally requireth for the outward service of him, 
No service pleaseth god but such as he teacheth  that we should follow his word in serving of him, and take it no less than idolatry or Image service, what soever thing is invented by man, saint or Angel, and not by him conserving his worship and service.  
And to say the truth it is no marvel for we see that there is no acceptable service done to man except it be according to the will of him to whom it is to be done and not simply according to the will of him that doth it. 
i Cor. two,   
Now in asmuch as none knoweth the will of man but the spirit of man and he to whom by his word or signification he reveleth it, shall not we, yea must not we of necessity give so much to god then it is requesite that in god's service which is acceptable to god, we must have for it the word of god, & not simple, our good intents, 
Luke. vi  the wisdom of man general counceils custom, doctors, acts of parliement or goodly outward shows & appearances.  
For as christ saith that which is in great estimation before men is abomination before god, if it be not according to his word. But of and for the mass where have we god's word? Nay halas (as I have already showed) it is a pitchy patchet pooke made of many a man, and that at diverse times and is clean contrary to GOD and his word.  
Therefore it being done to the service of god (as it is done) it is abomination & a great Idol in god's sight. So that the conclusion of my reason is strong that such as dishonest it not by their absence, or by there word and faict publyklie when they be present at it, but being there only in heart disallow it the same whosoever they be are grievous sinners and breakers of the .2. commandment and so guilty of the threat following, 
Exodu. xx  namely of god's visetation, upon their childerin for their sins, into the third and fourth generation, for in that they dysalowe and disworshyppe it not with their bodies, they do worship it although they how not down to it as most men do. For in god's service their is no mean: he that loveth not hateth, he that worshippeth not, disworshippeth and so contrary wise.  
But to make all as plain as a pack staff, let us note that their are ii kinds of Idolaters, one known to god only, 
Two kinds of idolaters spiritual & corporal.  tother to man also? To god only are they Idolaters which serve god in the sight of man according to his word, but their hearts are hasting, deceivable, guileful and hypocritical in god's sight. To man also are they idolaters, which worship contrary to god's word of this later sort of Idolaters, they are three diverse kinds, 
Corporal Idolaters are of three sorts.  One of them which be obstinate defenders of their Idolatry against god's word and manifest wrytine weritee, which they seeing will not see. etc. And therefore justly of god are blinded as the wicked bishops and prelate's of the papistical church be with there champions and parasites. 
winchester Bonor weston etc.  These had need to take heed they sin not against the holy ghost. another sort is of them which are semple and ignorant, who through comen error are seduced being persuaded that the thing they do pleaseth god, & is gods true service, such are the semple souls of the country, whose eyes god I trust will open in his time: that they may see his truth? as if they would be so diligent to inquire there abouts as they are in going any journey which to them is unknown of such as they meet with all, they could not but easily and soon perceive, and therefore ignorance can not excuse there wilful negligence, how be it, it is not to be doubted but that god in his time if they reject not his grace will open to them his truth. Let us as be careful we confirm them not in theridamas errore, by halting and bearing with them in this their evil, so privately after our vocasion and as we would be done by admonish them of this arrore above all things praying unto god for them, that with their blind guides they fall not into the pit of perdition. 
Math. xv.  This of Idolaters is nothing so evil as the other, for tother do sin against the holy ghost it is to be feared, but therror of these is savable. The third and last sort is of them which in deed know the thing they use is not allowed of god & therefore in heart they consent not unto it, although outwardly they seem not to disallow it, These are unlike to the second, for they fall of simplicity and of a zeal, but not according unto knowledge but these do it wyttinglye and for lack of zeal and yet of knowledge and therefore surely are much more to be blamed then the other to whom they are a grievous offence confirming them in theridamas errore, that therein they should continue with out conscience. And such be our mass gospelers & popish protestants which can serve both god & mammon, take Helias part, 
Math. vi. z Reg. 18.  & baal priests part, carry water in the one hand & fire in the other  
I would wish that inch as ●●ese be would mark with themselves the causes wherefore they go to the mass which they know is evil, if they do it of obstinacy & malice, then are they to be reckoned amongst the number of the formest sort which are to be suspected of the sin against the holy ghost? if they do it to get any wordly estimation or promotion thereby or to keep still that which they have got ten (as I fear me many do) let them dread that they doing as judas did drink not with him at the length. If they do it for companies sake or neghborhode, 
i Cor. i iii. kin. xx●  let them consider the thing better, & mark into whose company they are called. 1. Cor. 1. And so set the example of josaphat companing with Ahab to his great perail, and divers other more examples, whereof the scripture is not barren. If they do it for fear of loss of Goods, Name Friends, Liberty, life. etc. 
may. x, xvi Luc x. xiii &. xvii  Let them consider that jesus Christ affirmeth such as be not ready so to do, in no point the same to be worthy of him read the places. And here unto let them consider what estate they be in as whether be public or private persons, learned or unlearned which are poor young or old master or servant householder. etc. these all considered and the horrible greatness of the evil they allow and confirm by their not disalowinge in deed with examples of god's plagues upon such as have dissembled so with god, and man, will help to make away them out of their security to repent, if they be fallen, and to take more heed if they be not fallen, that which thing god grant. Amen.  

To go to mass is a breach of the third commandment  But now to bring more reasons to prove that to be at Mass in body & not openly to disallow it is sin although the spirit and heart enosente not thereto. Already out of the .2. commandment we see it is Idolatry. Now let us see how near it toucheth blasphemy out of the third commandment. Thou shalt not take the name of the Lord thy god in vain.  
Here out we may well gather that to be at Mass, and not as in heart so in word openly to reprove it, it is a breach of this commandment, term the sin as we will. For th'end of this commandment is not only to inform our tongue how that we should abstain from taking gods name in vain, but much rather how we should use the name of god in prayer, confession of god's truth and religion, thanks giving and preaching purely the gospel 〈…〉nisters) if we be none, 〈…〉 three, prayer, confession, an●● giving pertain unto us of wha● 〈…〉 soever we be.  
Now what using of the tongue in thankesgyvenge is in them which are present at that which over throweth utterly the true worshipping of their christ and god without reproving it? what confessing of religion doth their tongue exercise, which hold their piece and with there presence do honest that which setteth up an other salvation, than that which Christ brought and bought dearly by the shedding and price of his precious blood? what use of their tongue in true prayer have they, which in holding their tongue, say Amen, to all the blasphemous prayers of of the Mass? if in deed their Christ be between the priests hands, if that which the priest doth be the self same sacrifice which christ did on the cross himself for our redemption: then let them hold their tongue a god's name, & do as they do. But if their christ be in heaven on the right hand of the father, concerning the corporal presence of his humanity as he is every where by his virtue gra●● 〈…〉 divinity if Christ's sacrifice 〈…〉 be but one, 
●  and never more to be ●●●●erate in that god hath given them tongues, and now commandeth them not to use the same in vain lying then to their ●eet●b when he would them used and exercised in confessing him before men, I would they would tell me when they are mute & play moan at this horrible dishonore done to their sovereign lord? why take they his name being called on them as on his people in vain. The name of the lord our god is called upon all that be his people and that not in vain but to be called upon, praised and confessed of them all when either his glory, or their brother's necessity requireth it. But (to omit the necessity to our brethren in this case which nippeth the conscience I trow) where doth god's glory more require, that we should confess his name and true service, then in the mass, which of all things that ever was is most horrible adversary to it.  
Conclude therefore I well may that it is a thorough out breach of this commandment and a taking of god's name in vain, to be at mass and not reprove it. And what the punishment of this commandment is god showeth when he sayeth, that he will not hold him guiltless that taketh his name in vain, look well her● on gylties though you be before the magistrates here if in bodily presence you honest it, yet you are not gylties before god. Chose now therefore whose hands you will fall into: if into god's hands that is horrible and none can deliver you, 
Hebru, x.  if into the hand of man, 
math, x  surely they can not pull as much as one here of your heads further than your good father will that is then shall make to your eternal joy. 
To go to mass breaketh that, iiii commandment.  Let us now go to the fourth commandment of the sanctifying of the Sabbath day and we shall see no less occasion than we have done to gather going to the mass and not dysaloving it puplykelye in word and deed to besinne and a breach of this commandment Also for in it the Lord requireth rest from bodily labour to the end of sanctification (except we should put no difference between th'end of rest on the sabbothe day appointed to man from that which is appointed to the be'st) Thend therefore (I say) of the rest in the Sabbath to man is sanctification that is man is commanded to rest from bodily labore and other exercises, that he may with diligence and reverence hear god's word in his ministry, learn his law use his sacraments and ceremonies as he hath ordained convent to comen prayer in the place appointed and other holy exercises helping to the conservation of the ministery, propagation of the gospel, and increase of love and charity one towards an other all which things still remain to us, commanded in our resting times from our travails, and labours for this life, although the jews. seven day be abrogated and taken away. This considered who can not but see the mass which maketh to the profanation and unhallowing both of body and soul to be for bidden? if the end of my rest should serve to sanctifycasion, them can it not serve to the mass which is abomination? if I may not use my rest simply for the pleasure of my body which god alloweth except I look to an other end, namely that I ma be more able to endure the works of my vocation more to god's glory & my neghbors' commodity, much more than I may not use my rest for the pleasure of an other in that which god dysalloweth.  
But to make this more evident, No man of any reading or godly consideration of the scriptures can not, but see the principal thing god in this commandment did respect was the minestere of his word and sacraments, by the which god gathereth his church, increaseth hit and conserveth, 
Num. xv. Hier. xvii Ezech. xx,  it and therefore of all things he could worst away with the breach of this commandment read how he commanded the man to be stoned to death for gathering sticks on the Sabbath day and in the prophets how he cried out all was marred, when this commandment was broken. Now the mass (before I have showed) is the only weeding worm & rooting sow of the gospel and sacraments for being truly preached and ministered so that where soever the one is the other can can not be. True preaching and massing, true using Christ'S supper, and sir john massers dinner be as contrary as light and darkness wherefore as the mass is the end of Satan's commandment and dyrectle impugneth the end of god's commandment berre, as the mass doers grievously offend, so the mass hearers and seers without disallowing it openly run into the same peril and vengeance of god that is to the gathering of stakes to be burned in hell fire look well therefore hereon. The pope & his prelate's said, if thou come not to here Mass, but dysalow it thou shalt fry a faggot in smith field. God almighty sayeth if thou keep the not from the mass, or if thou come to it and do not openly disallow it thou shalt fry a faggot in hell fire. Choose now whether thou wilt take heed, in flying from the smoke thou shalt into the fire, make not man thy god but fear the lord & sanctify him in thine heart, 
Psalm  pray with david: oh lord knit and enforce my heart truly to fear thee. 
To go to mass breaketh all the second table generaille and perticulerlye  etc. As now out of the first table I have showed that every commaundemendement their in is broken by hearing & saying Mass (for there is no commandment broken but the first commandment is broken tofore) so could I show out of the second table that it is a breach of all and every commandments there, it confirmeth the magistrate in his evil, when he seeth men without gainsaying obey his law as though it were good and godly, so that they which hear mass at the commandment of the magistrate are partakers also of the magistrates evil, by their disobedience to god in this point confirming the law, for if they would disallow it and obey god more than man giving their heads to the block, rather than to hear or see mass, it would not be but as the wicked law would be infyrmed so the magistrates would call the matter into a further inquiry and so the truth to take place.  
Again it is a murdering of the soul, and the mass-mongers are procurers and a betters of other to faule into the destruction of their souls  
Moreover their bawds to bring the spouses of Christ to be come Satan's whores.  
Besides this they that are masse-hunters are receivers and concealers of theft and spoiling of christ and his glory, yea undoubtelye they are traitors & guilty of high treason against god.  
Last of all they are false wyttenesses against their neighbours, against god's church, as though the mass church were the catholic church, yea against christ and his ward by their going to mass, thereby witnessing the mass to be a true service of god and a badge of his church, where there own consciences say they lie and so condemneth them.  
As for the last commandment of lusting in that the same is an inward thing, as the first commandment is and this which I spoke of, namely going to the mass is an outward act I can not therefore well apply it to them albeit to say the truth there is no sin counted outwardly, but these .2. comemaundementes, the first and the last, are broken before the sin come to the knowledge of any man.  
And thus it is plain enough I trow the hearing or saying of Mass, although in spirit it be abhorred is no small sin, but such a sin as breaketh all god's law generally, and every commandment particularly oh then how grievous a sin is this, look well on it my dear brethren (to whom this my semple counsel shall come) in the tender mercies of god I beseech you. If he that continueth not in all things written in god's law be accursed. 
Deut, xxi, Galat, iii.  Halas how terribly is he accursed that continueth in nothing, but is a transgresser in all things.  
And such be popish protestants mass gospelers, or as they would be called bodily mass-mongers and spiritual gospelers.  
Now although this which I have occasioned to be marked out of the decalogue or ten commandments be enough for this matter, 
More reasons to prove going to mass to be sin,  yet will I hear to add some more reasons, or at lest occasion men so to do by collecting and gathering divers sentences in such brevytie as I can.  
1 He that is not with me is against me sayeth our saviour, 
Mat. xii. Luke, xi,  and he that gathereth not with me scattereth abroad. Now in that the mass is neither christ nor in any point with him, but of all things on earth most a against him (as before I have showed) let them mark what they do by this sentence of christ, that go to Mass, and if they be not wilful blind, they shall see that they arr against christ, that is antichristes in this point, and gather with the devil.  
2 Woe be to him saith the truth by whom an offence doth come, 
math xviii  that is which doth or sayeth any thing whereby any are justly occasioned to evil, letted to do good, or confirmed in their naughty doctringe and customs: It were better for such (if christ say truly) to have a millstone hanged about their neck and to be cast into the bottom of the sea. And will you yet go to mass then to occason others to go with you, to let the godly, which would not go if you went not, to contyrme the papists in their idolatry.  

i Cor. vi. i. cor. iii.  3. Paul willeth us to glorify god in our souls and our bodies, aswell requiring the body to be applied to the setting fourth of god's glory as the soul, and no marvel for god hath made it is temple, that his holy spirit should dwell therein, and gave his precious blood also therefore, that it might be in eternal felicity with the soul: yea he hath coupled our flesh in himself unto his god head to be one person one christ, god & man so great is the dignity thereof, and therefore full worthily warneth paul, that we should keep ourselves clean from all that which would stain not the spirit only, 
2. Cor. 7.  but the flesh and body also: so that a man with half an eye may see the mass sayers and seers in body though the spirit be absent little to consider what they do.  

●. Cor. 8.  4 Paul would not allow a christian to come to the table in the idols temple lest thereby the weak brother might perish. And would he allow coming too mass (trow you) which is an other manner of matter. 
i Cor. x.   
5 If that the thing were indefferente or lawful to be present at mass in body, in mind disallowing it: yet in that th'end of our liberty is not what we may do, but what is best to be done, what most edifieth, saying that going to mass is so far from edifying, that it destroyeth, easily may we see that it is not to be used.  
6 But halas this is far from lawful (It is a be haven an house of iniquity & paul willeth that they that call on the name of the lord should depart from iniquity, 
Ose. two. Tim. 3  and how then should they come to mass, if they should depart from it. 
Gala. two.   
7 If I should build up again that which I pulled down, I then should make myself an offender saith the apostle & what be they then that now by going to mass build it up again which by goig from it, and speaking against it have helped to pull it down.  
8 What agreement is there between light and darkness, what concord is with christ and belial with the christian and the pope's minion, 
2. Cor. vi  the mass I mean with the temple of god and idols sayeth paul, wherefore come away from the mass sayeth the lord and separate yourselves from them that come to it and I will receive you.  
9 Paul would have the Corinthians to shone the company of whoremongers, 
two, Cor, i.  and Idolatriers▪ and will he licence now them to come and company with massers in their chiefest Idolatry This were to make paul's preaching not yea yea, and nay, nay, but yea, and nay.  

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

Luke ix  11 No man that putteth his hand to the plough and looketh back is meet for gods kingdom, much more than are we unmeet therefore if we I say not look back, but run and go back to see and hear that which justly we have forsaken.  
12. What happened to Core and his allowers that he should take on him the priesthood without calling, 
Num. xvi.  and will nothing happen to our arrogant massers that without calling take upon them Christ's priesthood, & to such as allow and seem to allow them. Reed the history. Numery. 16  
13. John the evangelist durst not tarry in the house where Cerinthus that Heretic was which denied Christ's manhood, 

Eusebius in his eccleasti histori lib. iiii.  
Cap. xiiii.   and indeed the house fell and flew him & all that ever remained in the house with him. And shall not we fear god's vengeance to be in company at Mass with her minions, which deny christ both god and man making there own handy work as good as he, yea he himself say they?  
14 Oh deaf ears, that will not hear the blast of the Angels trump warning us to come from amongs these whorish Babylonians, 
Apocat.  belly god massmongers lest we perish with them.  
15 Loathes wife looked but back and was turned in to a salt stone. 
Genes. nineteen  And so are the hearts of our popish protestants I fear me hardened from fearing god in that that they look yea go back again to their sodomitical minion.  

i. machab 2, chapter,  16. The good father Mathathias would in no point dissemble, as though he had worshipped, but our Mass Gospelers are far unlike to him.  

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

roma. xiiii  18. What so ever is not of faith is sin, but to go see or hear mass, though but in body is not of faith: 
roma. x,  for faith hangeth on god's word, and god's word is not herefore. Therefore it is sin.  

roma, 14,  19 Happy is he that condemneth not himself in that thing which he alloweth: mark by the contrary whether our mass gospelers are not unhappy and accursed by Paul's judgement.  

Hebru. 12  20. Halting sayeth the apostle hindereth, yea bringeth out of the way. And what other thing is it to go to mass in body and to be away in spirit, 
math, vi.  but a plain halting, a serving of two masters which noon can do, if christ be true.  

4 king. 16  21. If john were judge these bodily Massers should drink with their brethren the Baalites. Read the history and see whether he judged not of their outward coming whose servants they were.  
22. Ae that denieth christ before men, 
Math. x. 2, Tim, 2  shallbe of him denied before god. But mass hearers deny christ before men in faict & deed although in tongue they profess otherwise. 
Tit. i  Therefore I advise them to take better heed. read Titus. 1 and there shall you see, the denying christ is in faicte as well as in words.  
23. S. Paul to the belief of the heart requireth the confession of the mouth: 
roma. 10.  houbeit our popish protestants think this needs not. But yet Christ saith he that is ashamed of me that is of my true religion & gospel before this faith less generation, 
mark, 8.  I wild ashamed of him before the Angels of god in heaven. Oh heavy sentence.  
24. He that toucheth pitch shallbe defiled there with saith Solomon. 
proverb  And shall not there bodies be something smytted with the filthiness of the mass that honest it with their presence.  
25. If in thold law the touching of a carrion defiled him that touched it, 
Agge. two. Levit. nineteen  at the least for a days space: In that there is no carrion so stinking in god's sight as the Mass, let them that goeth to it how soever he be minded know that he is defiled so foul that all the holy water in Rome, Paris, and London cannot purge him there from.  
26 Unto these our Popish protestants I can not but say as Helias said, 
3, kinng, 18  how long will you halt on both knees: if god be god follow him: if the Mass be god & god's ordinance follow it.  

three kings nineteen.  27 When Helias lamented that all was gone a stray but he, all were defiled with Baal although in heart there were many hated bal as they thought & would have confessed if jezabel had not been. God said that he had left .7000. which had not vowed their knee to Baal: he saith not which in heart hate Baal: but which hath not bowed their knee to baal: of the outward sign demonstrating his servants. And so now let us not think good brethren, any to be his true worshippers: but such as not only in heart but also in deed detest the Mass. 
roma. xvi. ii 'tis. 3, 2, Tim, 3   
28 S. Paul willeth us to separate ourselves from such as teach other doctrine and will not consent to the sound doctrine of our saviour jesus christ. wherefore in that the Massers teach an other doctrine than christ or his Apostles ever taught, and by their massing depart from the sound doctrine of jesus christ by godddes' commandment we must separate ourselves from them, as no part of Christ's catholic church, brag they thereof never so much.  
29 Peter would that we being an holy people should be pure not in a piece but in all our conversation, 
1. Pet. 1, 2 1. Tessa. 5  & Paul would that we should absteive, ab omni specie mala, from all appearance of evil being as light or Lanterns in the meddest of a froward generation and not darkness as that be. And how may this be? 
Philip, two  for south by holding fast the word of god and following it, for so he teacheth there. Reed the place.  
30 Azarias & his ii companions knew they could not but displease god, 
Daniel. 3.  if with any outward show they should have seemed to allow the Idol Nabugodonozer caused to be set up, and therefore hazarded the fire: which our Mass gospelers will not do, to altar and turn the queens heart, as by these iii not obeying Nabugodonozers precept, god turned his heart.  
31 The body shall not be partaker of the sentence given to the soul in judgement of that whereof in this lief it is not partaker with the spirit and soul. This is Tertullian'S reason, liber: de resurrrexcione earnis.  
32. If thine eye be single and true faith in thine heart, than all thy body and actions can not but be pure.  
But if they be dark, it is a token thine eye and light with in thee to be darkness. This argueth saith to faith in them which file their bodies in being present at the mass, for as it is impossible light to be in an house and not to show it self at the slyfiers, door, and windows of the same. So is it impossible true saith of god's gospel to be in the heart of that man which coming to mass uttereth it not by some thing, whereby men may perceive the light of faith inwardly in the bosom. And therefore christians are called towns set upon Hills: candles upon bushel tops and commanded that their light should shine to fore men: which these massing gospelers allow not, but think that a man can carry faith in the heart & not utter it at the Mass in word or deed, where it is no more possible, than a man to carry iyer in his bosom, and not to burn his clothes.  

i. john, 1.  33. Our felloushippe (saith. s. john) is with the father & with his son jesus christ: he saith not with the mass which in mere darkness, and therefore to signify the same, god hath suffered them to show it by the light they must have at it. And further that they that go to it wot not whither they go, nor what they do, our fellowship I say is with god the father and with his son jesus christ. But yet so, that we must walk in light for else we lie and the truth is not in us. But to make an end of collecting any more reasons to prove that which all wise men see plainly, namely, that they grevouslye do offend which honest with their presence gods greatest enemy upon earth the mass, and do not disprove & disallow it not only in heart but also in deed and word openly, for else openly by their presence they honour it, the priest praying especially for all that be there present and as they affirm) receiving for all, & also turning himself diverse times to the congregation with his donns vobiscum the clerk answering in the name of all, et cum spuntuo, and other respondes, so that the standers by, if they openly disprove it not, are partakers with the priest of his idolatry, & false serving of god, 
i Cor. 10.  as Paul sayeth, they which eat of the sacrifice are partakers of the altar. they which are at the Mass are partakers of the mass the mass, that is Idolaters, false worshippers of good, blaspemers of christ destroyers of his death, merits sacrifice, priesthood and kingdom, destroyers of the ministers of his gospel and sacraments, destroyers of faith, repentance and all godliness. Summa they are antichrist's, Antichristes' (I say in body, though they feane their heart to Christ's) but christ and Antichrist can not dwell together) and therefore if they be there & hold their tongue they cannot but cryeon day, 
Esay. 6.  ve mihi quia tacui, woe is me, because I held my tongue.  
Oh that the latter end of the .1. cor. 10 were well weighed namely how that in worshipping god contraie to his word, as that massers do, we have fellowship with his devils, than I trow his exhortation would take place, where he saith, see that you give none occasion of evil to any man, but seek to please that way which may help to the salvation of others, and not to the destruction of others: as all they do, which being at mass & see their brethren take it for a god's service, 
Ezeche  it being a very devils service, lay a pillow & a Cusshen under there knees & elbows to hold on still & so to increase gods further vengeance as in England in England we do. Oh lord be merciful unto us, and forgive us, open our eyes that we may see thy truth, and work in our wills that we may embrace, love and have lust to it to live it, confess it, and suffer gladly loss of friends, name goods, & life for it. Amen Amen. Now let us see how much the reasons of our popish Protestants are of force, ¶ first they say that god is a spirit & therefore in spirit to be served, 

The Answer to the 10. reason made too prove coming too mess lanfull  
i. john, 4 i Cor. vi. 1. Thess 5   so that it forceth not though the body be at Mass if the spirit serve god and be with him. To this I answer, that though god be to be sirued in spirit: yet not alone in spirit but also in body & therefore Paul willeth us to glorify god in both. and prayeth also that god would sanctify & make the body perfect aswell as the spirit, When our saviour saith. Ihon. iiii. that god is to be served in the spirit, a man that marketh the text before and foloinge can not but see how that our saviour would have it opposed and set against the corporal and exterior service of god which was used of both the jews and Samaritans with out the spirit and veri●●e  
The jews services instituted of god were void of the spirit and spiritual exercise of faith in the promises & Messiah, so greatly was religion corrupted and gross ignorance increased. The Samaritans services of god were not only void of the spirit but also of verity, for they had no word of god for them. Therefore saith our saviour that god must be worshipped in spirit & verity, that is to say, not in all external services but in such, as he hath appointed once, or rather than would appoint (for the verity of that figurative service was come) and not only in this externally, but also spiritually with thexercise of faith in his word and promises Now then I pray you what have they won of this sentence: why do they not rather by serving god in the spirit understand the same to be required in his exterior service, which else were hypocrisy, then by it excluded that which god would not have excluded, I mean thexterior works and exercises he hath commanded, by this means take preaching away, vocal prayer thanksgiving, obedience to the Magistrates. etc. and all exterior things and so they shall shewether selves Libertines: as though whoredom, Murder, and all exterior evils were no evelles, for this can they do outwardly, and yet their spirit is still with god what & if any of their wives were taken in an other man's bed, think you they would be content with this excuse, that her heart was not there though her body was in bed: hence forwards therefore let them learn to put to the spirit. This word verity also, as our saviour doth: or else they must be as much blamed for taking up to soon, 
The papistis begin to soon with hoc est corpus marke wei  as the papists are for beginning to soon. for still they begin at hoc est corpus meum, where they should begin at accipite comedite, take and eat: or else god is not bound to keep his promise this is my body because it is condicyonal, requiring our obedience of taking and eating which thing maketh ageinste the mart, if men should know that hoc est corpus meum were not true to any others but to such as do in deed take and eat the sacrament as he commandeth that is in faithful remembrance how his body was broken for their sins. etc. so I say should they do to the worshipping of god in spirit & verity: and then would they use this sentence no more to cloak with all their dissimulation and hypocrisy making men to believe to believe they serve god as they do whenin heart, yet these men do say they detest that kind of serving god. Thus much for the first reason.  
2. The ii reason is that it is no more sin for a man to be at mass, in body so that in spirit he allow it not, than it was for the prophets, Christ and his Apostles to be at the idolatrous sacrifices in the Temple of jerusalem with the priests, bishops, Scribes and Pharisees. This is there second reason, which I will answer, when that they shall prove either the prophets either christ & his Apostles at any time to have been present and comunicate with the presses in any Sacrifice or Ceremony which was not according to god's word and commandment, how be it to say the truth there was never amongs the jews in the temple of jerusalem any such idolatry as the mass. The prophets, christ and the Apostles came to the temple at jerusalem & there used such sacraments, 
Nothing in the mass after god's word  Sacrifices and Ceremonies as god had institute, but where did god institute the mass? where alloweth he any service to be done in an an unknown tongue: where taught he adoration, elevation, reservation, and such honorable profanation and gazing on his sacranentes? where taught he praying for the dead or to the dead, where ordained this sacrament to be eaten up of one loan? where is their sacrifice of the Mass the principallest thing in the mass, where I say is it founded in god's word? but what go I about to reckon the things in the Mass besides god's word: in the there is no thing in it being placed and used as it is, but the same is contrary to god's word. even as the holy prayers in exorcysmes and conjurings are there placed and used not holy prayers, but horrible blasphemies. So that the sacrifices and ceremonies used in the temple at jerusalem where nothing like to our mass, nor our mass like to them: but rather like to those sacrifices which were at Bethel and Dan. & in their orchards Groves, woods, Hills. etc. 
the Mass and the groves in th'old law were leek  These Sacrifices had a show of god's word & in fact and appearance, they were the self same, which were in the temple at jerusalem. As in the temple they slew and offered Rams, Lambs, Gottes Oxen. etc. so did they in Dan, in Bethel in their groves, hills. etc. But yet the one had gods word, and therefore they were of themselves goddess service not withstanding priests concerning them, But tother had none of god's word and therefore were Idolatry and the people idolaters wherefore all good people, in the tribes of Isarael came up to jerusalem to the sacrifices there. and left. Bethel & Dan to their great peril as we read of Tobias. 
tobias. i.  And to I pray god that many may here of our English gospelers, that they will adventure their lives and goods rather then to come to Mass wherein though there be the pistle gospel sacrament, some good prayers, giving of thanks etc., yet in that the same be not after god's word but after the imagination of man, all and every part thereof is leavened & soured with the little lump, nay? massy piece of leaven papistical or Antichristian that is, is idolatry to speak plain english: and who so cometh to it be idolaters, how so ever hearts their seem, if outwardly they make it not known. And thus because this reason is sufficiently answered, I will go to the third.  
Naaman (say they) was bidden of the prophet to go home in peace all should be well, 
1. king, 5.  although he went in to the temple of Remmon to worship in body, his spirit and heart being all set on the god of Israel whereupon they gather that although the mass be evil yet it is no offence to be at it in body, the spirit being absent with god.  
For answer to this reason let this suffice: furst that this Naaman was but an youngling in god's religion a iii hours' bird and therefore not to be conterred with, unto us english men in this case which should be past milk I trow now if a man have respect either to the time of our baptism, of the pure preaching of the gospel which we have had vi or vii years. Again the syrians to Naaman now were not so near as we be one to another, being baptized into one body besides this Naaman acknowledgeth his fact to be sin & therefore desireth the prophet to pray to god for the pardon of it, when he should commit it. but our men excuse their going to mass, as a thing not faulti: last of all the prophet doth not excuse the fact, nor saith not that it is no sin, but vade in pace, go in peace: as though he might safe, go this ways, trust in god, he will teach the what to do, & guide the with his grace otherwise, than thou art aware of. And surly it is not to be doubted but god did so, he knoweth full well full well how to pull out his people from the peril of temptation. we read not that he went into the temple of Remmon, as soon shall we find that god turned the heart of his master the king, either from his Idolatry, or from fantasying Naaman as he was wont. As soon shall we find that Naaman was strenghtned to obey god more than man, as we shall find that Naaman went into Remmons temple with the king. The prophet bidding him go in peace down some way that god would preserve his servant from evil so that we may perceive thes example of Naaman little shadoweth the fact of the popish protestants. Surly this is but one of Adam's aprons. In those days the knowledge of god was nothing so much & manifest as it hath been, 
Galat. 4.  sithen Christ's coming especially amongst the heathen for the good men amongst thisraelites were but as chylchyldrens (so Paul calleth them) in comparison to that we christians in time of the new testament should be. 
i Cor. xiii  child's age is past & man's state is now come. Therefore god suffered many things with them, which he will not suffer with us: even as that father will bear many more things at the hands of his son being a child then being at full groweth & man's stat. 
Daniel. i●●  Why rather do not we set before our eyes Azarias and his fellows which would not bow their knees to Nabugodonozers Image? why s●tt not we for our example to follow the seven thousand Israelites which would not bow their knees to Baal? 
3. king, 19 i macha. 11 two. mach. 7  why doth not the fact of Mattathias move us? why forget we to look on the example of the woman and her vii sons? Reed the story shall th'examples of one heathen prevail against so many example of others? & that in the old testament? what a shame is this for us that be in the new testament and in the last days of it. For surely the coming of our saviour will shortly appeire in glory with innumerable martyrs which courageously aventured not goods, but life, rather than they would be stained in soul or body, to our shame and confusion if we play the Laodiceans, 
Apocal. 3. Galat. iiii  be come mayre maids & seek to please men.  
4. Their fourth reason is that they will pray to god at mass for those that are deceived therewith. And besides this they will not knock nor hold up their hands at the elevation time, as commenlie men do: whereby men may be something moved, the less to set by the mass.  
And here they bring in th'example of one Asterius which was at thedolatrouse sacrifice the Cesarians made, & by his prayer there and then obtained their conversion. I answer here unto that theridamas prayer here is nothing as a valeable it wanteth these wings, Faith and love to god & love to our neighbours. For where is his faith or love to god that seeth his own god horribly dishonoured, his good christ rob and spoiled, and yet dissembleth as though he were honoured, christ were magnified? where is his love to his brethren, that seeth there souls murdered, and they ready to drink poison as apreseruative and yet he dissembleth as though there were no peril: yea he will drink with them of the same cup. etc. should a man think this man's prayer is hard of god.  
If god thy master and lord be dishonoured christ thy saviour and redeimer be rob, the simple people thy brethren be murdered (as in deed spiritually at these be done in and by the mass) why dost thou dissemble as though christ were honoured, god were served, thy brethren were edified? Is not this deep dissimulation, is not this lake of love to god & his glory, is not this lack of love to thy brethren and to there salvation, and is not this iniquity? for every sin is iniquity. But where iniquity hath ease & rest in the heart there god will not receive the prayer, how will he hear thy prayer then thou hypocrite, dissembler with god and man, mass gospeler. But thou keepest still thy pew & holdest not up thy hands? as though none were papist is but such as knock & hold up their hands: as though all men at the sacring time look on thee what thou only do●st, as though he did eat no part of a pudding which eateth of both th'ends of it, but tasteth not of the midst of it Is the holding up of the hands so great a matter with you now? what I had thought this external work or behaviour had been nothing if that the spirit had been right? Is tholding up of the hand● at the sacring time more than the presence of thy body at all the hole mass? is there nothing else a mice in the mass but the adoration of the sacrament? If thou wouldest men should know that thou dost disallow it, why comest thou to it? what dost thou there? dost not thou go to the mass that the magistrate might know that thou art of his religion, a good obedient subsubiect to the devilish laws. Thus playest thou wily beguile thyself. Tell me if thy servant should go with thieves to rob thy house with out gainsaying or doing to them, wouldest thou have him excused? And dost thou think that god will not be angry with that that goest with thieves to rob him of his true service & honore by the Mass? Thy servant might have an excuse to say if he should have reproved them for their fact and denied to have gone with them it could not have holyen, but cast him away for he had no help. But such excuse hast thou none for god can deliver and help the out of the hands of all thine adversaries. 
3 king. 13.  Reed the story of jeroboam, whether he was able to hurt the man of god reproving his fact? And god is the same god now. The standing of the iii young men over threw the purposed idolatry of Nabugodonozer. And surly so would it do the wicked mass with us, if as obedient subjects we would obey god more than man. As for th'example of Asterius being a● sacrifice with idolaters and praying there, helpeth them nothing for as he openly declared himself to disallow their idolatry, which our mass gospelers do not: so did not he accoustome to resort thither as they do to the Mass, but only by the way happened to be there at that time. And the thing may be more apparent I will hear write the story as I find it in Eusebius. ¶ At Caesarea Philippi which the phoenicians call Paneas at the foot of an Hill named Paneas which is the head of the river of jurdane, there was a comen custom amongs the people of that place yearly upon a certain solemn day to offer and slay a sacrifice, the which sacrifice by the sleight of Satan suddenly after the slaughtor of it, vanished away: so that the people were persuaded it went up in to heaven: & therefore this was no small miracle nor service of god thought they, and all the hole country. Now to came to pass that this Asterius came by them in their sacrifice time who perceiving that all this was done by the illusion of the dewill in bewitching of the people's eyes: he in his heart lamenting the errore and misery, forth with fell down on his knees and life up his eyes and hands to heaven ward, and with heart and voice called upon the blessed name of the lord jesus christ, the tears trickling down by his cheeks apace and besought christ to have mercy upon the poor people, and to deliver them from this their error. As soon as he prayed thus openly before all the people, behold the lord opened their eyes, and so they saw their sacrifice which they thought had been in heaven haled over the water there in all their sight manifestly wherapon they amended there fault, and never used this superstition any more. This god wrought by the prayer of this one Asterius, which you see serveth nothing to this purpose. I purpose by god's grace shortly to put some thing forth of this Assterius and other maritres and confessores of christes faith to comfort and confirm my afflicted brethren and sufferers. Now will I go to their .v. reason.  
5 It is enough say they to believe in the heart and with our mouths to confess it to god. 
Roma. x  And therefore except a man were a preacher he may not reprove or disannul the mass, yet it is but a needles tempting of god, to lose all we have, thus reason they, but I will briefly answer them. Furst you make no difference between believing with the heart and confessing with the mouth, where the one that is belief is spoken in respect of god which searcheth that heart, and looketh for faith Hirem. 5. and tother is spoken in reispect of the church or men, as christ saith, he that confesseth me before men. etc. And this confession Paul putteth as a plain demostration of faith in the heart, so that wheresoever it be not, faith is not Therefore this place utterly maketh against you. For by your silence at that horrible idol & enemy unto christ & his church you utterly holding your tongues declare your faithless hearts, or else confession with the mouth could not but burst out as light in an house cannot but burst out, at the door & windows of the sai●●, to the sight of such as be with out.  
secondly though we be not all public ministers and preachears of the gospel, 
we have all care one over an other.  yet we are all bishops one over an other, and called to preach out and show the virtues of him that hath called us in to his light, so that our duty is to see as much as we can that no man fall from the grace of god (except we will follow Cain, 
Heb, x, v Gene, iiii,  & say who made me keeper of my brother) and whensoever occasion is offered to set forth & show the praises of the lord & reprove that which is evil as paul saith arguite potius, 
i, M●ter, two Eph●, v,  but after our vocation. Indeed if the pchers did their duty to disallow & reprove this mass, we should have less cause so to do. It were enough to declare that we allow their doctrine but seeing that the preachers are lienge praters and the true speakers are put up to preach to posts being companiles, Bokelesse paperles and with out pen & ink (so streitlye are they looked unto) it is the duty of every christian after their vocation, to disallow all that he can not obey and do with good conscience.  

math x. 16 mark, 8. Luke. ix. xiiii. xvii.  Last of all, as concerning the loss of life. etc. I can noon other wise answer then with Christ's own words; be that loveth father and mother better than me is not worthy of me: yea be that forsaketh not Father and mother, Wife and children goods and his own self also can not be my disciple. For be that will go about to save his life shall lose it but be that adventureth, yea looseth his life for my sake the same shall find it eternally One day will we nill were, we must forsake all and perchance go to the devil: now if willingly for god's sake we will do that which of necessity we must do, we can not but be most certain to go to god, not for the sufferings sake but for his mercy and promise sake.  
6. Their vi reason is of charity & office▪ knowledge maketh proud, but charity edifieth: for else if we should not go to mass, we should offend the simple. 
i Cor. ●.  I answer the knowledge with out charity is evil & such had the Corinthians which abused their knowledge in the liberty of the Gospel to the sorewounding of many a poor conscience, for whom christ was crusified as our mass gospelers puse up with knowledge of the liberty of the gospel in exterior things do, thinking that they may go to mass and so lacking whereof they drag, are taken tardy with their own reason for what charity call you that which not only suffereth: but also helpeth to hurl his blind brother headlong into the pit of perdition. But s●●rlye theridamas reasoning as there doing showeth them to want knowledge also. For that which is spoken of indifference things, they apply to things utterly unlawful. For the Mass is not to be placed amongs things indifferent But amongst the greatesse evils for one most horrible. God send them more knowledge and charity, & then I doubt not but there will keep them at whom rather that go to mass. 
Offences are ayther given or taken.  For offending but brethren in not coming to mass a man must put a difference between offences, some are taken, some are given. The preacher that preacheth gods word truly, offends the wicked or rather the wicked taketh thereby offence, so doth the father offend the child if he be covetuose in giving, liberally to the poor. But this offence cometh of the wickedness of the evil & is taken & not given. The man that goeth to the Mass giveth an offence occasioning others to do the like, and woe be unto such: The man that goeth not to mass, or if he go thither doth reprove it public, this man I say giveth no offence, but the offence is taken, for he that followeth god's word to do his will can never give offence. But he that followeth his own will or reason, or the will & reason of any man in religion or god's service, the same man giveth an offence and sinneth danynablie. Go to therefore and see with thy self in going to mass, whether thou dost it to do gods will or thine own, if thou look well on it thou shalt see it is not gods will but thine own or the will of others whom thou wouldest not displease but now see what Paul saith, if I should please men, I were not the servant of christ. 
Gal. i i. Cor. 10.  And what saith thy conscience when thou prayest thy will be done? & dost the contrary? Every man must study to please his brother, but yet to edification. But of these offences moche were to be spoken against our gospelers which have given great offences in not resorting to the communion to receive it when they might. Also in co●●minge comen prayer in neglecting preaching and sermons, in abusing their liberty, in meays, in church goods. etc.  
7. There vii reason they gather out of Christ's words that not it which goeth in to the month defileth man, 
wat. xv.  but that which cometh forth of the heart, And therefore going to mass being but an external thing, if so be the heart allow it not, can not defile a man.  
Our saviours words do not exclude outward words and works contrary to his laws, but that they defile man, as Murder, Theft, Whoredom. etc., albeit these in deed spring out of the heart howbeit make the matter manifest. A difference as before I have spoken there should be put always between things indifferent and things unlawful. The mass & going to it to serve god thereby is no indifferent thing. We should discern gods creatures from man's ignorance in the abuse of them. wine is god's creature drunkenness is man's error & the abusing of god's creature, the epistle gospel supper good prayers, etc. are god's ordinances but the mass is man's ignorance, and horrible abusing of those holy things. To sacrifce calves sheep, etc. was gods institution, but to sacrifice in the groves, woods, at Bethel, Dan, etc. was man's error and plain idolatry, as one mass is, & they that use it horrible idolaters, so that this their reason upon this text gathered is reasonies if they used it against man's prescription of meats as though some were more holy than some, some defiled upon friday more than upon thursday etc. then used they: ● rightly Now let us see their viii reason. It is anabaptistical say they to abstain from the ministery and temple, because of others men's faults, rather men should prove and try themselves then others. The priests illness or the papists error can not hurt us it we in heart consent not to their evil or allow it. This reason is lyk the rest. For the ministry of god's word and the man's at two things, the one meor repugnant to the other and destroyers the one of the other, he doth wickedly which with the anabaptists or Donatisses think that the fault of the minister or people should impair Christ's ministery or sacraments and the virtue and efficacy thereof to him wards. In using gods ordinances let us try ourselves and not others. But sir what ordinance of god c●l yea the mass? who taught to pray publicly in an unknown tongue? who caught Christ's supper to be a private supper? but of this look more before. Now will I dispatch their ix and ten reasons.  
9.10. Because god beholdeth the heart and not that outward appearance .1. re. 12 because the eyes of god look for faith, Heremi .v. Because the beauty of gods church is with in. psal. xiv. Therefore the outward deed of going to mass forceith not, if so be inwardly it be not approved. To these I answer the indeed it is true god looketh on the heart but yet so that he beholdeth the words and works also Malach. His eyes look on faith. But so that he casteth his eyes on men's facts also. psal. And therefore the scripture sayeth that god will judge after our works and sayings read. Mat. 25 and .12. of the words thou shalt be justified, etc. These therefore conclude not as they gather, but rather teach us gods privilege which we must not meddle with all: only we must know the tra● by the trunes: the which fruits if at any time they deceive us, yet god can they never deceive, for he knoweth the heart, be knoweth the faith and whether the fruits springe thereof or Noah, yea this sentence well weighed doch give us occasion to set the popish church to be no church in god's sight, as doth the sentence they allege for their tenth reasons of the beauty of the Kyngges daughter, that is the church with in. For if we be hold the face of the popish church in respect of Christ's true church whose beauty in deed is all inward being replenished with the spirit of christ and the fruits of the same, outwardly being but simple, for she will add nothing to Christ's commandements in god's service and religion, otherwise then for order's sake it I say we behold the face of the popish church, lord how it glistereth & gorgeous it is in comparison or Christ's true church which is deformed in these days, but by the word of god truly preached, the sacraments purely minestred, and sum discipline nothing so much as hath been, might be, & should be, where as the popish church wants nothing to set herself forth to the show as he that considereth the persons Pope Cardinals, Legates, archbishops bissheppes, suffragans, Abbores, Priores. Deans, Prebendarres, archdeacons, Canons, Monks, Friars, persons, vicars, Paryshprystes, Mass priests, nuns, sisters, nonices, Deacones, subdecones, etc. and a thousand more) the poor riches, honours, promotions, lands, houses, far, service (as singing, saying, ringing, playing, sensing etc. Impelmentes (Crosses, Chalices, relics, jewels, Basins, copes, cruettes vestiments, Books, Bells, candles etc. He I say that considereth these things he cannot but with Samuel thinking, Eliab had been he whom god had chosen, Think this to be the catholic church and spouse of christ. But this sentence sayeth the beauty of god's paramour is within: and therefore this may be suspected to be the rose coloured whore S. John speaketh of in the Apocalypse. For whom her ministers watch night & day, how to maintain their mystres & whore, madame with indowinge her with the riches, power, and pleasures of the earth: where as the ministers of Christ's true church watch and labour how to enrich and beautify god's people with heavenly riches, even with the knowledge of god and his christ and therefore they use daily preaching and public praying, and using the sacrament so as may edify. They urge men to repentaunces to begin a new life, they would have men to hoard by their treasures in heaven. etc. And this gayre they world liketh not. But murmureth at the ministers, contemptneth them, pilleth them that for poverty and livings sake thee might speak to please, as experience hath taught hearin England. But to make an end of this matter I would wish that they which use such sentences as these be to hide their manifest idolatry and fornication at the mass would know that their spouse is gelyouse and will aswell be angry with them whoring so in their bodies, as they would be, if their wives were taken in bodily act with others, would they take this excuse if the wife should say: forsooth husband this is no matter for I promise you no body, but you alone hath mine heart. etc. God for his mercy's sake in christ open our eyes & hearts to see know & love his will, that we may serve him there after: God power into our hearts the sense of Christ's sweet sacrifice made for our sins in his own person and by his own self. Then surely we cannot but earnestly detest this mass wyiche is most enemy● there against, and that not onnelye in spirit inward, but also in body outwardly: even as all honest women can not but be sore grieved in heart or bodily act to depart from there husbands. The greater love in heart the wife hard to her husband, the more pure will her body be kept from the fellowship● of others. And so it goeth with us herein le●t us therefore pray god to engraft his love in our hearts and then undoubtidlie we will neither do nor say enyething that shall displease him. Let his word be the lantern unto our feet none other way to go then we shall see it give light before us. 
Psal. lxix.  Let his word so lie and remain in our hearts, 
math. xiii.  that it may be as a leaven in us to change that favour of all our words and works to be thereafter Let us hide gods words in our hearts that we sin not. 
psal. cxix.  Let us keep our feet from all enyiwayes that we may keep gods laws & testimonies. And here I will write an history not until for this purpose as I think.  
There was in the time of Sapores king of Persia which cruelly persecuted the Christians a certain archbishop Selenchya & Etesiphon called Simon which was called before the king diverse times, but at the last bound like a thief for Christ's gospels sake howbeit all prevailed nothing: constant he was in word and countenance to the comfort of all the christians. On a day coming from the king of whom he was examined & threatened, it he would not worships the son and make a knee to it as god but in vain as I said it fortuned that one Vstazardes an ancient officer in the kings court I trow great Master of his household sat in the court gates as Simeon came by which Simeon so soon as this Vstazardes did see coming forth with he arose and did reverence. But Simeon knowing that he had wourshipped the Son for fear of the king, would not look at him, but seemed to contemn & despise him. This gaire when Vstazardes perceived so pierced his heart, that he began to pull a sunder his clothes and to rend his garments, with weeping eyes, crying out and halas that ever he had so offended god as in body to bow to the son for (saith he) here in I have denied god, although I died it a geinst my will. And how sore is god displeased with me when mine old father and friend Simeon his dear servant will not speak or loor towards me. Look towards me. I may by the servants countenance perceive the masters mind. etc. on this sort this Vstazardes lamented. Now sir it came shortly to the kings care and therefore was he sent for and demanded the cause of his mourning, and he out of hand told him the cause to be his unwilling bowing to the Son, by it (oh king) (saith he I have denied god & therefore because he will deny them that deny him I have no little cause to complain & morn. woe unto me (ꝙ he) for I have played the traitor to christ, & have dissimbled with the my liege lord. No death therefore is sufficient for the less of my faults. etc. when the king herd this it went to his stomach for he loved. Vstazardes who had been to him & his father a faithful servant & officer, howbeit the malice of sathan moved him to cause this man to be put to death, when he saw that by no means he would alter his mind to worship with the body, the son yet in this point be seemed to gratefye him, for Vstazardes desired that the cause of his death might be publ●sshed to be as it was, this I ask saith he) for guerdon and recompense of my true service to the and thy father, Marry ꝙ the king thou shalt have it thinking thereby the when the christians should know, how he would not spare his chiefest servants for religion it would make them more afraid & sooner to consent unto him: but so soon as it was published and Vstazardes put to death, lord how it comforted not only Simeon then being in prison, but also all the christians. This history I wish were marked aswell of us as our Popish Gaspellers which have no more to say for than then Vstazardes had, for his heart was with god, how so ever he framed his body & therefore (saith he) that unwyllinglye be bowed to the son we should behave ourselves strongly against such brethren as simeon did & then they the sooner would play Vstezardes' part which thing no marvel though they do not, so long as we rock them a sleep by regarding them & their companayes, as daily we do, and so are partakers of there evil & at the length shall feel of their smart. God guide us all with his holy spirit as his children for evermore. Amen.   

¶ Imprinted by William Copland, for William Martyne, and are to be sold at his shop joining to the middle North door of Paul's, at the sign of the black boy.