more then apon thursdaye c. then vsed they â— rightlye Now lett vs see their .viii. reason It is Anabaptisticall saye they to absteyne from the ministerie and temple because of others mennis faultes rather men shulde proue and trye them selues then others The preists ilnes or the papistes errour can not hurte vs it wee in hart conseÌ„t not to their euil or alowe it This reason is lyk the rest For the mynisterie of goddes worde and the mans at two thinges the one meor repugnaÌ„t to the other and destroyers the one of y e other he doth wickedlye whiche with y e Anabaptistes or Donatisses thynke y t the faulte of y e minister or people shulde empaire christes ministerie or sacrameÌ„tes and y e vertue and efficacie therof to him wardes In vsyng goddes ordinauÌ„ces let vs trie our selfes and not others But syr what ordinauÌ„ce of god câ—l yea the masse who taught to praye publikelye in an vnknowen tonge who caught christes supper to be a priuate supper but of this looke more before Now will I dispatch their .ix. and .x. reasons 9.10 Bicause god beholdeth the harte and not y t outwarde apperauÌ„ce .1 re 12 because the eyes of god looke for faith Heremi .v. Bicause the bewtie of godds churche is with in psal xiv Therfore y e outward dede of going to masse forceith not if so be inwardlie it be not aproued To theis I aunswer y e indede it is true god looketh on the harte but yet so that he beholdeth the words and workes also Malach. His eyes looke on faithe But so that he casteth his eyes on mennys factes also psal And therfore the scrypture sayeth that godd wyll iudge after our workes and sayings rede Mat. 25 and .12 of the wordes thou shalt be iustefyed c. Theis therfore conclude not as theye gather but rather teach vs godds priuiledge which wee must not meddle with all â—nelie we must know the traâ— by the truâ—es the which frutes if at anie tyme they deceyue vs yet god can they neuer deceyue for he knoweth y e harte be knoweth y e fath and whether y e fruts springe therof or noe yea this sentence well wayed doch gyue vs occasion to set the popishe churche to be no churche in goddes sight as doith the sentence they alledge for theyr tenthe reasons of the bewtie of the Kyngges daughter that is the churche withe in For if we be holde the face of the popishe churche in respect of christes true churche whose bewtie in dede is al inward being replenished with the spirite of christ and the frutes of y e same outwardlie being but symple for she wyll adde nothinge to christes commandementes in goddes seruice and religion otherwise then for orders sake it I saye we beholde the face of the popishe church lord how it glistereth gorgiouse it is in coÌ„parisoÌ„ or christes true churche which is deformed in theis dayes but by the word of god trulye preachyd the sacramentes purelye minestred and sume discipline nothing so much as hath bene might be shuld be where as the popishe church wantes nothing to set hir selfe forth to the shew as he that considereth y e persones Pope Cardinalles Legates Archbisshoppes bissheppes suffraganes Abbores Priores Deanes Prebendarres archedeacons Canons Monkes Friers Persones Vicares Paryshprystes Masse prystes Nonnes susters nonices Deacones subdecones c. and a thousande moe the pore ryches honors promotions landes houses fare seruice as singing sayeng ringing playeng sensing c Impelmentes Crosses Chalices relykes Iewels Basens copes cruettes VestimeÌ„tes Bookes Belles candelles c. He I saye that considereth theis thinges he cannot but with Samuel thinking Eliab had bene he whom god had chosen Thynke this to be the catholike church and spouse of christ But this seÌ„tence sayeth the bewtie of goddes paramor is within and therfore this maye be suspected to be the rose colored whore S. Ihon speketh of in the Apocalipse For whome her ministers watch nyght daye how to mantaine theyr mystres whore madame with indowinge her w t the riches power and pleasures of y e earth where as the ministers of christs true churche watche and labour howe to enryche and bewtifie goddes people wyth Heauenlye ryches euen wythe the knowledge of god and hys chryste and ther fore they vse daylye preaching and publike prayeing and vsing the sacrament so as maye edifie They vrge men to repentauÌ„ces to begiÌ„ a new life they wold haue men to horde by theyr treasures in heauen c. And this gayre they worlde lyketh not But murmureth at the ministers contemptneth theÌ„ pilleth them that for pouertye and lyuinges sake thee myght speake to please as experience hath taught hearin EnglaÌ„d But to make an ende of this matter I wold wyshe that they whiche vse suche sentences as theys be to hyde theyr manyfest ydolatrie and fornicatioÌ„ at y e masse wold know that theyr spouse is gelyouse and wyll aswell be angrye with them whoring so in their bodyes as they wold be yf ther wiues were taken in bodelye acte withe others wolde they take this excuse yf the wyfe shulde saye forsouth husbande this is no matter for I promise you no bodye but you alone hath myne harte c. God for hys mercies sake in chryste open our eyes hartes to se know loue his wyl y t wee maye serue hym there after God power into our harts the sence of chrystes sweete sacrifyce made for our sinnes in hys owne persone and by his owne selfe TheÌ„ suerlye we caÌ„not but earnestlye detest thys masse wyiche is moste enemyâ— there ageinste and that not onnelye in spirite inwardelie but also in bodie outwardlye euen as all honest women can not but be sore greued in harte or bodelye acte to departe frome there husbandes The gretter loue in harte the wyfe hard to her husband the more pure wyl her bodie be kepte from the fellowshipâ— of others And so it goeth with vs herein leâ—t vs therfore praye god to engraft his loue in our hartes and then vndoubtidlie we wyll neither do nor saye enyething that shall displease hym Let his worde be the lanterne vnto our feet none other waye to go then we shal see it giue lyght before vs. Let his word so lye and remayne in our hartes that it maye be as a leuen in vs to chaung y t fauor of all our wordes and workes to be therafter Let vs hyde goddes words in our hartes that we synne not Let vs kepe our feete from all enyiwayes that we maye kepe goddes lawes testimonies And here I wyll write an historye not vntill for this purpose as I thinke Ther was in y e time of Sapores king of Persia which cruellie persecuted the Christians a certayne Archebysshoppe Selenchya Etesiphon called Symon which was called before y e king diuerse tymes but at the last bound like a thefe for christes gospelles sake howbeit all preuailed nothyng constant he was
of the same So is it impossyble trewe sayth of goddes gospell to be in the hart of that man which commynge to masse vttereth it not by some thing wherbye men maye perceyue the lyghte of fayth inwardlye in the bosome And therfore christians are called townes sett vppon Hylles candelles vpon Busshell toppes and coÌ„maunded that theyr lyght shulde shyne to fore men which theis massing gospellers allowe not but thynke that a man can carie faith in the harte not vtter it at the Masse in worde or dede wher it is no more possible then a man to carye iyer in his bosome and not to burne his clothes 33. Our felloushippe saith s Iohn is with the father with his sonne Iesus christ he saieth not with y e masse which in mere darkenes and therfore to signifye the same god hath suffered them to shewe it by the lyght they must haue at it And further that theye that goe to it wote not whyther they goo nor what they doo our fellowshyppe I saye is w t god y e father and with his sonne Iesus chryst But yet so that we must walke in lyght for else we lye and the truth is not in vs. But to make an ende of collectyng any moe reasons to proue y t which all wyse men see plainlye namelie that they grevouslye do offend which honeste wythe theyr presence goddes grettest enemye vpon earth the masse and doo not dysproue disallowe it not onelye in harte but also in dede and worde openlye for else openlye by theyr presence they honor it the preist praying especiallye for all that be there present and as they affirme receyuyng for all also turning him selfe diuerse tymes to the congregacion with his donÌ„s vobiscum the clarke answering in the name of al et cuÌ„ spuÌ„tuo and other respondes so that y e standers by if they openlye disproue it not are partakers wyth the preist of his idolatrie false seruing of god as Paule sayeth thei which eate of y e sacrifice are pertakers of y e altare they whiche are at the Masse are partakers of the masse the masse that is Idolatrers false worshyppers of gode blaspemers of christ destroyers of his death merites sacrifice preisthod and kyngdome destroyers of the ministers of his gospell and sacramentes destroyers of faith repentauÌ„ce and all godlynes SuÌ„ma they are Antychristes Antichristes I saye in bodye though they feane ther harte to christs but christ and Antichrist can not dwell to gether and therfore yf they be ther hold theyr tongue thei cannot but cryeon daie ve mihi quia tacui wo is me because I held my tongue Oh that the latter ende of the .1 cor 10 were well wayed namelye how that in wurshipping god contraie to his word as y t massers do we haue fellowshippe with his deuilles then I trow his exortacion wold take place where he sayth see that you gyue none occasion of euyll to any man but seke to please that waie which maye helpe to the saluation of others and not to y e destructioÌ„ of others as all they doo which being at masse see theyr brethern take it for a goddes seruice it being a verie deuiles seruice laye a Pyllow a Cusshen vnder there knees elbowes to hold on styll so to encrease goddes further vengeaunce as in England in Englande wee doo Oh lorde be mercifull vnto vs and forgyue vs open our eyes that we maye see thye truth and worke in our wylles that we maie embrace loue and haue lust to it to lyue it coÌ„fesse it and suffer gladlie losse of freÌ„des name goods lyfe for it AmeÌ„ Amen Now let vs se how much the reasons of our popishe Protestauntes are of force ¶ Fyrst they saye that god is a spirite therfore in spirite to be serued so that it forceth not though y e bodye be at Masse if the spirite serue god and be with him To this I aÌ„swer y t though god be to be sirued in spirite yet not alone in spiryte but also in bodie therfore Paull willeth vs to glorifie god in both and prayeth also that god wold sanctifie make the body perfit aswell as the spirite WheÌ„ our sauiour saith Ihon. iiii that god is to be serued in the spiryte a man that marketh the text before and foloiÌ„ge can not but se how y t our sauiour wolde haue it opposed and set against the corporall and exteriour seruice of god which was vsed of both the Iewes and Samaritanes with out the spirite and veriâ—â—e The Iewes seruices instituted of god were voyde of the spirite and spirituall exercise of faithe in the promises Messias so greatlie was religion corrupted and grosse ignoraunce encreased The Samaritanes seruices of god were not onelye voyde of the spirite but also of verite for they hadde no worde of god for them Therfore saeth our sauioure that god must be worshipped in spirite veritie that is to saye not in all externall seruices but in such as he hath appointed ones or rather then wold appoynte for y e veritie of that figuratyue seruice was come and not onelye in this externallye but also spirituallye with thexercyse of fayth in his worde and promises Now then I pray you what haue they wone of this sentence why do they not rather by seruing god in the spirite vnderstande the same to be required in his exterior seruice which else were hypocrysie then by it excluded that which god wolde not haue excluded I meane thexterior workes and exercises he hath coÌ„maunded by this meanes take prechiÌ„g awaie vocall prayer thankesgiuing obedience to the Magistrates c. and all exterior thynges and so they shal shewether selues Libertines as though whordome Murther and all exterior euilles were no euelles for this can they do outwardlie and yet ther spirite is styll with god what yf any of theyr wyues were taken in an other mannes bedde thinke you they wolde be content with thys excuse that her harte was not ther though her bodye was in bedde hence forwardes therfore lett them learne to put to the spirite This worde veritye also as our sauiour doeth or else they muste be as muche blamed for takinge vppe to sone as the papistes ar for begynninge to soone for styll they begyn at hoc est corpus meum wher they shuld begin at accipite comedite take and eate or else god is not bounde to kepe his promyse thys is my bodie because it is condicyonal requiryng our obedience of takiÌ„g and eating which thing maketh ageiÌ„ste the marte yf men shuld knowe that hoc est corpus meuÌ„ were not true to anye others but to such as do in dede take and eate the sacrament as he commaundeth that is in faithfull remembrance howe his bodie was broken for their synnes c. so I saye shuld they doo to y e worshippynge of god in spyryte verytye and theÌ„ wold they vse this sentence no more to
THE HVRTE OF Hering Masse Set forth by y e faithfull seruauÌ„t of god constant Marter of Christ IohnÌ„ Bradforth wheÌ„ he was Prisoner in the Tower of London 3. Kinges 18. ¶ How long wyl ye halt betwene two opinions Yf y e lord be god folowe hym But yf Baal be he then goo after hym Hering Masse AL though at this present men cal this into questioÌ„ whether it be lawfull for a man which knoweth y e trueth to be present at the celebracion of the Masse or noe Or whether a maÌ„ beinge in company w t others at Masse in bodie be therwyth defyled his spirite being absente and not consentinge but rather detestynge and abhorynge the the abomynacyon and naughtynes of the Masse or noe All though I saye this nowe be come into question a mongest vs heare in Englande esspiciallye amongest manye my good bretherne susters in London as I here saye yet I trust it be no further but styl in question I meane that I truste men be not yet so persuaded as perchaunce the fyrst mouers of this question aither wolde haue other so to thynke because they thinke so or els because they yet thinke not so theim selues fullye but wolde be so perswaded that as in consyence they might be quyett so in bodye goodes they myght lyue in rest sauytye How be it in asmuche as this question yf a man consyder the state of the world and reasoning or probabilitees whiche to a naturall man can not but seme alowable maye fortune to growe to an inconuenyence to a christion consciences and to a great offience both to god his churche I though it my duty as I can to put to my helpynge hande naye rather to besech god in the bowles and bloud of his deare son Iesus chryst that he wolde put to his helpynge hand and by me as by an instrumente of hys grace and mercy he wolde worke some thinge to his glorye and to the profyte of his churche In and concerning this matter not that the matter it selfe nedeth it for it is very playne and here to fore dyuerse haue wrytten of it ynough if ynough be ynough But because these tymes full of offeÌ„ces Satans greate delygence and hys souldiors seruynge at a pinche on y e one parte the in firmytes of my brethren theyr ignoraunce and semplecytie sone seduced by the subtyle on the other parte semeth to exacte of me and of al charytable hartes as the lorde hathe lente his talentes so to exercise the same The whiche thing as in dyscharge of my self here in so to occasion others to helpe y e poore afflycted congregacion of Chryst wyth theyr lerning and consolacions lerned out of goddes booke I nowe attempte and begynne in hope of goddes greace wysdome and holy spryte which I desyre and craue of the oh mercyfull â—ather in the name of thy dere chylde Iesus Christ our onlye sauiour and aduocate aswell to gyde and teache me in wrytinge as to worke in the hartes of them to whome this shall come vnto by readinge that we maye know thy truth in all thinges and loue the same to lyue it for euer more Amen Whether a man or woman maye w t out offence to god and his churche bee presente at the Masse wyth others in bodely presence in spirite beynge absente and not alowyng the Masse but rather detesting it this is the question That men or woman may be preseÌ„t in bodye at masse wyth suche as take it for a gods seruice and a greate worshyppynge of god there are manye reasons made wherof these folowynge as they be the most probable and effectuall so be they in maner all that can be obiected by any reasonable coloure 1 Fyrst because god is a spirite and requereth accordynglye that is to saye in sprite to be seruide Therfore the bodye beinge at mas if the spirite be wyth god is not materyall or a thynge to be greatly condemned 2 Agayne as in the olde testamente when muche errore and Idolatry was in the churche a monge the byshoppes pristes pharisies scribes people yet dyd neyther the prophetes neyther our sauyour and his apostles abstayne froÌ„ cominge to the temple at Ierusalem vsynge of the sacrifices accustomed as they wold haue done yf they shuld haue sinned in so doyng Euen so nowe it is not euel though the masse be nought thoughe they do nought whiche thynke it a goddes seruyce if a man or woman do come to the churche where masse is and so be at it if that in harte and mind they consente not to the wyckednes Idolatrie committed 3 Thyrdlye if whan Naaman prayed y e Prophete Heliseus to praye y e god wold not be displeased with him wheÌ„ he shuld go w t his lorde into the temple of Remmon in Bodie although in spirite he wolde worshipe the true god of Israel yf I saye the prophete bad hym goo in peace all shulde be well much more theÌ„ it can not be any offence to be presente at masse yf so be oure spirite talke with god and alowe it not 4 Fourthly a man beynge at masse and not alowinge it in his harte as he can not but praye to god to helpe hys brethren that theyr eyes myght be opeÌ„ to se the euyll they do in worshippynge god contrarye to hys word as dyd Assterius who beynge at the Idolatruse sacryfice the people of Cesarya vsyd by prayer obteyned of god to haue theyr eies open to see theyr error do by hys gesture he wyl behaue him selfe in such sorte as rather shal make men the lesse to regarde the masse for he wil not loke vp at the leuacion tym hold vp his handes nor stroke his handes on his face but rather knele downe in hys pue or fourme sadlye heuelye as one of small deuocion to the masse This reason is thought verie probable 5 Fyftlye a man beyng so scrupulouse as to thynke that it is not ynoughe to be leue well in the harte and wyth the tongue to confesse to god the Chrysten fayth except he rune out of hys vocasyon to reproue the masse and them that come at it as though all men were preachers â— man thus doynge can not please god nor profite his brother but offeÌ„d both bring him selfe in gret dauÌ„ger to lose all he hathe to be caste into preason to vndoe his wyfe and chyldren c. Therfore it can not be but well doone to go to masse so that in spirite we alow it not 6 Syxtlye Saynte Paule disaloweth them that altogether folow knowledge where charitie is the thinge edyfieth knowledge maketh proud Therfore in this case we ought to folowe charitie not to offende our brethren tyll god revele to them as he hath done vnto vs. 7 Seuenthlye our sauiour sheweth it to come from the harte that defyleth the man so then to come to masse in bodye the harte beynge wyth god
thing is inuented by man saint or Angell and not by hym conseruing his worshyppe and seruice And to saye the truth it is no meruell for we see that ther is no acceptable seruyce don to man excepte it be according to the wyl of him to whoÌ„ it is to be done and not simplie according to the wyl of hym y t doth it Nowe in asmuche as none knoweth the wyll of man but the spirite of man and he to whome by his worde or significacion he reuelleth it shall not wee yea must not wee of necessite gyue so much to god then it is requesite that in goddes seruice whiche is acceptable to god wee must haue for it the worde of god not simple our good ententes the wisdome of man generall counceils custom doctors actes of parliement or goodlye outwarde shewes apparaunces For as christ saieth that whiche is in great estemation before men is abomynacion before god yf it be not accordiÌ„g to hys worde But of and for the masse whear haue we goddes worde Naye halas as I haue alredye shewed it is a pitchye patchet pooke made of manye a manne and that at dyuerse tymes and is clene contrarye to GOD and his worde Therfore it being done to y e seruice of god as it is doone it is abhominacion a greate Idoll in goddes syght So y t the conclusyon of my reason is stronge that suche as dishoneste it not by theyr absence or by there word and faict publyklie when they be presente at it but beinge there onely in harte disalowe it y e same whosoeuer they be are greuous sinners and breakers of the .2 commauÌ„demente and so gyltye of the threate folowinge namely of goddes visetacion vpon theyr childerin for theyr synnes into the thyrde and fourth generacion for in that they dysalowe and disworshyppe it not wyth theyr bodyes they do worshippe it although they how not downe to it as moste men doo For in goddes seruice theyr is no meane he y t loueth not hateth he that worshippeth not disworshippeth and so contrarye wyse But to make all as playne as a pack staffe let vs note that theyr are .ii. kyndes of Idolatrers one knowen to god onelye thother to man also To god onelye are they Idolatrers whych serue god in the syght of maÌ„ according to his worde but theyr hartes are hastynge deceyuable gylefull and hypocritical in goddes sight To maÌ„ also ar they ydolatrers which worshyppe contrarie to goddes worde of this later sorte of Idolatrers theye are thre diuerse kyndes One of them whiche be obstinate defenders of theyr Idolatrie against goddes worde and manifeste wrytine weritee whiche they seing wyll not see c. And therfore iustlie of god are blynded as y e wyckeÌ„d bushoppes and prelates of the papisticall church be with there champions and parasites These had nede to take hede they sinne not agaynst the holye ghost An other sorte is of them whiche are semple and ignorante who through comen error are seduced being perswaded that the thinge they do pleaseth god is goddes true seruice suche are the semple soules of the countrie whose eyes god I trust will open in his tyme that they maye see his truth as if they would be so delygent to enquire ther aboutes as they are in goyeng any iorney whiche to them is vnknowen of suche as they mete wyth all they could not but easelye and soone perseaue and therfore ignoraunce can not excuse ther wylful negligence howe be it it is not to be doubted but that god in his tyme if they reiect not his grace wyll open to them hys truth Let vs as be carefull wee confyrme them not in ther errore by haltinge and bearing wyth them in this their euell so priuatelye after our vocasion and as wee wolde be done by admonyshe them of this arrore aboue all thinges prayeng vnto god for them that wyth ther blynde guydes they fall not into the pitte of perdicion This of Idolatrers is nothing so euell as the other for thother do sinne ageinst the holye ghost it is to be feared but therrore of theis is sauable The thyrde and last sort is of them which in dede knowe the thinge they vse is not allowed of god therfore in harte they consent not vnto it although outwardlye they seme not to disalowe it Theis are vnlyke to the seconde for they fall of simplicite and of a zele but not accordiÌ„g vnto knowledge but theis do it wyttinglye and for lacke of zeale and yet of knowledge and therfore surelye ar much more to be blamed then the other to whom they are a greuouse offence confirming them in ther errore that therin they shuld continew wyth out conscience And suche be oure masse gospellers popyshe protestaÌ„tes whiche can serue both god mammon take Helias parte baall pristes parte cary water in y e one haÌ„d fire in y e other I wolde wyshe that inche as â—â—ese be wold marke wyth them selues y e causes wherfore they goo to the masse whyche they know is euell yf they do it of obstinacie malyce then are they to be rekened emongst the nomber of the formest sort which ar to be suspected of y e sinne against y e holi ghost if thei do it to get ani wordlye estimacioÌ„ or promocioÌ„ therbye or to kepe styl that which they haue got ten as I feare me manye doo let them dreade that they doinge as Iudas dyd drynke not wyth hym at the lenght If theye do it for companyes sake or neghborhode let them consider the thing better marke into whose companye they are called 1. Cor. 1. And so set the example of Iosaphat companing wyth Ahab to his greate perail and dyuers other mo examples wherof the scripture is not barreyne If they do it for feare of losse of Goodes Name Frendes Libertie lyfe c. Let them coÌ„sider that Iesus Christ affirmeth suche as be not readie so to doo in no poynte the same to be worthye of hym rede the places And here vnto lett them coÌ„syder what estate they be in as whether be publyke or priuate persones lerned or vnlerned wyche ar pore yonge or olde master or seruaunt housholder c. these al coÌ„sidered and the horrible greatnes of the euyll theye alowe and confirme by their not disalowinge in dede wyth examples of goddes plagues vpon suche as haue dyssembled so wyth god and maÌ„ wyll help to make away theeÌ„ out of their securite to repente if they be fallen and to take more hede if they be not fallen y t whych thinge god graunte Amen But now to bringe more reasons to proue that to be at Masse in bodye not openlye to disalow it is sinne although the spirite and harte enosente not therto Alredie out of the .2 coÌ„maundement we see it is Idolatrie Nowe lett vs see how nere it toucheth blasphemie out of the thirde coÌ„maundemente Thou shalt not
take the name of the Lord thy god in vayne Here out we maye well gather that to be at Masse and not as in harte so in word opeÌ„lye to reproue it it is a breach of this coÌ„maundemente terme y e sinne as we wyll For thende of this commauÌ„demente is not onelye to enforme oure tongue how that we shulde abstene froÌ„ taking gods name in vayne but muche rather how we shulde vse the name of god in prayer confession of gods truth and religion thankes geuing and preaching purelye the gospel 〈…〉 nisters yf wee be none 〈…〉 three prayer confession anâ—â— gyuinge perteine vnto vs of wha◠〈…〉 soeuer we be Nowe what vsinge of the tongue in thankesgyuenge is in them whiche are presente at that whiche ouer throweth vtterlye the true worshippinge of theyr christ and god without reprouinge it what confessing of relygion dothe their tongue exercise whiche holde ther pece and withe there presence doo honeste that whiche setteth vppe an other saluacion theÌ„ that which Christ brought and bought dearlye by the sheding and pryce of his preciouse bloude what vse of theyr tongue in trwe prayer haue they which in holding ther toÌ„gue saie AmeÌ„ to al the blasphemouse praiers of of the Masse yf in dede their Christe be betwene the preistes handes if y t which the preist doth be the selfe same sacrifice whiche christ did on the crosse him selfe for our redempcion then let them holde their tongue a gods name do as they do But if theyr Chryst be in heauen on the right hande of the father coÌ„cerning the corporall presence of his Humanite as he is euery whare by his vertue graâ—◠〈…〉 diuinitie if christes sacrifice 〈…〉 be but one and neuer more to be â—â—â—â—erate in that god hathe geuen them tongues and now commaundeth them not to vse the same in vayne lyeng then to their â—eetâ—b when he wold them vsed and exercised in confessing hym before men I wolde they wolde tell me wheÌ„ they are mute playe moÌ„e at thys horrible dishonore doone to their soueraigne lorde why take they his name beinge called on them as on his people in vayne The name of the lorde oure god is called appon all that be his people and that not in vayne but to be called apon praysed and confessed of them all when aither his glorye or their brothers necessitie requireth it But to omytte the necessite to oure brethren in this case whyche nyppeth the conscience I trowe where doth goddes glorye more require that we shuld confesse his name and true seruice then in y e masse whiche of all thinges that euer was is most horrible aduersarye to it Conclude therfore I well maye that it is a thorough out breache of this commaundemente and a takyng of goddes name in vayne to be at masse and not reproue it And what the punishmente of this commaundemente is god sheweth when he sayeth that he wyll not hold hym giltlesse that taketh his name in vaine loke wel herâ— oÌ„ gylties though you be before the magistrates here if in bodelye presens you honest it yet you ar not gylties before god Chose now therfore whose handes you wyll fall into if into goddes handes that is horrible and none can delyuer you yf into the hand of man suerlye they can not pull as muche as one here of your heddes further theÌ„ your good father wyl y t is then shall make to your eternall ioye Let vs nowe goe to the fourth coÌ„maundement of the sanctifieng of the Sabboth daye and we shall see no lesse occasion then we haue done to gather goinge to the masse and not dysalouynge it puplykelye in worde and dede to besinne and a breache of this commaundemente Also for in it the Lorde requireth reste from bodely laboure to the ende of sanctificacyoÌ„ except we shulde put no difference betwene thende of reste on the sabbothe daye appoynted to man from that whiche is appointed to the beest Thende therfore I say of the rest in the saboth to man is sanctificacion that is man is commaunded to rest froÌ„ bodelye labore and other exercises that he maye wyth diligence and reuerence heare goddes worde in his ministerye lerne his lawe vse his sacramentes and ceremonies as he hath ordeined conuent to comen prayer in the place appoynted and other holye exercises helping to the conseruacion of the ministerie propagacion of the gospell and encrese of loue and charite one towardes an other al whiche thynges styll remaine to vs commanded in our resting tymes from our trauailes and labors for this lyfe althoughe the Iewes vii daye be abrogated and takeÌ„ awaye This consydered who can not but see the masse whiche maketh to the prophanacion and vnhalowing both of bodye and soule to be for bydden if the ende of my rest shulde serue to sanctifycasion theÌ„ can it not serue to the masse which is abhominacion yf I may not vse my rest simplie for the pleasure of my bodye whiche god alloweth excepte I looke to an other end namely y t I ma be more hable to endure the workes of my vocacion more to gods glorye my neghbors coÌ„moditie muche more then I maye not vse my rest for the pleasure of an other in that whiche god dysalloweth But to make this more euident No man of any reding or godlie consideracion of the scriptures can not but see y e principall thing god in this commaundemente did respecte was the minestere of his worde and sacramentes by the whiche god gathereth his churche encreaseth hit and conserueth it and therfore of all thinges he could wurst away with the breach of this commaundemeÌ„t rede how he commaunded the man to be stoned to death for gathering stickes on the Sabboth daye and in the prophettes how he cryed out all was marred when this commaundemente was broken Now the masse before I haue shewed is the onelye weedynge worme rooting sowe of the gospel and sacrameÌ„tes for beyng trulye preached and minystred so that wher soeuer the one is the other can can not be True preachinge and massing true vsinge Chrystes supper and syr Iohn massers dyner be as contrarie as lyght and darkenes wherfore as the masse is the ende of SathaÌ„s commaundemente and dyrectle impugneth the ende of goddes coÌ„maundemeÌ„t berre as the masse doers greuouslye offende so the masse herers and seers w tout disalowynge it openlye runne into the same perrell and vengeaunce of god that is to the gatheringe of stakes to be burned in hell fyre looke well therfore hereon The pope his prelates sayt yf thou come not to here Masse but dysalow it thou shalt frye a fagot in smith feld God almyghtye sayeth if thou kepe the not from the masse or if thou come to it and do not openly dysalowe it thou shalte frye a fagot in hell fyre Choose now whether thou wylte take hede in flyeng froÌ„ the smoke thou shalt into the fyre make not man thy god but feare the lorde sanctifie hym in thyne
spoken in reispect of the churche or men as christ saieth he that confesseth me before men c And this confession Paull putteth as a playne demostration of faith in y e hart so that whersoeuer it be not faith is not Therfore this place vtterlie maketh agenst you For by your sylence at that horrible idol enemie vnto christe his churche you vtterlie holding your tongues declare youre faythles hartes or else coÌ„fessioÌ„ w t the mouth could not but burst out as light in an house caÌ„not but burst out at y e doore wyndowes of the saiâ—â— to the sight of such as be with out Secondelye though we be not al publike ministers and preachears of y e gospell yet we are all bysshoppes one ouer an other and called to preache out and shewe the vertues of hym that hath called vs in to his light so that our duetie is to see as much as we can that no maÌ„ falle from y e grace of god except we wil follow Cain say who made me keper of my brother and whensoeuer occasioÌ„ is offered to set forth shew y e praises of y e lord reproue y t which is euel as paul saith arguite potius but after our vocatioÌ„ Inded if y e pÌ„chers did their duetie to disalowe reproue this masse we shuld haue lesse cause so to do It wer enough to declare that we alowe ther doctrine but seing that the preachers are lienge praters and the true spekers are put vp to preach to postes beinge companiles Bokelesse paperles and with out pen ynke so streitlye ar they looked vnto it is y e dutie of euerie christian after theyr vocatioÌ„ to disallowe all that he can not obeye and do with good conscience Last of all as concernyng the losse of lyfe c. I can noone other wise answer then with chrystes owne wordes be y t loueth father and mother better theÌ„ me is not worthye of me yea be that forsaketh not Father and mother Wife and children goodes and his owne selfe also can not be my disciple For be that will go about to saue his lyfe shal lose it but be that aduentureth yea looseth his life for my sake the same shall fynde it eternallye One daye wyll we nyll wer we must forsake all and parchaunce go to y e deuill now if willynglye for gods sake we wyll do that which of necessitee we must do we can not but be most certain to goo to god not for y e suffringes sake but for his mercie and promise sake 6. Their .vi. reasoÌ„ is of charitie office â–ª knowledge maketh proud but charitie edifieth for else if wee shulde not goo to masse we shuld offend y e simple I aÌ„swer y e knowledg with out charitie is euyll such had the Corinthians which abused theyr knowledge in y e libertie of y e Gospel to y e sorewounding of manie a poore conscience for whom christ was crusified as our masse gospellers puse vp with knowledge of the libertie of the gospell in exterior thinges do thinkinge that they maye go to masse and so lackynge wherof they dragge ar takeÌ„ tardie with ther owne reason for what charitie call you that which not onlye suffereth but also helpeth to hurle his blynde brother headlonge into the pitt of perdicion But sâ—â—rlye ther reasoning as ther doinge sheweth them to want knowledge also For that which is spoken of indifference thinges they applye to thynges vtterlye vnlaufull For the Masse is not to be placed emonges thinges indiffireÌ„t But emongest the greatesse euilles for one most horible God send them more knowledge and charitie then I doubt not but ther will kepe theÌ„ at whome rather that goo to masse For offeÌ„ding but brethreÌ„ in not comiÌ„g to masse a man must put a difference betwen offences some are taken some ar gyueÌ„ The precher that preacheth gods worde trulye offendes the wicked or rather the wicked taketh therby offeÌ„ce so doth the father offend the chylde if he be couetuose in geuinge lyberallie to the poore But this offence cometh of y e wickednes of y e euyl is taken not giueÌ„ The man y t goeth to the Masse gyueth an offence occasioning others to do the lyke and wo be vnto such The man y t goeth not to masse or if he goe thyther doth reproue it publiklie this maÌ„ I saie geueth no offence but the offence is taken for he that followeth goddes word to do his wyll can neuer gyue offence But he that followeth his owne wyl or reason or the wyll reason of any man in religion or goddes seruyce the same man giueth an offence and sinneth daÌ„ynablie Go to therfore and see with thye selfe in going to masse whether y u doest it to do goddes will or thyne owne yf y u looke well on it thou shalte see it is not goddes will but thyne owne or the wyl of others whom y u woldest not displease but now se what Paul saieth if I shuld please men I were not the seruaunte of christe And what saieth thy consience when thou praiest thy wyll be doone doest the contrarie Euerie man muste studie to please his brother but yet to edification But of theis offences moche were to be spoken ageynste our gospellers whiche haue gyuen great offences in not resorting to y e coÌ„munion to receiue it when they myght Also in coâ—â—minge comen prayer in neglecting preachyng and sermons in abusing theyr libertie in meaies in church goodes c. 7. There .vii. reason they gather out of christes wordes that not it which goeth in to the month defyleth man but that which cometh forth of y e hart And therfore going to masse being but an externall thinge yf so be the harte allowe it not can not defile a man Our sauiours wordes do not exclude outward words and workes contrarie to his lawes but that they defyle man as Murther Theft Whordome c albeit theis in dede spring out of the hart howbeit make the mater manifest A difference as before I haue spoken ther shulde be put alwaies betwene thinges indifferent and thinges vnlaufull The masse goiÌ„g to it to serue god therby is no indiffereÌ„t thing We shulde discerne gods creatures from maÌ„nes ignorauÌ„ce in y e abuse of theÌ„ wine is gods creature Dronkenes is maÌ„nis error y e abusiÌ„ge of gods creature the epistel gospel supê‘ good praiers c. are goddes ordinauÌ„ces but the masse is maÌ„nis ignorauÌ„ce and horrible abusing of those holie thinges To sacrifce calues shepe c. was godds institucioÌ„ but to sacrifice in y e groues woddes at Bethel Dan c. was mannis errour and plaine idolatrie as one masse is thei y t vse it horrible idolatrers so y t this their reasoÌ„ apoÌ„ this text gathered is reasonies if thei vsed it ageinst maÌ„nis prescriptioÌ„ of meates as though some were more holye then some some defiled vppon frydaye