Hering
Masse
AL
though
at
this
present
men
cal
this
into
question
whether
it
be
lawfull
for
a
man
which
knoweth
the
trueth
to
be
present
at
the
celebracion
of
the
Masse
or
noe
:
Or
whether
a
man
beinge
in
company
with
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
,
But
because
these
tymes
full
of
offences
,
Satans
greate
delygence
and
hys
souldiors
seruynge
at
a
pinche
on
the
one
parte
,
&
the
infirmytes
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
,
Whether
a
man
or
woman
maye
with
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
present
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
,
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
from
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
the
Prophete
Heliseus
to
praye
the
god
wold
not
be
displeased
with
him
when
he
shuld
go
with
his
lorde
into
the
temple
of
Remmon
in
Bodie
,
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
open
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
,
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
defileth
not
a
Christian
.
8
Eightlye
,
It
is
the
errore
of
the
Anabaptistes
as
it
was
of
the
donatistes
,
and
other
olde
heretikes
to
absteyne
from
the
ministere
because
of
the
wyckednes
of
others
.
9
Neinthyle
,
In
Danuel
we
rede
that
god
bade
hym
not
loke
on
the
outwarde
shewe
.
for
I
haue
reiected
that
saieth
he
For
man
looketh
on
that
whiche
is
outwarde
,
but
god
beholdeth
the
harte
.
10
Tenthlye
,
All
the
bewtie
and
glorye
of
the
kynges
doughter
that
is
of
the
churche
and
of
euery
Christian
is
with
in
sayth
the
Psalme
.45
.
and
not
wythout
,
These
and
suche
lyke
are
the
reasons
that
men
make
to
proue
it
lawfull
for
a
man
or
woman
to
be
presente
at
masse
,
yf
in
spirite
and
harte
they
be
absente
&
alowe
it
not
.
But
how
weake
and
vain
all
these
be
,
yea
how
farre
they
make
agaynste
that
they
wolde
proue
,
by
gods
grace
I
trust
a
none
to
showe
after
that
I
haue
brefely
touched
the
masse
,
what
it
is
and
how
greate
aneuell
it
is
.
6.
Malach.
1.
Psal.
141.
Some
call
it
a
voluntary
gifte
of
Missath
.
Deute
.
16.
Some
saye
it
hathe
the
name
of
sendynge
awaye
such
as
was
called
Cathechumeni
,
bycause
they
were
sente
oute
of
the
congregacion
,
when
the
Lordes
supper
was
to
be
celebrated
.
Some
saye
it
cometh
of
sending
gyftes
&
almes
for
the
relese
of
the
pore
,
which
were
accustomed
to
be
sent
&
geuing
always
to fore
the
receipt
of
the
communion
at
the
time
of
the
offitory
,
which
therof
hath
his
nam
.
Son
saye
otherwyse
,
&
some
saye
otherwyse
against
them
:
so
that
theyr
is
(
as
I
sayd
)
no
certeyntye
at
all
to
learne
,
what
the
Masse
is
of
the
name
of
it
.
And
therfore
I
thinke
it
best
to
looke
on
the
partes
of
the
Masse
,
to
lerne
ther
out
that
which
we
can
not
out
of
the
name
.
How
be
it
by
the
waye
note
this
,
.430
.
so
longe
this
peace
of
the
masse
was
not
catholike
nor
the
grayle
also
.
.490
.
And
others
do
wryte
that
pope
Gregorye
aboute
the
yeare
of
oure
lorde
.600
.
dyd
institute
it
as
manye
other
thinges
so
that
of
manye
daye
the
grayle
was
Catholyke
.
.370
.
So
longe
the
Chatholyke
churche
wanted
it
and
styll
shulde
wante
it
in
that
it
conteyneth
in
it
Idolatrye
.
Inuocation
to
sayntes
whiche
is
agaynst
gods
worde
.
The
Kerieelieson
.9
.
tymes
to
he
spoken
in
suche
a
tongue
as
fewe
prestes
can
or
do
pronounce
otherwyse
then
kyreleson
,
that
is
Sowe
haue
mercye
,
or
Pigge
shewe
mercye
,
this
pope
Gregorie
)
though
some
saye
it
was
Syluester
Instetuted
aboute
.600
.
yeares
after
Chryst
as
he
dyd
also
the
Antiphenys
,
Hallaluia
,
the
offertorye
and
a
peace
of
the
canon
.
How
be
it
some
saye
that
pelagyus
the
seconde
hys
predecessore
dyd
so
fyrste
appoynte
kyreeleyson
,
.510
.
.140
aboute
which
we
rede
that
Lente
was
commaunded
to
be
of
none
other
but
of
the
prestes
,
.6
.
Statuimus
.
How
be
it
al
most
al
men
know
that
Hillarius
which
was
about
the
yere
of
oure
Lord
.340
.
made
this
himne
&
songe
it
fyrst
in
his
church
,
&
therfore
it
can
not
be
attributed
to
Telespherus
.
.490
.
yeres
.
.405
.
.340
.
dyd
ordeyne
to
be
song
in
the
masse
,
The
offertorye
wherof
now
remaineth
nothing
but
the
nam
is
attributed
to
Eurichianus
about
the
yere
of
our
lord
.280
.
.600
.
yeres
or
ther
aboute
after
Christ
they
were
not
vsed
.
The
Canon
whiche
they
haue
in
suche
admiracion
and
reuerence
,
Pope
Alexander
made
one
peece
of
it
aboute
the
yeare
of
oure
LORDE
.
220.
qui
predie
.
Pope
Pistus
made
an
other
peece
apon
a
tenne
yeres
after
hym
,
whiche
he
tooke
oute
of
the
prophete
Esaye
.
Pope
Leo
,
aboute
the
yere
of
oure
lorde
.450
.
made
an
other
peece
Sanctum
sacrafisium
.
&c.
.600
.
made
an
other
peece
of
the
canon
&
a
greate
peece
of
the
masse
,
as
he
him selfe
wytnesseth
in
his
regyster
,
for
before
his
time
it
was
no
such
hochpotte
as
he
made
it
,
but
now
it
is
much
worse
,
pope
gregorie
the
third
about
the
yere
of
our
Lorde
.732
.
put
to
this
peace
et
eorum
corum
memoria
.
.490
.
yeres
after
Christ
to
haue
made
a
great
peece
of
the
Canon
,
as
he
hym selfe
dyd
something
therin
.
A
bout
the
yere
of
oure
Lorde
.1120
.
.1210
.
and
not
vnlykelye
for
in
dede
he
ordeyned
that
the
people
shulde
kneele
downe
and
worshippe
the
sacramente
,
so
longe
a
tyme
after
Chryste
was
it
a
fore
this
gayre
was
chatholike
The
Agnus
.
&c.
pope
Sergius
about
the
yere
of
our
Lorde
.700
.
brought
in
to
the
masse
.
Pelagius
brought
out
the
comemoracion
of
the
dead
to
be
had
in
the
masse
Vigilius
ordeyned
that
the
preist
shuld
saye
masse
wyth
hys
face
towarde
the
Easte
.
.6
.
councell
of
Constantinople
,
.750
.
And
the
same
masse
and
order
was
ther
and
then
alowed
,
and
so
hitherto
hathe
bene
wyth
a
vantage
But
to
make
an
ende
hereof
authors
do
wryte
that
pope
Stephanus
whiche
wolde
be
caried
,
and
was
,
on
mennes
shulders
.
Pope
Adrian
his
successour
&
many
others
after
them
dyd
put
somethynge
to
the
masse
,
so
that
by
this
whiche
which
I
haue
writen
of
the
parts
of
it
(
&
yet
I
spake
neuer
a
word
of
the
priuat
percepcion
of
the
preist
alone
in
the
masse
whych
was
not
vsed
in
Gregoryes
tyme
.600
.
yeres
after
christ
,
nor
at
this
daye
is
vsed
in
the
Greke
churche
,
nor
was
not
Catholike
as
some
wryte
in
Europe
aboue
.450
.
yeres
past
,
of
the
partes
I
saye
easelye
you
maye
see
that
the
masse
is
a
,
and
a
deuice
of
man
,
yea
of
.28
.
.20
.
chapter
in
the
Reuelacions
.
Furst
the
Masse
is
a
most
subtile
and
perniciouse
enemye
ageynst
christ
,
The
masse
is
ageinste
chryste
that
is
againste
his
prest
hode
.
heb.
vii
and
that
double
,
namelye
against
his
presthode
,
and
against
his
sacrifice
.
His
pristhode
is
an
euerlasting
presthode
,
&
such
an
one
as
can
not
go
to
another
.
But
the
Masse
vtterlye
puttes
him
out
of
place
,
as
though
he
were
deade
for
euer
,
and
so
god
is
for
sworne
,
which
sayed
christ
shulde
be
a
preyst
for
euer
,
For
else
if
they
were
,
as
they
wolde
be
taken
of
th
order
of
the
Apostles
then
shulde
they
be
mynysters
and
not
massers
,
Preachers
&
not
treatours
,
as
they
be
bothe
to
god
and
hys
churche
.
God
amende
them
.
Chrystes
sacrifice
once
made
by
him selfe
on
the
tree
,
29.
Oh
in
thyne
anger
remember
thye
mercie
,
be
not
angrie
wyth
vs
for
euer
.
Turne
to
vs
agayne
oh
lorde
god
of
hostes
,
looke
merelye
vpon
vs
and
we
shal
be
saued
,
thy
wyll
be
done
&
not
myne
.
Thyrdlye
the
masse
is
not
onely
besides
Christes
institucion
&
ordinance
,
but
it
is
vtterlie
against
it
&
peruerteth
it
horrible
I
mean
this
as
concerning
the
supper
and
sacramente
of
Christes
bodye
and
bloude
.
For
whear
he
dyd
ordeine
hys
supper
to
be
a
memoriall
of
hys
deathe
and
passion
,
and
therfore
in
the
celebrasion
therof
the
lordes
deathe
shulde
be
preached
oute
tyll
he
come
,
as
Paule
wryteth
,
I
praye
you
who
heareth
anye
thinge
hereof
in
the
masse
?
Naye
they
are
wyse
enough
to
kepe
in
that
.
For
when
that
is
spoken
of
men
can
not
but
see
therby
forgeuenes
of
sinnes
to
come
to
suche
as
beleue
frelye
,
and
so
falleth
there
marte
.
Christ
ordeined
his
supper
to
be
celebrated
and
receyued
of
the
congregacion
,
and
therfore
paule
wylleth
the
Corinthians
to
tarye
one
for
an
other
that
they
might
all
receiue
together
.
But
all
men
se
that
heare
is
no
such
thinge
.
Chose
the
people
whether
they
wyll
come
or
noo
,
syr
Iohn
is
a
kyn
to
the
tyde
,
he
wyll
tarye
noo
man
,
if
he
haue
a
boye
to
answere
hym
amen
,
or
yf
he
tarye
for
the
people
,
yet
get
they
no
parte
with
him
,
all
is
to
lytle
for
him selfe
where
christ
yet
byddeth
them
:
doo
this
,
that
is
distribute
,
and
geue
,
take
&
eate
as
he
dyd
.
I
wyll
not
nowe
speke
how
that
the
sacrament
in
the
masse
vsed
to
an
other
purpose
and
ende
then
christ
ordeined
it
yea
to
an
ende
cleane
contrarie
(
as
alredye
I
haue
shewed
)
is
no
more
christes
sacramente
but
a
deuelyshe
Idoll
,
We
see
plainlye
that
it
is
ageinste
christ
him selfe
,
ageinst
his
preisthode
&
so
his
kingdome
,
ageinst
his
death
&
sacrifice
,
&
so
ageinst
our
redempcion
,
ageinst
his
worshippe
&
true
seruice
,
ageinst
faith
,
ageinst
praier
,
repentaunce
,
&
the
ministeri
of
gods
word
,
ageinst
his
ordinaunce
institucion
commaundement
&
gospel
I
pray
you
what
can
be
worse
than
such
an
one
?
if
euer
ther
was
idoll
who
seeth
not
this
to
be
beelzebub
,
the
cheife
of
al
ydolles
?
If
euer
Antichrist
had
chylde
or
doughter
this
masse
is
the
moste
pestilence
and
perniciouse
,
vnder
the
name
of
chryst
it
destroyeth
christe
,
vnder
the
tytle
of
goddes
seruyce
,
it
destroyeth
goddes
seruyce
,
vnder
the
colour
of
the
churche
it
destroieth
the
churche
.
If
Christ
be
deare
,
yf
his
death
be
deare
yf
his
kyngdome
and
presthod
be
deare
yf
his
seruice
be
deare
,
yf
faith
be
deare
yf
his
worde
,
commaundemente
&
mynysterye
be
deare
:
In
that
this
the
masse
I
meane
is
agaynst
them
all
horreblelye
it
can
not
be
deare
,
or
tollerable
in
anye
wyse
,
but
detestable
,
and
monstruouse
vnto
vs
all
that
loue
Christ
,
and
be
christians
in
dede
,
and
that
so
muche
more
horrible
,
execrable
monstruouslye
,
and
vtter
detestablye
by
howe
muche
it
vnder
the
coloure
of
a
frinde
to
Chryste
,
and
hys
Churche
is
a
mooste
rancke
and
cruell
enemye
,
and
therfore
of
none
shulde
be
allowed
,
Furst
out
of
the
.2
.
commaundement
Thou
shalte
not
make
to
the
,
&c.
This
precepte
forbiddeth
al
kinde
of
outward
Idolatrie
to
this
ende
that
goddes
true
worshyppe
inwardlye
and
outwardlye
myght
be
obserued
.
But
now
the
masse
is
an
outwarde
Idoll
and
the
seruice
of
god
thear
vsed
is
Idolatrye
.
That
the
seconde
commaundement
Thou
shalte
not
make
to
thy selfe
anye
grauen
Image
.
&c.
speaketh
of
outward
Idolatrie
,
as
the
fyrst
.
Thou
shalt
haue
noone
other
goddes
.
&c.
Speketh
of
inwarde
&
Spirituall
Idolatrye
,
I
truste
all
men
of
any
knowledge
easely
perceyue
.
For
when
god
in
the
furste
commaundement
hath
tolde
vs
what
he
is
vnto
vs
:
euen
oure
lorde
and
oure
god
,
wyth
all
that
euer
he
is
and
hathe
(
for
he
that
gyueth
hym selfe
to
be
ours
geueth
all
that
euer
he
hath
to
be
ours
also
)
then
of
equitee
he
requireth
that
we
shulde
be
content
wyth
hym
and
geue
oure selues
to
hym
to
be
hys
wyth
all
that
euer
we
haue
,
.2
.
partes
the
soule
and
the
bodye
,
in
that
the
lorde
doth
geue
hym selfe
wholye
vnto
vs
to
be
oure
lorde
and
god
,
he
wyll
that
we
gyue
our selfes
hoolye
vnto
him
to
be
his
people
.
And
therforeas
in
the
fyrst
commaundemente
he
wholye
demaundeth
the
soule
,
wyll
,
vnder
stangynge
,
and
harte
,
that
is
our
fayth
feare
,
loue
,
thankefulnes
,
inuocasion
,
&
inwarde
adoracion
,
or
worshippynge
to
be
gyuen
to
hym
onelye
,
and
for
hys
sake
as
he
shall
appoynte
.
So
in
the
seconde
commaundement
.
Thou
shalte
not
make
to
thy selfe
.
&c.
He
generallye
requereth
for
the
outwarde
seruyce
of
hym
,
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
whom
it
is
to
be
done
and
not
simplie
according
to
the
wyl
of
hym
that
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
,
For
as
christ
saieth
that
whiche
is
in
great
estemation
before
men
is
abomynacion
before
god
,
yf
it
be
not
according
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
the
seruice
of
god
(
as
it
is
doone
)
it
is
abhominacion
&
a
greate
Idoll
in
goddes
syght
.
So
that
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
the
same
whosoeuer
they
be
are
greuous
sinners
and
breakers
of
the
.2
.
commaundemente
and
so
gyltye
of
the
threate
folowinge
,
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
,
18.
&
baall
pristes
parte
,
cary
water
in
the
one
hand
&
fire
in
the
other
I
wolde
wyshe
that
inche
as
●●ese
be
wold
marke
wyth
them selues
the
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
the
sinne
against
the
holi
ghost
?
if
thei
do
it
to
get
ani
wordlye
estimacion
or
promocion
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
,
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.
.2
.
commaundement
we
see
it
is
Idolatrie
.
Nowe
lett
vs
see
how
nere
it
toucheth
blasphemie
out
of
the
thirde
commaundemente
.
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
openlye
to
reproue
it
,
it
is
a
breach
of
this
commaundemente
,
terme
the
sinne
as
we
wyll
.
For
th
ende
of
this
commaundemente
is
not
onelye
to
enforme
oure
tongue
how
that
we
shulde
abstene
from
taking
gods
name
in
vayne
,
but
muche
rather
how
we
shulde
vse
the
name
of
god
in
prayer
,
confession
of
gods
truth
and
religion
,
thankes
geuing
and
preaching
purelye
the
gospel
〈…〉nisters
)
yf
wee
be
none
,
〈…〉
three
,
prayer
,
confession
,
an●●
gyuinge
perteine
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
,
than
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
tonge
,
saie
Amen
,
to
al
the
blasphemouse
praiers
of
of
the
Masse
?
yf
in
dede
their
Christe
be
betwene
the
preistes
handes
,
if
that
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
,
concerning
the
corporall
presence
of
his
Humanite
as
he
is
euery
whare
by
his
vertue
gra●●
〈…〉
diuinitie
if
christes
sacrifice
〈…〉
be
but
one
,
Conclude
therfore
I
well
maye
that
it
is
a
thorough
out
breache
of
this
commaundemente
and
a
takyng
of
goddes
name
in
vayne
,
to
be
at
masse
and
not
reproue
it
.
And
what
the
punishmente
of
this
commaundemente
is
god
sheweth
when
he
sayeth
,
that
he
wyll
not
hold
hym
giltlesse
that
taketh
his
name
in
vaine
,
loke
wel
her●
ō
gylties
though
you
be
before
the
magistrates
here
if
in
bodelye
presens
you
honest
it
,
yet
you
ar
not
gylties
before
god
.
Chose
now
therfore
whose
handes
you
wyll
fall
into
:
if
into
goddes
handes
that
is
horrible
and
none
can
delyuer
you
,
But
to
make
this
more
euident
,
No
man
of
any
reding
or
godlie
consideracion
of
the
scriptures
can
not
,
but
see
the
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
,
Agayne
it
is
a
murtherynge
of
the
soule
,
and
the
masse mungers
are
procurers
and
a
betters
of
other
to
faule
into
the
destrution
of
their
soules
Moreouer
theyr
baudes
to
bring
the
spouses
of
Christe
to
be
come
Sathans
whores
.
Besydes
this
they
that
are
masse-hunters
are
receyuers
and
concealers
of
thefte
and
spoylinge
of
christ
and
his
glorye
,
yea
vndoubtelye
they
are
treatours
&
giltye
of
hygh
treason
ageynste
god
.
Last
of
all
they
are
false
wyttenesses
againg
their
neighboures
,
against
goddes
church
,
as
though
the
masse
church
were
the
catholyke
churche
,
yea
ageinste
Chryste
and
hys
warde
by
theyr
going
to
masse
,
therebye
wyttenessynge
the
masse
to
be
a
true
seruyce
of
god
and
a
badge
of
hys
churche
,
wher
there
owne
conciences
saye
they
lye
and
so
condemneth
them
.
As
for
the
laste
commaundement
of
lustinge
in
that
the
same
is
an
inwarde
thinge
,
as
the
furste
commaundemente
is
and
this
whiche
I
spake
of
,
namelye
goinge
to
the
masse
is
an
outward
acte
I
can
not
therfore
well
applye
it
to
them
albeit
to
saye
the
truth
ther
is
no
synne
counted
outwardlye
,
but
these
.2
.
comemaundementes
,
the
fyrste
and
the
last
,
are
broken
before
the
synne
come
to
the
knowledge
of
any
man
.
And
thus
it
is
playne
enough
I
trow
the
hearinge
or
seynge
of
Masse
,
although
in
spirite
it
be
aborred
is
no
smale
synne
,
but
suche
a
synne
as
breaketh
all
goddes
lawe
generallye
,
and
euerye
commaundemente
perticularlye
oh
then
howe
greuouse
a
synne
is
this
,
looke
well
on
it
my
deare
brethren
(
to
whom
thys
my
semple
counsell
shall
come
)
in
the
tender
mercies
of
god
I
beseche
you
.
If
he
that
contineweth
not
in
all
thinges
wrytten
in
goddes
lawe
be
accursed
.
And
suche
be
popyshe
protestauntes
masse
gospellers
,
or
as
they
woulde
be
called
bodelye
masse mungers
and
spirytuall
gospellers
.
Now
although
this
which
I
haue
occasioned
to
be
marked
out
of
the
decaloge
or
ten
commaundementes
be
enough
for
this
matter
,
1
He
that
is
not
wyth
me
is
againste
me
sayeth
our
sauioure
,
2
Woo
be
to
him
sayth
the
truth
by
whom
an
offence
doth
come
,
3.
Paule
wylleth
vs
to
gloryfie
god
in
oure
soules
and
our
bodies
,
aswell
requyringe
the
bodye
to
be
applyed
to
the
settinge
fourth
of
goddes
glorye
as
the
soule
,
and
no
meruel
for
god
hath
made
it
is
temple
,
that
his
holye
spirite
shulde
dwell
therin
,
and
gaue
hys
preciouse
bloude
also
therfore
,
that
it
myght
be
in
eternall
felycitie
wyth
the
soule
:
yea
he
hath
coupled
our
fleshe
in
hym selfe
vnto
hys
god
hedde
to
be
one
person
one
chryst
,
god
&
man
so
greate
is
the
dygnitie
therof
,
and
therfore
full
worthely
warneth
paule
,
that
we
shuld
kepe
our selues
clene
from
all
that
which
wolde
stayne
not
the
spirite
onelye
,
2.
Cor.
7.
but
the
flesh
and
bodie
also
:
so
that
a
man
with
halfe
an
eye
maye
see
the
masse
sayers
and
seers
in
bodye
though
the
spirite
be
absent
lytle
to
consyder
what
they
do
.
8.
4
Paule
wolde
not
allow
a
christen
to
come
to
the
table
in
the
idolles
temple
lest
therby
the
weake
brother
might
perish
.
And
wolde
he
allowe
commynge
too
masse
(
trowe
you
)
whiche
is
an
other
maner
of
mater
.
5
If
that
the
thing
were
indefferente
or
lawfull
to
be
presente
at
masse
in
bodye
,
in
mynde
disalowing
it
:
yet
in
that
th
ende
of
our
lybertye
is
not
what
wee
maye
dooe
,
but
what
is
best
to
be
done
,
what
most
edyfyeth
,
seynge
that
goinge
to
masse
is
so
farre
from
edifyeng
,
that
it
destroieth
,
easely
maye
wee
se
that
it
is
not
to
be
vsed
.
6
But
halas
this
is
farre
from
lawfull
(
It
is
a
bee
hauen
an
house
of
iniquitie
&
paule
wylleth
that
they
that
cal
on
the
name
of
the
lorde
shulde
departe
from
iniquitie
,
3
and
how
then
shuld
they
com
to
masse
,
if
they
shuld
departe
from
it
.
7
If
I
shulde
buylde
vp
agayne
that
whiche
I
pulled
downe
,
I
then
shuld
make
my selfe
an
offender
saieth
the
apostle
&
what
be
they
then
that
now
by
going
to
masse
build
it
vp
againe
which
by
goig
from
it
,
and
speking
against
it
haue
holpen
to
pull
it
downe
.
8
What
agremente
is
there
betwene
lyght
and
darkenes
,
what
concord
is
with
christ
and
belyall
wyth
the
Chrysten
and
the
popes
minion
,
2.
Cor.
vi
the
masse
I
meane
wyth
the
temple
of
god
and
ydolles
sayeth
paule
,
wherfore
come
awaie
from
the
masse
sayeth
the
lord
and
separate
your selues
from
them
that
come
to
it
and
I
wyll
receaue
you
.
9
Paule
wolde
haue
the
Corinthians
to
shoone
the
companye
of
whoremongers
,
10
If
any
man
come
vnto
you
sayth
S.
Iohn
and
bringe
not
this
doctrine
with
him
you
shal
not
so
much
as
great
hym
,
lest
you
be
pertakers
of
hys
euell
And
what
doctrine
is
more
contrarye
to
god
and
his
gospell
,
then
is
the
masse
The
masse
sayers
then
and
approuers
shulde
not
wee
seke
to
,
which
maye
not
receiue
them
if
they
shuld
seke
vnto
vs
excepte
we
wolde
comunycate
wyth
theyr
euyll
.
11
No
man
that
putteth
his
hand
to
the
plough
and
looketh
backe
is
mete
for
gods
kingdome
,
muche
moore
then
are
we
vnmeate
therfore
if
wee
I
saye
not
loke
backe
,
but
runne
and
go
backe
to
see
and
heare
that
whiche
iustlye
we
haue
forsaken
.
12.
What
happened
to
Core
and
his
allowers
that
he
shuld
take
on
hym
the
preisthode
withoute
callyng
,
16
13.
Ihon
the
Euangelyst
durst
not
tarye
in
the
house
where
Cerinthus
that
Heretike
was
whiche
denyed
chrystes
manhod
,
Eusebius
in
his
eccleasti
histori
lib.
iiii
.
Cap.
xiiii
.
and
indede
the
house
fell
and
flewe
hym
&
all
that
euer
remayned
in
the
house
with
hym
.
And
shall
not
wee
feare
goddes
vengaunce
to
be
in
companye
at
Masse
with
her
mynions
,
which
denye
christ
both
god
and
man
making
ther
owne
handie
worke
as
good
as
he
,
yea
he
hym selfe
saye
theye
?
14
Oh
deafe
eares
,
that
wyl
not
hear
the
blast
of
the
Angells
trompe
warning
vs
to
come
from
amonges
theis
whorishe
Babylonians
,
15
Lothes
wyfe
looked
but
backe
and
was
turned
in
to
a
salte
stone
.
2
,
chapter
,
16.
The
good
father
Mathathias
wold
in
no
poynt
dissemble
,
as
though
he
had
worshipped
,
but
our
Masse
Gospellers
are
farre
vnlike
to
hym
.
17.
We
praye
to
be
delyuered
from
euel
Libera
nos
a
malo
:
and
yet
we
knowing
the
masse
to
be
euell
resort
vnto
it
.
18.
What
so
euer
is
not
of
faith
is
sinn
,
but
to
goo
see
or
hear
masse
,
though
but
in
bodye
is
not
of
faith
:
14
,
19.
Happie
is
he
that
condemneth
not
hym selfe
in
that
thing
which
he
alloweth
:
marke
by
the
contrarie
whether
our
masse
gospellers
are
not
vnhappye
and
accursed
by
Paules
iudgement
.
12
20.
Halting
sayeth
the
Apostel
hindereth
,
yea
bringeth
out
of
the
waye
.
And
what
other
thing
is
it
to
go
to
masse
in
bodye
and
to
be
awaye
in
spirite
,
4
king
.
16
21.
Yf
Iohn
were
iudge
theis
bodelie
Massers
shuld
drinke
with
theyr
brethern
the
Baalites
.
Read
the
historye
and
see
whether
he
iudged
not
of
their
outward
comming
whose
seruauntes
they
were
.
22.
Ae
that
denieth
christ
before
men
,
2
,
Tim
,
2
shal
be
of
hym
denyed
before
god
.
But
masse
hearers
denye
christe
before
men
in
faict
&
dede
although
in
tongue
they
professe
otherwise
.
1
and
there
shall
you
see
,
the
denyeng
christ
is
in
faicte
as
well
as
in
wordes
.
23.
S.
Paule
to
the
beleife
of
the
hart
requireth
the
confession
of
the
mouth
:
10.
houbeit
our
popishe
protestauntes
thinke
this
nedes
not
.
But
yet
Christe
saith
he
that
is
asshamed
of
me
that
is
of
my
true
religion
&
gospell
before
this
faith
lesse
generation
,
8.
I
wylde
asshamed
of
hym
before
the
Angelles
of
god
in
heauen
.
Oh
heauy
sentence
.
24.
He
that
toucheth
pitche
shal
be
defiled
ther
with
saieth
Salomon
.
25.
If
in
th
old
lawe
the
touching
of
a
carion
defyled
hym
that
touched
it
,
26
Vnto
these
our
Popishe
protestantes
I
can
not
but
saye
as
Helias
sayd
,
3
,
kīng
,
18
how
long
wil
you
halte
on
both
knees
:
if
god
be
god
folow
him
:
if
the
Masse
be
god
&
goddes
ordynaunce
followe
it
.
27
When
Helias
lamented
that
all
was
gone
a
straye
but
he
,
all
were
defyled
with
Baal
although
in
hart
ther
were
many
hated
bal
as
thei
thought
&
wold
haue
confessed
if
Iezabell
had
not
bene
.
God
said
that
he
had
left
.7000
.
which
had
not
vowed
ther
knee
to
Baal
:
he
saith
not
which
in
harte
hate
Baal
:
but
which
hath
not
bowed
their
knee
to
baall
:
of
the
outward
signe
demonstratinge
his
seruauntes
.
And
so
now
let
vs
not
thinke
good
brotherne
,
any
to
be
his
true
worshipers
:
but
suche
as
not
onelye
in
hart
but
also
in
dede
deteste
the
Masse
.
3
,
2
,
Tim
,
3
28
S.
Paule
willeth
vs
to
seperat
ourselues
from
such
as
teach
other
doctrin
and
wyll
not
consent
to
the
sounde
doctrine
of
our
sauiour
Iesus
christ
.
wherfore
in
that
the
Massers
teache
an
other
doctrine
than
christ
or
his
Apostles
euer
taught
,
and
by
theyr
Massinge
departe
from
the
sound
doctryne
of
Iesus
christ
by
godddes
commaundement
we
must
separate
our selues
from
them
,
as
no
part
of
christes
catholike
church
,
bragge
thei
therof
neuer
so
muche
.
29
Peter
wold
that
we
being
an
holie
people
shulde
be
pure
not
in
a
peece
but
in
all
our
conuersacion
,
1.
Pet.
1
,
2
1.
Tessa.
5
&
Paule
wolde
that
we
shulde
absteiue
,
ab
omni
specie
mala
,
from
al
apparaunce
of
euel
being
as
light
or
Lanternes
in
the
meddest
of
a
froward
generation
and
not
darkenes
as
that
be
.
And
how
maie
this
be
?
30
Azarias
&
his
.ii.
companions
knew
they
could
not
but
displease
god
,
3.
if
with
any
owtwarde
shewe
they
shulde
haue
semed
to
allowe
the
Idol
Nabugodonozer
caused
to
be
set
vp
,
and
therfore
hazarded
the
fyer
:
which
our
Masse
gospellers
will
not
doo
,
to
altar
and
turne
the
Quenes
harte
,
as
by
theys
.iii.
not
obeyng
Nabugodonozers
precept
,
god
turned
his
harte
.
31
The
bodye
shal
not
be
partaker
of
the
sentence
geuen
to
the
soule
in
iudgement
of
that
wherof
in
this
lyef
it
is
not
partaker
with
the
spirite
and
soule
.
This
is
Tertullians
reason
,
liber
:
de
resurrrexcione
earnis
.
32.
Yf
thyne
eye
be
single
and
trewe
fayth
in
thyne
harte
,
then
all
thy
bodye
and
actions
can
not
but
be
pure
.
But
if
they
be
darke
,
it
is
a
token
thine
eye
and
light
with
in
thee
to
be
darkenes
.
This
argueth
saith
to
faith
in
them
which
file
theyr
bodies
in
beyng
present
at
the
masse
,
for
as
it
is
impossible
light
to
be
in
an
house
and
not
to
shewe
it
selfe
at
the
slyfiers
,
doore
,
and
wyndowes
of
the
same
.
So
is
it
impossyble
trewe
sayth
of
goddes
gospell
to
be
in
the
hart
of
that
man
which
commynge
to
masse
vttereth
it
not
by
some
thing
,
wherbye
men
maye
perceyue
the
lyghte
of
fayth
inwardlye
in
the
bosome
.
And
therfore
christians
are
called
townes
sett
vppon
Hylles
:
candelles
vpon
Busshell
toppes
and
commaunded
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
.
1.
33.
Our
felloushippe
(
saith
.
s
.
Iohn
)
is
with
the
father
&
with
his
sonne
Iesus
christ
:
he
saieth
not
with
the
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
with
god
the
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
that
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
don̄s
vobiscum
the
clarke
answering
in
the
name
of
al
,
et
cum
spūtuo
,
and
other
respondes
,
so
that
the
standers
by
,
if
they
openlye
disproue
it
not
,
are
partakers
wyth
the
preist
of
his
idolatrie
,
&
false
seruing
of
god
,
10.
as
Paule
sayeth
,
thei
which
eate
of
the
sacrifice
are
pertakers
of
the
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
,
repentaunce
and
all
godlynes
.
Summa
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
,
6.
ve
mihi
quia
tacui
,
wo
is
me
,
because
I
held
my
tongue
.
Oh
that
the
latter
ende
of
the
.1
.
cor.
10
were
well
wayed
namelye
how
that
in
wurshipping
god
contraie
to
his
word
,
as
that
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
the
destruction
of
others
:
as
all
they
doo
,
which
being
at
masse
&
see
theyr
brethern
take
it
for
a
goddes
seruice
,
The
Aunswer
to
the
10.
reson
made
too
proue
commynge
too
messe
lanfull
i.
Iohn
,
4
i.
Cor.
vi
.
1.
Thess
5
so
that
it
forceth
not
though
the
bodye
be
at
Masse
if
the
spirite
serue
god
and
be
with
him
.
To
this
I
answer
,
that
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
,
When
our
sauiour
saith
.
Ihon.
iiii
.
that
god
is
to
be
serued
in
the
spiryte
,
a
man
that
marketh
the
text
before
and
foloinge
can
not
but
se
how
that
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
veri●●e
The
Iewes
seruices
instituted
of
god
were
voyde
of
the
spirite
and
spirituall
exercise
of
faithe
in
the
promises
&
Messias
,
so
greatlie
was
religion
corrupted
and
grosse
ignoraunce
encreased
.
The
Samaritanes
seruices
of
god
were
not
onelye
voyde
of
the
spirite
but
also
of
verite
,
for
they
hadde
no
worde
of
god
for
them
.
Therfore
saeth
our
sauioure
that
god
must
be
worshipped
in
spirite
&
veritie
,
that
is
to
saye
,
not
in
all
externall
seruices
but
in
such
,
as
he
hath
appointed
ones
,
or
rather
then
wold
appoynte
(
for
the
veritie
of
that
figuratyue
seruice
was
come
)
and
not
onelye
in
this
externallye
,
but
also
spirituallye
with
th
exercyse
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
th
exterior
workes
and
exercises
he
hath
commaunded
,
by
this
meanes
take
preching
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
,
2.
The
.ii.
reason
is
that
it
is
no
more
synne
for
a
man
to
be
at
masse
,
in
bodye
so
that
in
spirite
he
alowe
it
not
,
then
it
was
for
the
prophetes
,
Christe
and
hys
Apostles
to
be
at
the
Idolatrouse
sacryfices
in
the
Temple
of
Ierusalem
with
the
preistes
,
bushoppes
,
Scribes
and
Pharisees
.
This
is
ther
seconde
reason
,
which
I
wyll
aunswer
,
when
that
they
shall
proue
eyther
the
prophettes
eyther
christ
&
his
Apostles
at
any
tyme
to
haue
bene
present
and
comūicate
with
the
presses
in
any
Sacrifice
or
Ceremonie
whiche
was
not
accordinge
to
gods
worde
and
commaundement
,
how
be
it
to
saye
the
truth
ther
was
neuer
amonges
the
Iewes
in
the
temple
of
Ierusalem
any
such
ydolatrie
as
the
masse
.
The
prophettes
,
christ
and
the
Apostles
came
to
the
temple
at
Ierusalem
&
there
vsed
suche
sacramentes
,
Naaman
(
saye
they
)
was
bydden
of
the
prophet
to
goo
home
in
peace
all
shulde
be
well
,
1.
king
,
5.
although
he
went
in
to
the
temple
of
Remmon
to
worshippe
in
bodye
,
his
spirite
and
hart
beinge
all
set
on
the
god
of
Israell
wheruppon
they
gather
that
although
the
masse
be
euill
yet
it
is
no
offence
to
be
at
it
in
bodye
,
the
spiryt
being
absent
with
god
.
For
answere
to
this
reason
lett
thys
suffyce
:
furst
that
thys
Naaman
was
but
an
yonglyng
in
goddes
relygion
a
.iii.
hours
byrde
and
therfore
not
to
be
conterred
with
,
vnto
vs
Englyshe
men
in
this
case
which
shulde
be
past
mylke
I
trowe
now
if
a
man
haue
respect
either
to
the
tyme
of
our
baptisme
,
of
the
pure
preachyng
of
the
gospel
which
we
haue
had
.vi.
or
.vii.
yeres
.
Agayn
the
syrians
to
Naaman
nowe
were
not
so
nere
as
wee
be
one
to
a nother
,
being
Baptized
into
one
bodie
besides
this
Naaman
acknowlegeth
his
facte
to
be
synne
&
therfore
desyreth
the
prophet
to
praie
to
god
for
the
pardon
of
it
,
when
he
shuld
committ
it
.
but
our
men
excuse
theyr
going
to
masse
,
as
a
thing
not
faulti
:
last
of
al
the
prophet
doth
not
excuse
the
facte
,
nor
saieth
not
that
it
is
no
synne
,
but
vade
in
pace
,
go
in
peace
:
as
though
he
might
safe
,
go
this
wayes
,
trust
in
god
,
he
wil
teach
the
what
to
do
,
&
guide
the
with
hys
grace
otherwise
,
than
thou
arte
aware
of
.
And
suerlie
it
is
not
to
be
doubted
but
godde
dyd
soo
,
he
knoweth
full
well
full
well
how
to
pull
out
his
people
from
the
perill
of
temptacion
.
we
rede
not
that
he
went
into
the
temple
of
Remmon
,
as
soon
shall
we
fynde
that
god
turned
the
harte
of
his
master
the
kinge
,
aither
from
his
Idolatrie
,
or
from
fantasieng
Naaman
as
he
was
wont
.
As
soone
shal
we
find
that
Naaman
was
strenghtned
to
obeie
god
more
then
man
,
as
we
shal
fynd
that
Naaman
went
into
Remmons
temple
with
the
king
.
The
prophet
bydding
hym
go
in
peace
downe
some
waye
that
god
wolde
preserue
his
seruaunt
from
euill
so
that
we
maye
perceyue
thes
example
of
Naaman
little
shaddoweth
the
facte
of
the
popishe
protestantes
.
Suerlie
this
is
but
one
of
Adams
aprons
.
In
those
dayes
the
knoledge
of
god
was
nothing
so
much
&
manifest
as
it
hath
ben
,
4.
sythen
chrystes
comming
especialie
emongest
the
heathen
for
the
good
men
emongest
th
israelites
were
but
as
chylchyldren
(
so
Paule
calleth
them
)
in
comparison
to
that
we
christians
in
time
of
the
newe
testament
shulde
be
.
3.
king
,
19
i.
macha
.
11
ii
.
mach.
7
why
doth
not
the
fact
of
Mattathias
moue
vs
?
whye
forgett
we
to
looke
on
the
example
of
the
woman
and
her
.vii.
sonnes
?
Rede
the
storye
shal
th
examples
of
one
heathen
preuaile
agaynst
so
manye
example
of
others
?
&
that
in
the
old
testament
?
what
a
shame
is
this
for
vs
that
be
in
the
newe
testament
and
in
the
last
dayes
of
it
.
For
suerlye
the
coming
of
our
sauiour
wyl
shortlye
appeire
in
glorie
with
innumerable
martyrs
which
coragiouslie
aventured
not
goodes
,
but
lyfe
,
rather
then
they
wold
be
stained
in
soule
or
bodie
,
to
our
shame
and
confusion
if
we
playe
the
Laodiceans
,
3.
Galat.
iiii
be
come
mayre
maydes
&
seke
to
please
men
.
4.
Theyr
fourth
reason
is
that
they
wyl
praye
to
god
at
masse
for
those
that
are
deceiued
therwith
.
And
besides
this
they
will
not
knocke
nor
holde
vp
theyr
handes
at
the
eleuacion
tyme
,
as
cōmēlie
men
doo
:
wherbye
men
maye
be
somethynge
moued
,
the
lesse
to
set
by
the
masse
.
And
here
they
bring
in
th
example
of
one
Asterius
which
was
at
thedolatrouse
sacryfice
the
Cesarians
made
,
&
by
his
praier
there
and
then
obteined
their
conuersyon
.
I
answer
here
vnto
that
ther
prayer
heer
is
nothinge
as
a
valeable
it
wanteth
these
wynges
,
Fayth
and
loue
to
god
&
loue
to
our
neighbors
.
For
wher
is
his
fayth
or
loue
to
god
that
seeth
his
owne
god
horriblie
dishonored
,
his
good
christe
robbed
and
spoyled
,
and
yet
dissembleth
as
thoughe
he
were
honored
,
christe
were
magnified
?
wher
is
his
loue
to
his
brethren
,
that
seeth
there
soules
murthered
,
and
they
redye
to
drinke
poyson
as
apreseruatiue
and
yet
he
dissembleth
as
though
ther
wer
no
peril
:
yea
he
wil
drinke
with
them
of
the
same
cupp
.
&c.
shuld
a
man
thinke
thys
mannis
praier
is
hard
of
god
.
If
god
thy
master
and
lorde
be
dyshonored
christe
thy
sauyor
and
redeimer
be
robbed
,
the
simple
people
thy
brethren
be
murdered
(
as
in
dede
spiritualie
at
theis
be
doone
in
and
by
the
masse
)
why
doste
thou
dissemble
as
though
chryste
were
honored
,
god
were
serued
,
thy
brethern
were
edifyed
?
Is
not
this
depe
dissimulation
,
is
not
this
lake
of
loue
to
god
&
his
glorie
,
is
not
this
lacke
of
loue
to
thi
brethern
and
to
there
saluacion
,
and
is
not
this
iniquitie
?
for
euery
sinne
is
iniquitie
.
But
where
iniquitie
hath
ease
&
rest
in
the
hart
there
god
will
not
receiue
the
prayer
,
how
wyl
he
hear
thy
prayer
then
thou
hipocrite
,
dissembler
with
god
and
man
,
masse
gospeller
.
But
thou
kepest
still
thye
pue
&
holdest
not
vp
thy
handes
?
as
though
none
wer
papist
is
but
suche
as
knocke
&
holde
vp
theyr
handes
:
as
though
all
men
at
the
sacring
tyme
looke
on
thee
what
thou
onlie
do●st
,
as
though
he
dyd
eate
no
parte
of
a
pudding
which
eateth
of
both
th
endes
of
it
,
but
tasteth
not
of
the
myddest
of
it
Is
the
holding
vp
of
the
handes
so
greate
a
matter
with
you
now
?
what
I
had
thought
this
externall
worke
or
behaueour
had
byn
nothyng
if
that
the
spirite
had
bene
right
?
Is
tholding
vp
of
the
hand●
at
the
sacring
tyme
more
then
the
presence
of
thy
bodye
at
all
the
hoole
masse
?
is
ther
nothing
els
a
myse
in
the
masse
but
the
adoracion
of
the
sacrament
?
Yf
thou
woldest
men
shuld
know
that
thou
doest
disallowe
it
,
why
comest
thou
to
it
?
what
doest
thou
thear
?
doest
not
thou
go
to
the
masse
that
the
magistrate
myght
knowe
that
thou
art
of
his
religion
,
a
good
obedient
subsubiect
to
the
deuelishe
lawes
.
Thus
playest
thou
wylie
begile
thy selfe
.
Tel
me
if
thy
seruaunt
shulde
goo
with
theues
to
robbe
thy
house
with
out
gaynesaying
or
doing
to
them
,
woldest
thou
haue
hym
excused
?
And
doest
thou
thinke
that
god
wyll
not
be
angrie
with
that
that
goest
with
theues
to
robbe
hym
of
his
true
seruice
&
honore
by
the
Masse
?
Thy
seruaunte
might
haue
an
excuse
to
saye
if
he
shuld
haue
reproued
them
for
their
facte
and
denied
to
haue
goon
with
them
it
could
not
haue
holyen
,
but
cast
hym
awaye
for
he
had
no
helpe
.
But
suche
excuse
haste
thou
none
for
god
can
deliuer
and
helpe
the
out
of
the
handes
of
all
thyne
aduersaries
.
3
king
.
13.
Rede
the
storie
of
Ieroboam
,
whether
he
was
able
to
hurte
the
man
of
god
reprouing
his
facte
?
And
god
is
the
same
god
nowe
.
The
standing
of
the
.iii.
yonge
menn
ouer
threwe
the
purposed
ydolatrye
of
Nabugodonozer
.
And
suerlie
so
wold
it
doo
the
wicked
masse
with
vs
,
yf
as
obedient
subiectes
wee
wolde
obeye
god
more
then
man
.
As
for
th
example
of
Asterius
beinge
a●
sacrifice
with
idolatrers
and
prayenge
ther
,
helpeth
them
nothing
for
as
he
openlye
declared
him selfe
to
disallowe
theyr
idolatrie
,
which
our
masse
gospellers
do
not
:
so
dyd
not
he
accoustome
to
resorte
thither
as
they
do
to
the
Masse
,
but
onelye
by
the
waye
happened
to
be
thear
at
that
time
.
And
the
thyng
maye
be
more
apparaunt
I
wyll
heare
wryte
the
storie
as
I
fynd
it
in
Eusebius
.
¶
At
Cesarea
Philippi
which
the
Phenicians
call
Paneas
at
the
foote
of
an
Hyll
named
Paneas
which
is
the
head
of
the
riuer
of
Iurdane
,
there
was
a
commen
custome
emonges
the
people
of
that
place
yerelye
vpon
a
certeyne
solempne
daye
to
offer
and
slaye
a
sacrifice
,
the
whiche
sacrifice
by
the
sleight
of
Satan
suddenlye
after
the
slaughtor
of
it
,
vanished
awaye
:
so
that
the
people
were
persuaded
it
went
vp
in
to
heauen
:
&
therfore
thys
was
no
smal
miracle
nor
seruice
of
god
thaught
they
,
and
all
the
hoole
countrye
.
Nowe
to
came
to
passe
that
this
Asterius
came
by
them
in
theyr
sacrifice
tyme
who
perceiuing
that
all
this
was
doon
by
the
illusion
of
the
dewill
in
bewitchinge
of
the
peoples
eyes
:
he
in
his
harte
lamenting
the
errore
and
miserie
,
forth
withe
fell
downe
on
his
knees
and
lyft
vp
hys
eyes
and
handes
to
heauen
warde
,
and
withe
harte
and
voyce
called
vpon
the
blessed
name
of
the
lord
Iesus
christe
,
the
teares
tricklinge
downe
by
his
chekes
apace
and
besought
christe
to
haue
mercie
vpon
the
poore
people
,
and
to
deliuer
them
from
this
ther
error
.
As
sone
as
he
prayed
thus
openlye
before
all
the
people
,
beholde
the
lorde
opened
theyr
eies
,
and
so
they
sawe
their
sacrifice
whiche
they
thaught
had
bene
in
heuen
haled
ouer
the
water
thear
in
al
theyr
sight
manefestlie
wherapon
they
amended
there
fault
,
and
neuer
vsed
this
superstition
anye
more
.
This
god
wrought
by
the
prayer
of
this
one
Asterius
,
which
you
see
serueth
nothinge
to
this
purpose
.
I
purpose
by
goddes
grace
shortlie
to
put
some
thing
forth
of
this
Assterius
and
other
maritres
and
confessores
of
christes
fayth
to
conforte
and
confirme
my
afflicted
brethren
and
sufferers
.
Nowe
wyll
I
goo
to
ther
.v.
reason
.
5
It
is
enough
saye
theye
to
beleue
in
the
hart
and
with
our
mouthes
to
confesse
it
to
god
.
5.
and
thother
is
spoken
in
reispect
of
the
churche
or
men
,
as
christ
saieth
,
he
that
confesseth
me
before
men
.
&c
And
this
confession
Paull
putteth
as
a
playne
demostration
of
faith
in
the
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
confession
with
the
mouth
could
not
but
burst
out
as
light
in
an
house
cannot
but
burst
out
,
at
the
doore
&
wyndowes
of
the
sai●●
,
to
the
sight
of
such
as
be
with
out
.
Secondelye
though
we
be
not
al
publike
ministers
and
preachears
of
the
gospell
,
16
marke
,
8.
Luke
.
ix
.
xiiii
.
xvii
.
Last
of
all
,
as
concernyng
the
losse
of
lyfe
.
&c.
I
can
noone
other
wise
answer
then
with
chrystes
owne
wordes
;
be
that
loueth
father
and
mother
better
than
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
the
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
the
suffringes
sake
but
for
his
mercie
and
promise
sake
.
6.
Their
.vi.
reason
is
of
charitie
&
office
▪
knowledge
maketh
proud
,
but
charitie
edifieth
:
for
else
if
wee
shulde
not
goo
to
masse
,
we
shuld
offend
the
simple
.
10.
And
what
saieth
thy
consience
when
thou
praiest
thy
wyll
be
doone
?
&
doest
the
contrarie
?
Euerie
man
muste
studie
to
please
his
brother
,
but
yet
to
edification
.
But
of
theis
offences
moche
were
to
be
spoken
ageynste
our
gospellers
whiche
haue
gyuen
great
offences
in
not
resorting
to
the
communion
to
receiue
it
when
they
myght
.
Also
in
co●●minge
comen
prayer
in
neglecting
preachyng
and
sermons
,
in
abusing
theyr
libertie
,
in
meaies
,
in
church
goodes
.
&c.
7.
There
.vii.
reason
they
gather
out
of
christes
wordes
that
not
it
which
goeth
in
to
the
month
defyleth
man
,
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
&
going
to
it
to
serue
god
therby
is
no
indifferent
thing
.
We
shulde
discerne
gods
creatures
from
mannes
ignoraunce
in
the
abuse
of
them
.
wine
is
gods
creature
Dronkenes
is
mannis
error
&
the
abusinge
of
gods
creature
,
the
epistel
gospel
supper
good
praiers
,
&c.
are
goddes
ordinaunces
but
the
masse
is
mannis
ignoraunce
,
and
horrible
abusing
of
those
holie
thinges
.
To
sacrifce
calues
shepe
,
&c.
was
godds
institucion
,
but
to
sacrifice
in
the
groues
,
woddes
,
at
Bethel
,
Dan
,
&c.
was
mannis
errour
and
plaine
idolatrie
,
as
one
masse
is
,
&
thei
that
vse
it
horrible
idolatrers
,
so
that
this
their
reason
apon
this
text
gathered
is
reasonies
if
thei
vsed
it
ageinst
mannis
prescription
of
meates
as
though
some
were
more
holye
then
some
,
some
defiled
vppon
frydaye
more
then
apon
thursdaye
&c.
then
vsed
they
:
●
rightlye
Now
lett
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
consent
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
repugnant
to
the
other
and
destroyers
the
one
of
the
other
,
he
doth
wickedlye
whiche
with
the
Anabaptistes
or
Donatisses
thynke
that
the
faulte
of
the
minister
or
people
shulde
empaire
christes
ministerie
or
sacramentes
and
the
vertue
and
efficacie
therof
to
him
wardes
.
In
vsyng
goddes
ordinaunces
let
vs
trie
our selfes
and
not
others
.
But
syr
what
ordinaunce
of
god
c●l
yea
the
masse
?
who
taught
to
praye
publikelye
in
an
vnknowen
tonge
?
who
caught
christes
supper
to
be
a
priuate
supper
?
but
of
this
looke
more
before
.
Now
will
I
dispatch
their
.ix.
and
.x.
reasons
.
9.10
.
Bicause
god
beholdeth
the
harte
and
not
that
outwarde
apperaunce
.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
the
outward
dede
of
going
to
masse
forceith
not
,
if
so
be
inwardlie
it
be
not
aproued
.
To
theis
I
aunswer
the
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
:
●nelie
we
must
know
the
tra●
by
the
tru●es
:
the
which
frutes
if
at
anie
tyme
they
deceyue
vs
,
yet
god
can
they
neuer
deceyue
,
for
he
knoweth
the
harte
,
be
knoweth
the
fath
and
whether
the
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
the
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
comparison
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
the
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
Vestimentes
,
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
sentence
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
with
the
riches
,
power
,
and
pleasures
of
the
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
repentaunces
to
begin
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
them
,
pilleth
them
that
for
pouertye
and
lyuinges
sake
thee
myght
speake
to
please
,
as
experience
hath
taught
hearin
England
.
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
fornication
at
the
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
,
that
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
.
Then
suerlye
we
cannot
but
earnestlye
detest
thys
masse
wyiche
is
moste
enemy●
there
ageinste
,
and
that
not
onnelye
in
spirite
inwardelie
,
but
also
in
bodie
outwardlye
:
euen
as
all
honest
women
can
not
but
be
sore
greued
in
harte
or
bodelye
acte
to
departe
frome
there
husbandes
.
The
gretter
loue
in
harte
the
wyfe
hard
to
her
husband
,
the
more
pure
wyl
her
bodie
be
kepte
from
the
fellowship●
of
others
.
And
so
it
goeth
with
vs
herein
le●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
.
Ther
was
in
the
time
of
Sapores
king
of
Persia
which
cruellie
persecuted
the
Christians
a
certayne
Archebysshoppe
Selenchya
&
Etesiphon
called
Symon
which
was
called
before
the
king
diuerse
tymes
,
but
at
the
last
bound
like
a
thefe
for
christes
gospelles
sake
howbeit
all
preuailed
nothyng
:
constant
he
was
in
worde
and
countenaunce
to
the
comfort
of
all
the
christians
.
On
a
daye
coming
from
the
kyng
of
whom
he
was
examyned
&
thretned
,
it
he
wolde
not
worships
the
sonne
and
make
a
knee
to
it
as
god
but
in
vaine
as
I
sayed
it
fortuned
that
one
Vstazardes
an
auncient
officer
in
the
kynges
courte
I
trowe
great
Master
of
his
household
sate
in
the
court
gates
as
Simeon
came
by
which
Simeon
so
sone
as
this
Vstazardes
did
see
coming
forth
with
he
arose
and
did
reuerence
.
But
Simeon
knowinge
that
he
had
wourshipped
the
Sonne
for
feare
of
the
kinge
,
wold
not
looke
at
him
,
but
semed
to
contempne
&
despise
him
.
This
gaire
when
Vstazardes
perceyued
so
perced
his
harte
,
that
he
began
to
pull
a
sonder
his
clothes
and
to
rende
his
garmentes
,
with
weping
eyes
,
crieng
out
and
halas
that
euer
he
hade
so
offended
god
as
in
bodie
to
bow
to
the
sonne
for
(
saith
he
)
here
in
I
haue
denyed
god
,
although
I
dyde
it
a
geinst
my
wyl
.
And
how
sore
is
god
displeased
with
me
when
myn
old
father
and
frende
Simeon
his
deare
seruaunt
will
not
speke
or
loor
towardes
me
.
Looke
towardes
me
.
I
maye
by
the
seruauntes
countenaunce
perceyue
the
masters
mynde
.
&c.
on
this
sorte
this
Vstazardes
lamented
.
Now
syr
it
cam
shortlie
to
the
kinges
care
and
therfore
was
he
sent
for
and
demaunded
the
cause
of
his
mourning
,
and
he
out
of
hand
tolde
him
the
cause
to
be
his
vnwilling
bowing
to
the
Sonne
,
bi
it
(
oh
kyng
)
(
saieth
he
I
haue
denied
god
&
therfore
because
he
wyll
denye
them
that
denye
him
I
haue
no
lytle
cause
to
compleyne
&
morne
.
wo
vnto
me
(
ꝙ
he
)
for
I
haue
played
the
traytor
to
christe
,
&
haue
dissimbled
with
the
my
leige
lorde
.
No
deth
therefore
is
sufficient
for
the
lesse
of
my
faultes
.
&c.
when
the
king
herd
this
it
went
to
his
stomake
for
he
loued
.
Vstazardes
who
had
ben
to
him
&
his
father
a
faithfull
seruaunt
&
officer
,
howbeit
the
malice
of
sathan
moued
hym
to
causse
this
man
to
be
put
to
death
,
when
he
sawe
that
by
no
meanes
he
wolde
alter
his
minde
to
worshippe
with
the
bodie
,
the
sonne
yet
in
this
pointe
be
semed
to
gratefye
hym
,
for
Vstazardes
desired
that
the
cause
of
his
death
might
be
publ●sshed
to
be
as
it
was
,
this
I
aske
saith
he
)
for
guardon
and
recompense
of
my
true
seruice
to
the
and
thy
father
,
Marie
ꝙ
the
king
thou
shalte
haue
it
thinkinge
therbye
the
when
the
christians
shuld
knowe
,
how
he
wold
not
spare
his
chefest
seruantes
for
relygion
it
wolde
make
them
more
afrayde
&
soner
to
consent
vnto
hym
:
but
so
sone
as
it
was
publisshed
and
Vstazardes
put
to
death
,
lord
how
it
comforted
not
onlye
Simeon
then
being
in
prison
,
but
also
all
the
christians
.
This
historie
I
wisshe
were
marked
aswell
of
vs
as
our
Popishe
Gaspellers
which
haue
no
more
to
saye
for
than
then
Vstazardes
had
,
for
his
harte
was
with
god
,
how
so
euer
he
framed
his
bodye
&
therfore
(
saith
he
)
that
vnwyllinglye
be
bowed
to
the
sonne
we
shuld
behaue
our selues
strongelie
agenst
suche
brethren
as
simeon
did
&
then
they
the
soner
wolde
playe
Vstezardes
parte
which
thing
no
merueile
though
they
do
not
,
so
longe
as
we
rocke
them
a
slepe
by
regardyng
them
&
ther
companayes
,
as
dailye
we
do
,
and
so
are
partakers
of
there
euil
&
at
the
length
shall
feele
of
their
smarte
.
God
guyde
vs
all
with
his
holie
spirite
as
his
children
for
euermore
.
Amen
.