Certayne litel treaties setforth by John Veron Senonoys, for the erudition and learnyng, of the symple [et] ingnorant peopell

❧ CERTAYNE LITEL TREATIES Set forth by Iohn Veron Senonoys , for the erudition and learnyng , of the symple & ingnorant peopell . ☞ ( : : ) ☜

Walke not in the statutes of your forfathers , kepe not their ordenaunces , & defil not your selfes with their Idolles , for I am the lorde your god . But walke in my statutys , kepe my lawys & doo them . xx chapi . of Ezechyell . ( : : )

FYrst : how we maye well & truely answer them , that aske vs , how we know the Byble and the scriptures , to be the worde of god .

ii . An exposition of all suche places of the scriptures , as seme , to adscribe vnto god passions of mynde , and humayne lymmes .

iii . A decleration how the masse crepte in fyrste in to the church , and how cleane contrarye to the scriptures and holy fathers yt is made a pernitious and damnable Idoll beyng a very snare and nette inuented by the dynell , to catch mens soules , & now by the papystes , mayntenyd vpholden and defendyd to pycke pore mens pursis .

TO THE VORSIPFULL Mayster Wylliam Kynght Mayster of the assaye of the Kynges mayestes minte in Southwarke , Iohn Verō wysshyth peace , tranquilite of conscience in crease of diuī knowledg & understandeng from the heauenli father , through our lorde Iesu christ . So be it

WE are now come to the , poynt of maddnes , impietie and vngodlynes , that whan with al reuerence , we should submyte our self to the most holy & sacrid scripturs contenid in the old & new testament , with in maters of oure religion , gods worshiping , & our soulis saluation owght only , to haue place , to be hard & obeid We as vnfaihtfull & disobedient children , not knowing the voic of our most merciful father that so louingly , in hys holy bokes , talketh with vs , beyng but earthe , ashys , and duste , wyll , with all kynde of blasphemy , presume & take vpon vs , to cal to atriall , examination and iudgment , that most holly , and euerlastyng spirite of the leuyng god , by whose instyincte and dyuine inspyration , as the blessed a postel saint Peter saith , the holy men of god , haue setforth and wrytten the scriptures for our erudition & learnyng . For , I beseche you , to what intent and porpose , should we at any tyme , whan with the playn texts of the holy Byble , our errours , & peruerse oppynions , ar vtterly ingulate confonded and ouerthrowne , aske by what arguments , it may be prouyd , that the Byble and the scriptures , be the worde of god , excepte we wold attempte the holy gost ? Myght not men , with as good reason , aske and demaund of vs , how we konwe that ther is but one true vncreatid , and eternall god , makere gouernour , & lord of al thnygs ? Surely , if we doubte of the one , by god cosequence we must doubt of the other , For what knoledge so euer , at this present tyme , we haue of the lyuyng god , that same onely we haue by the scripturs , lefte vnto vs for our coumfort , that by them , we should learne to knowe and worshipe god . Now if we doubte of the scriptures , which ar conteyned in the holy Byble , then is the knowledg of god doubtful , and so we ar now in a worse case . than euer the Iues ( which neuer doubtyd of the veritee of Moyses bokes ) ware . Nowe is the hope of our saluation , through Christ clean taken a waye & bannished from Christen mens hartes , if the scripscriptures begyne to be doubted vpon , and to be called to a trial . For how , I praye you all , that demaunde suche questions , shal we know , that christ is come in to thys world , forthe redemption of all man kynde ? forsouthe , by the scripturs only , Christ hym selfe saynge : Serche ye the scriptures , for they be they that doo testify of me . As if he shoulde sayd : Yf ye are in doubte , whether I be the true . Messias or not , euolue and reade deligently Moyses and the prophetes , and there shall ye fynde , that I am he , in whome all nations shall be blessed . But or euer wee go any farther I wil ( by ther leaue and fauore ) aske them , what they do call the worde of god , & what they meane by it ? I suppose none other , but that they wyll call that the worde of god , which instructith and teachyth vs , that there is but one liuing god which beynge without begynnyng and endyng dyd creat heauen and earth , and all thynges that are conteyned therin . and at last made man in the state of innocency , which after that he was through hys owne faulte falen , and had broken the commandemente of god , coulde not be restoryd , sauyng onely by the sede of the woman , Iesu christ , the very sonne , bothe of god and man . He onely with hys deathe dyd ouer come death and with hys lyfe dyd reduce and brynge lyfe agayne vnto vs , by whose doctryne and spyrituall lyght , we beyng illumynated ? do loue god as a father , feare hym as a ryghtouse iudge , worworshipe hym in faythe , hope , charyte and innocency of lyffe , as a most holy lord . Of hym , we do loke , for a grantuyte and fre remyssion of all our sinnes . aresurrection or rysyng a gayne , of our mortall bodyes at the daye of iudgment , and for lyfe euerlastyng in the worlde to come . Thys , I thyncke , they wyl saye , is the worde of god . But the scriptures which are comprehendyd in the holy Byble do teache thys . Ergo by good argument , the Byble is the worde of god . And verely whosoeuer holdeth oppinion to the contrarye , he is not of god , but of the deuyl the father of lyes . The dyuell from the begynnyng , as holy Ambrose saith , dyd study , laboure and endeuore hym selfe , to inuerte , deprauate , and wraste the scripscriptures of god , to make thē doubtfull and of no autorytye amonge men . which thynge , he dyd fryst by hym selfe , whan he dyd precypytat , and caste headlyng our fryste parentes in to all kynde of myserye , and now at thys presente tyme , doythe most busely by hys lymmys , to the vtter subuersion , of Christs gdsspell , if suche blasphemous , questions be suffered to be demandyd . For what they do meane that so busely demaunde , such questyons , the very blynd and ingnoraunt ; may easely perceyue . If any man , beyng askyd suche a questyon , doythe parchaunce answer , that he knowithe the Byble to be the worde of god , because that the chyrche hathe alowyd it : streyght ways ast houghe they had gotten the victory vyctorye vpon a hunderd thousand of there ennemys they exaulte & leape for ioye , sayeng : that ergo the autorytey of the churche , is aboue the scripturs . Which thyng they go aboute to confyrme by the sayeng of saynt Augustyne , Euangelio non crederem , nisi me ecclesiae catholicae commoueret autorytas . that is to saye : I wolde not beleue the gosspell , excepte the autorytye of the catholyke chyrche shoulde moue me to yt . These wordes are founde in the boke , that he dyd wrytte agaynst the epystyll of an herytycke called . Manichaus . But I wold , that the meanyng of the autor were better consydered , & loked vpon And surely , it shoulde appeare , that saynt Augustine dyd speake of that chyrche , which dyd obtemobtemperate and obey the gospel . Therfore with Auguste hyghe , and excellent wordes , he dothe attrybute and ascrybe vnto the churche not as they do falsly interprete , iudiciall autoriti vpon the gosspell , but the commendation therof . For it folowith in a nother place : Vnto whom I haue obeyd , saynge : Beleue the gosspell , why should I not be obedyent vnto them saynge : Beleue not Manicheus ? Lo here , thou hast , what commendation of the scriptures , Augustyne dyd reaceuye frome the chyrche , and how it dyd moue hym , to gyue , credence to the gosspell . Then it folowith of nessecite , that the church dyd beleue the gosspell or she commaundyd or mouyd hym , to giue creadence to yt . Reade the iii . chapter of hys boke of the confessions , & than shal see that they do most vngodli , that go about by this holi mans saieng , to proue that the autoritie of the church is aboue the scriptures , which thyng . although I myght well & sufficiently proue , bothe by his sayenges , & wrytynges , in many & sondry places of his workes , yet because I wil not be to tedious at this time I will omyt thē & com to alater Doctor whiche is called Iohn , Gerson Channcelour of Paryse , which ded liue in the yeare of our lorde Mcccc. xxix . He , after that he dyd proue by the true and holy scripturs that the prymatiue church was to be preferred vnto the church , that was in hys tyme , & that it was not lawfull neyther for the Bysshope of Rome , nor for the churche to alter and immutate the ordonancys of Christe , and of hys apostelles , as many men dyd foolishly & doubtingly ( for these be his words ) affirme and asseuere : incontenentely after dyd brynge in and inferre , that thys sayeng of saynte Augustyne : I wolde not beleue the gosspell , excepte the autorytye of the catholyke churche should moue me to it , owght to be understandyd of the primatiue churche , whiche is the congregation of them , that dyd see christ , dyd heare hym , and ware wytnessis of all that he dyd or sayde . This ye shall fynd in hys boke of the spirituall lyfe of the soule , the seconde lesson , and seuenth corrollarye . And in an other place he doythe inuerte & turne thys sayeng : I wolde not beleue the gosspell excepte the autorytye of the churche shoulde moue me to it , after thys maner , sayenge yt may ryght well be sayed also : I wolde not beleue the churche , excepte the autorytye of the gosspell should compel or moue me to yt , Therfore I thyncke that this place of this holy docture , wyll but slenderly helpe them , that take occasion therevpon , to preferre the autoritie of the chyrche , vnto gods word & hys scripturys . Which thing shal . more manifestly appeare , by thys my lyttell treatyse , that I haue here setforthe and intitulyd : How wee may make answere to them , that aske vs how wee knowe the Byble , to be the worde of god . In it I do brefely but with manifeste and playne textys of the scriptures confute them , that aske any suche questiones , or that by the answere that is made , do gather that the autorytye of the chyrche , is aboue the worde of god and the scriptures . Wherunto I haue addid the exposition of al suche placis of the scriptures , as seme to adscribe vnto god , passiones of mynde , and humayne lymmes . Which wylbe to the symple and ignorant reader , a godly documente to a voyde , the grosse heresie of the Anthropomorphits that by the occasion of suche placys , beynge peruersly vnderstandyd , dyd hold an oppinyon , that god in hys diuine essence , hath lymmes , as mortal men haue . This heresye dyd fyrst aryse & spryng amonge the solytarye persons or monckes of the desertes and wyldernes of Syrye & Egipte And so by lyttel & lyttel dyd encrease emonge them , that att lenght there was lyke to be great shedyng of bloode for yt . But lately I dyd chance to read a certayne boke , setforthe by a famous clerke beynge yet a lyue wherein , he dothe go aboute to proue , that god by suche maner of speakynges and phrasys dyd of , fo his merciful kindnes shew vnto mortall men , how and after what fashyon , they shoulde , make hys image symlytud and lycknes : And to corroborat this his godly sayeng , he dothe alege the xviii . chapiter of Genesys , where the lorde sayth : The clamour of the inhabytoures of Sodome and Gomore , is multiplyed etc. Thehfore I wyll come downe , and see , whether they haue fulfylyd in dede the clamoure and crye whiche ys ascended and com vp to me . And agayne the seuenth of Exodus : I wyll extend and stretche forth my hand vpon Egypte . To com downe , saythe he , and see , dothe belong to hym , that hath feet , eyes , and handes . More ouer he dothe bryng the holy sayengs of the holi phrophit Dauid , whiche in the xvi . psalme sayethe : here my prayer with thyne eares And in the l. psalme . Turne awaye thy face frome my synnes . By the which sayengs ( as thys man doth affyrme ) god wyllith vs to make a simulachre or lyekenes of hym , to the intente , that we should remembre hym the , better . Is not this ( I beseche you , good Christen readers ) a godly doctryne ? not onely conforme and agreable to the heresye of the Anthropomorphytys , but also most consonant , to the pernitius Idolatrye of the Gentills ? Oh that whan such thoughts & cogitations com in to our breane , we had alwayes before oure eyes , this sayeng of saynte Paule : Whan they compted , then selfes wyse , they becam fooles , and turnyde the glorye of the immortall god , vnto an image , made not only after the similitud of a mortall mane , but also of byrdes . etc. Is not god in the scriptures , callyd a lyon , and a lambe ? Why maye we not then , by as good reason , fygure hym , after the lyckenes of a lyon , and of alambe also ? In many placis of the olde testament , he doythe forbydde vs to make any grauē image or lyckenes . Fyrst in the xx . of Exodus . Thou shalte not make to thy selfe any geauen image etc. In the sixte & xx . of LeLeuiticus : ye shall not make vnto your self any image or lickenes . The xx vii . of Deuteronomye . Cursyd ys that man , that makyth any caruyd , and moltē image etc. By suche and many other placys bothe of the olde & newe testament , we may gather ( for as Lactantius in hys second hoke of diuine institutions and xix chapiter sayeth There can be no relygyon where any lyckenes or image ys . Agayne : The simmlachres sayth be , or images do exclude all godlynes ) that it is not the wyll of god , that any lyckenes or image for that pourpose and intent that he dothe aleage ( for the scripturys onely are the meanes to put vs in remembrance of god to make vs to knowe and worshipe hym ) should be amonge vs. And that in suche placys , as the for sayd learnyd man dyd brynge for hym selfe , god speaketh vnto vs Anthropopathos , that is to saye , humano morae , after an humayne sorte and fashyon , submyttyng hym selfe to oure imbecillitye and wekenes , as that most holy doctor saynte Augustyne doeth testifye , in hys booke of the diuine essence , out of the whiche I haue transslatyd the expositione fo the aboue rehersyd placys , to arme and fence the symple reader agaynste suche carnall thoughts and immaginations . ye shall haue farther more anexed vnto these a declaration how the Masse crepte in to the church of christ & hath bē made contrarye to the scriptures and holy fatheres a pernitious and damnable Idoll . Whiche I haue thought now at this time , that the papystes do hope so earnestly to see theyr adhomynation vp agayne and in the same veneration that it hath ben affore , necessarye to be setforth , most sorofully lamentyng & bewalyng in my harte , that it is yet of so manye men , agaynst theyr own consciencys knoledge & vnderstandyng , so styfly maynteynyd vpholden , & defendyd . Verely we do in this matter want the spirit of that most holi prophet Elias Which if he were emonge vs wolde surely saye : Howe longe halte ye betwen ii oppynyones ? If the lorde begod , folowe hym if Ball go after hym . What I do meane by thys , all Christen harts perceaue and vnderstand But surely yt ys a meruelous and a wonderfull case , to se how the deuell , hath craftely behauyd hym selfe in thys pageaunt and playe . yt is not vnknowen vnto all christyen men , that the sacrament of the body and bloode of christ , was institutyd of the lorde to put vs in remembrance that throwgh hys death and passion we ar reconsiled vnto hys father , which at all tymes , for the loue that he beareth to hys sonne , is ready to helpe and succour vs , as hys chyldren and coheyres with hys sonne Iesu Christ . Therfor whan any great plages dyd chaunce vnto the people of god for theyr synnes , or for the tryall of ther faythe , as pestilenc death of theyr frendes & catell vnseasonable wetheres , hunger and famyne etc. the deuell goynge then most craftely about , to brynge them to desperation , & to persuade them , that they ware cleane reiectyd caste a waye & for saken of god : They ware wont to come all to gether with mournyng and lamentation confessing theyr synnes , and to arme and fense them selfs , agaynst the temtations of the deuyll , which all waies dyd studye , but thē moste esspecialli whan thei war plagind to pluck a way from their hartes the hope and truste , that they had in god , through oure lorde and sauyour Iesu christ , dyd reaceyue the pleadge of the atomment , which is betwene vs and god the father . Where vpon by the subtyll crafte of the deuyll & of hys lymmys so many kyndes of masses dyd sodainly spring in the congregation of god . As masses for pestilence , for fayre weader , for death of catyll . etc. Whiche by the byshope of rome and hys Auernalls ( I should haue sayd cardynalls ) ware inuentid and excogitate , to spoyle wydowes and fatherlesse chyldren , and to turne the goods of the poure in to theyr syngulare , and pryuat profyte as it shall more playnly appeare in thys declaration of the masse which with the aboue rehersyd treaties , I do dedycate offer and nuncupate vnto your good maystership , as vnto hym that with all his harte , louith the worde of god and hys holy scriptures detestith abhorrith & hatyth all vayne superstition Idolatrye and deuelysh inuention with thys rablement , of dome ceremonyes , setforthe onely , by Sathan and hys vngodly mynisters to bannysh out frome the comgregation of the holy saynts that most wholsome sede of the soule , whiche is the gosspell of Iesu christe , whose holly & dyuine spirite do rule gouerne and guyde you with youre louynge spouse your wyfe in al affayres that ye go aboute , that what so euer ye do , may be to the glory and saluation of your soules .

Wrytten at hackeney the yeare of our lorde . M. D. xlviii the xxvi . of Maye .

If there come any vnto you , & brynge not thys doctryne , hym receyue not in to your house , neyther byde hym god spede . For he that byddyth hym , god spede , is partaker of his euell dedes ii . Epistell of Iohn .

If Manycheus : Marcyon , Valentinus , or any of the gentylls doythe come to the , sayeng that the matter wherof all thynges are made was affore the creatyon : saie vnto him : In the beginning god dyd create heauen & earthe But what if he wyl not beleue the scriptures ? Abhore thou hym after that as furyous & madde . For he that wyll not beleue the creator of all thyngs , & goyth about to make the truthe it selfe a lyar what pardon is he worthy to haue etc Io Chrisostum in the ii . homily vpon Genesys . ( : : ) ☞ ❧ ☜

How we may well & truly answer them , that aske how we know the Byble to be the word of GOD .

BE cause that many now a dayes , beynge with manyfest and playne scripturys conuictyd of errour , not onely wyll not returne , and be couertyd , but moste blasphemously speakyng agaynst the holy and sacryde scriptures , aske , how we know them , to be the worde of god ? and if any Christyan man , dothe answere them , that he dothe know and beleue , that they be the word of god , because that the churche hath alowyd them by and by do obiecte , that ergo , it is lawfull for the churche or congregation , to set forthe traditions lawes , and articles of our faith which ought with no lesse reuerence to be obseruyd , and kepte than the aboue rehersyd scriptures : I wyll here accordyng to my lytell talent , fyrste and formyst shewe what the churche of Christ is . Secondarlye , whether it ys lawfull for the churche , thowgh it hath a lowid and reaceyuid the canonycall scriptures , to adde any thynge vnto them , or to mynnysh any thyng frome them and so to make new lawes and statutes withoute or agaynst the scriptures ? The which thyng being done , I truste that the blasphemy of suche persons shall be well a batyd . The churche therfore , although outwardely it ys taken , for the congregation of all them , that custommably com together , to preach and heare the gosspell , of Iesu and also to mynyster & receyue the sacraments instytutyd by hym , whether they haue the tru faith or not : yet t , the true churche , ys the congregation of them onely , which do beleue , truly in Iesu christ , and haue indede hys holy spirite in them : For Paule wryttyng to the Ephesyans saythe : he hath made christ aboue all thynges , the heade of the congregation , whiche ys hys body and fulnesse of hym , that fyllyth all , in all thynges . And to the Corrinthyans he sayth ye are the bodye of christ & hys lymmys , euery man accordyng to hys portion . But he that beleuyth not truly in christ , can not be a member of the body of christ . For he that belyuith not is alredye condemnyd . And agayne . If a man abydeyth not in me , he is cast forthe as a braunche , and is wydered , and men gather it , and caste it into the fyer . etc. And also , saynte Paule saythe : he that hathe not the spirite of christ , he is not hys . Therfore they are onely to be coumpted the church , that truly beleue in christ , and haue verely hys spyryte in them . To thys may be addyd the sayeng of Paule , which thus in the epystell to the Ephesyanes descrybyth the true church , and spouse of christ sayeng : Christe so louyd the congregation , that he gaue hym selfe for it , to sanctifye it beyng clensid in the fonntai● of water , throwgh the worde to make it vnto hym selfe , a gloryous congregation , withoute , spotte or wrynckele , or any such thyng , but that it should be holi and with out blame . A lyke desdescription of the churche shall ye fynde in Esaye the prophyte whiche saythe : O Iherusalem , cytie of the holy one , put one the clothes of thy glorye , for the vncercumsysed and vnclean shall not presume any more to goo through the . Wherfore he that is without the true fayth in Christ Iesu , and hath any wrynckele of infydelytye , in hys vncircumcysyd harte , thoughe outwardly he semeth , to be the chyfe membre of the churche yet not with , standynge , he can not be a true membre of it . I confesse and graunte , that they that beleue truly in Christe , are subiecte to many infirmities in thys lyfe . Wher fore they haue nede to praye dayly : O LORD clense me frome my hydden synnes . And for gyue vs our trespossys . Yet not withstandyng , because that they beleue in Christ , they haue in christ , through fayth , remyssyon of theyr synnes , and are reputyd and comptyd in the syght of god , for Christes sake , ryghttuous , holy and irreprehensibel Therfor as thes ar not for , their infirmityes , reiectyd frome the bodye of christ , which is the congregation , because that they recognyse theyr infyrmyties and beleue that for Christes sake they are not imputid vnto them , and so euery daye study with the helpe of the holy gooste to ouer come the deuyll , the world and the flesh . So they that haue theyr hartes vncyrcumcysed , with infydelytye , thoughe outwardely to the world they do seme to bee enduyd with greate holynes & sanctitie , yet not with standyng because that they want the true fayth in Iesu Christ , that is to sai , because that they beleue not , that for christes sake , they haue free remyssyon of theyr synnes , they can not be true members of the congregation . Now ye haue hard , what the true churche of Christ is . Now let vs se why we do receaue and admyt the gosspelles of Mathew , Mark , Luke & Iohn , and other canonical scriptures , but wyl not receaue the gosspel of Nycodemus , Barnabas and of other suche persones . We shall well and truely answere , that we receaue the aboue rehersyd , because that the true and catholyck churche hath alowid and approuyd them . and agayne that wee do reiecte and refuse the other , because that the true and catholycke churche hathe dysprouyd and reiected them . For Christe promyssyng to hys congregation hys continuall presence saythe : Where ii or iii . shallbe congregatyd and assymbled in my name , there I am in the myddeste of them . And whan he shoulde departe bodely from hys churche , he dyd saye : Lo , I wyll be with you allwayes , tyll the consummation or ende of the world . if therfore Christ ys alwayes present with hys churche : truly whan the congregation , with the spirite of christ hath iugdyd that some bokes owght to be receauyd & some to be reiectyd , thys iudgment and sentence of the true church of christ , ought to be had in no lesse reputation , owght to be no lesse estymed or regarded than yf Christ had thus decreed and instytuted hym selfe . For Paule wrytyng of the true and faythfull congregation of god , speaketh on thys maner ? The congregation is the pyller of the lyuyng god , the stablyshement of the veryte and truthe , Who wold not therfore gyue credence vnto thys true churche approuyng these iiii . bokes of the gospell , and other canonicall scriptures ? What shall we saye ? Not onely thys true congregation , but the hypocrytycall churche also , which in thys worlde mynglyd with the true , and hath onely ā outwarde shewe of godlynesse , dyd euer openly approue and a lowe these bokes that wee call canonycall . For in the vnyuersall congregation , no man , whether he was of the fayned membres or of the true , euer doubtyd of the verytye of those bokes . And truly the commune , assent , not onely of the good and faythfull , but also of the wycked and vnfaythfull , ought to be a weyghtye , and infallible wyttenesse , that these bokes are truthe and verytye . Sythe therfore that the true churche , the spouse of the lyuyng god , hath delyuered vnto vs these iiii Euangelystes , with the other canonycall scriptures let vs so receaue them not asthough they were delyuered vnto vs , by mens handes , but by the hand of god , & let vs obserue and keape such thynges , as are wrytten in them not as menes dreames , but as the very oracles and commaundementes of god . What then ? they wyl parchanuce say vnto me : yf we must receaue the scriptures , because that the churche hath delyuered them vnto vs , hath not the churche autorytie , to make new decres , to chaunge the scriptures , to alter the commaundements of god , to abrogate the olde and instytute new , yea and to make also new articles , of our fayth which of nessescitye we shoulde embrace , adore , and receaue , as the very oracles and worde of god ? No truly for though the autorytie of the holy and apostolycall churche , is very greate , as that which hath for her head Iesu christ , the sonne of the lyuynge god , and the holy goost , for her scoole master , yet not with standyng , that autorytie is not grauntid vnto the congregation to any lybertye agaynst the word of god , but to obedience towards god & hys scriptures . A power , I saye , is gyuen to the churche , but not so free , as many men make yt . It is circunscribyd and with holden , within certayne lymites and boundes . For as christ saythe : The holy gooste , which my father shall sende in my name , wyll teache you all thynges , and bryng all thyngs into your remembrance , What ? indyfferently all thynges , that any manes wyt can imagyne or thyncke ? no . But what so euer sayth he , I haue tolde vnto you . Iohu xiiii . The spiryte shall not teache you thynges contrary to the gospell , which I haue preachyd vnto you , but that same selfe gosspell , that I haue tolde you of , whyles I was yet present with you in thys world , he shall interprete and expound vnto you . And in an other place saythe Christ : All power is gyuen me bothe in heauen and in earth . Therfore go ye , and teache all nationes , to kepe and obserue all thynges ( not those thynges , that this or that sophist shall dreame out ) but what so euer I haue commandid you . For that with is spoken in ā other palce : what so euer ye shal binde vpon the earth shal be bound in heauen & what soeuer ye shal louse vpon the earth shal be loused in heuen , that , I saye , doth not gyue autoritie to the congregation to make at their owne pleasyr , of sinne rightuousnes , and of ryghtuousnes sinne , to cal euil good , & good euil to make darckenes , light , & ligh darckenes . But by thys sayeng , the gosspel of Iesuchrist , setforth by manes mouth , is consecratid in to ā heauenly & diuine voyce , that we may be certifyed , that the gosspell , which is preechyd in the church of Christ , touchyng the remission of sinnes , through fayth in Iesu christ , & also touchying the damnation of synners , for their infydelytye , should none otherwyse be obseruyde of vs , than if the Aungelles of heauen , or the father hym selfe , the sonne and the holy gooste , had preachyd it vnto vs. That the saieng of christ maye be veryfyed , which saithe : He that heareth you , heareth me , and he that dysspysyth you , dysspyseth me , and he that dispysyeth me disspieth hym that sent me . And these thyngs doth Christ saye not because that he wolde haue all the saynges and words of the apostells to be taken for his . For he hath prescribyd vnto them & tawght before what they should preache , sayeng : Saye ye that the kyngdome of god is at hand . Wherfore , whosoeuer hearith of the apostellys those thynges , that they hard , and lernyd of christ , he doth not here an yearthly , but a heauenly , not mans , but gods doctryne . For that cause doyth saynt Paule wryttynge to the Galathyans saye . If we or an Aungell of heauen , should preache vnto you an other gosspell , besydes that , which we haue preachyd vnto you let it be a cursyd . And because we should not thincke , that Paule had spoken it rashely , he repet it agayne sayeng : Euen as we haue sayd vnto you , I saye agayne : If any man dothe preache vnto you , any gosspell besydes that , which ye haue receauyd , let it be acursid . How should then the churche ( which thing neyther the apostylls , nor the aungelles mougt do ) presume to alter the scriptures , to institute other preceptes , and make new articles of our faith ? ys not this congregation renewid , by the worde of god ? ye be ( sayth saynt Peter ) renewyd , not of mortall sede , but of immortall , by the worde of the lyuing god , which abidith for euer . But the worde of god is couteinyd in the scriptures . How can it be then , that the churche should haue autorytye , to chaunge the scriptures , and fayne or inuent anew word of god ? excepte parchaunce she wyl turne and tnansforme her selfe , in to the church of the malyngnanntes . For that , that the churche dothe approue and alowe the scriptures , it is done , not for any autorytie that the congregation hath vpon the worde of god , but by the waye , of witnesse , Christ hym selfe saieng . ye that haue ben with me , frome the begynnynge shall be wytnessys vnto me . And in an other place : ye shall receaue vertu and strenght , after that the holly goost is come vpon you , & then ye shall be wyttnessys vnto me , not onely at Iherusalem , but also throughout all Iurye , and Samarya and fynally to the vtter moste borders of the earth . What then , haue the wyttnessis any autorytye , to chaunge the truthe , or to adde any thyng to the truthe , or mynyshe any thing frome it ? nothyng lesse . For if they wyll be accomptyd faythfull wytnessys , they wyll kepe them selfe within the boundes and lymmytes of the knowene truthe , and so to testyfye of it that they shal not adde one iote vnto it , nor mynyshe one iote frome it . Sythe therfore that the church dothe approue and a lowe the scriptures and the gosspell , of Iesu Christ , not for any autoritye , that she hath vpon goddes worde , but muche rather by the waye of wytnesse bearyng , she may not leape ouer the enclosures or hedgys of the gospell , & set forth to the audience what soeuer pleasyth her in steade of gods word . For the churche is no mastresse , but a seruant and a handmayd . Paul sayeng : The churche is subiecte vnto Christ . Agayne the scriptures , is as if it were a seale , wherin the image and effygure of oure lorde Iesu Christ , is grauen for the scriptures ar onely the meanes , wherby we may through fayth , as if it were face to face , knowe our sauiour Iesu christ ▪ as he sayth him selfe . Serche the scriptures for they be they , that testifye of me , And in an other place so it is wrytten , and so it be bouyd , Christ to suffer , on the thrid daye to aryse frome deathe and that penaunce and remission of sinnes should be preachyd in his name emong all nations . Now as a true seruant , doth knowe the seale of hys master , and can dyscerne the true seale frome a false , and conterfayet seale : so dothe the churche approue the true scripturs , which is the seale of Christ , and reproue the false doctryne , which is the seale of Antichrist . But who wolde bee so madde to saye , that a seruant may chaung & alter his maisteres seale and conterfayt a newe because that he knowith a difference betwene the true seale & the false ? Muche more madde and out of theyr wyttys ar they that do openly affirme , that the churche maye alter the scriptures , set forthe new preceptes , & make new articles of our fayth be cause that it gyuith sentence and iudgment , betwene the true and false doctrine . Ys not this to alter and chaunge the voyce of the true shepherde Iesu christ ? Many more placys out of the scriptures , I myght here bringe to confyrme thys article , excepte I should kepe them tyll an other season , whan wyth the leaue of god , I shall more at large dyspute of this matter .

NOW haue I shewyd what the true churche of Christe is , and how we konwe and beleue that the holy and sacryd Bybles he the worde of god , because that the holy and catholycke churche hath alowyd and approuyd thē And yet neuer the lesse how it is not lawfull for the congregation to alter one iote of the scriptures , and word of god : Excepte thei wyll applye vnto the churche , that blasphemous sayeng of the kynge of Babylone : I wyl ascend in to heauen , and set my seate aboue the starres of the liuing god , I wyl clymbe vp a boue the height of the cloudes & be lyke vnto the hygheste . Let vs therfore remembre that we ar men , not autores but witnessis of the scriptures , not hedes but membrs of the church not mastres but ministers & seruantes of our lord iesu christ . Let vs embrace with both arms this wholsom doctrine let vs reaceue these precepts , & commanndentes of the liuing liuing god , and be obedyente vnto that faithe , that hathe ben prescribyd and taught , by the prophetes and the apostells , reciectyng and excomunicating , all mens doctryne inuentions and dreames and so we shall obteyne saluation through our lorde Iesu christ . To whome with the father & the boli goost bepraise glory & honor for euer . So be it ( : : ) ☞ ❧ ☜

How the placis of the scriptures , that seme to adscribe vnto god humayne passions and lymmes ought to be vnderstandyd , a doctrine wholsome to auoyde the grosse heresy of the Anthropomorphytis . {inverted ⁂ }

WHan we do read any where in the scriptures that god is subiecte to passiones , or that he hath humayne lymmis , as a head , heares , eyes , and suche lyke , it ought not to be vnderstandyd carnally , & after the hystorye of the letter ( as the Iues and many heretickes do , which takeing al things carnally , do thincke that god is bothe corporall and locall , that is to saye , that he hath bothe a body , and is also conteuid within a certayne , and circumscribyd place ) But all thinges thus spoken , must be spiritually vnderstandid , and confessyd : For whosoeuer beleuyth that god hathe humayne lymmis , or that he is subiecte to any motions affectes or passions of mynde , after an humayne sorte , or as a man is , he without doubte forgeth in his mynde , and his harte , Idolles .

Therfore by the heade of god we ought to vnderstand , the very same selfe essence or beynge , of his diuine godheade , which precedith , or was before all thynges , and vnto whom al thynges are subiecte .

By the heares of his heade we must vnderstande his holly aungells or vnyuersally all his electes and chosen . Wherfore Daniell in the vii . chapi saythe : I loked till the seates ware prepared , and tyll the olde agyd sat hym downe , hys clothyng was as whit , as snowe , the heares of his head lyke the pure wolle . For what so euer is signified by hys whyt clothyng , that same thing is signyfied by the heares of his heade , that is to say his holy aungelles , and the companye , or multitude of his holi electes , which are whytyd in the blood of the immaculate Lambe .

Yt is sayed that god hathe eyes , because that he seethe all thynges , and that nothing is hydden frome hym , in whose syght , as the apostelles saythe-no maner of creature , is inuisible . Heb . iiii . For all are open and manifest to his eyes . Other wyse the eyes of the lord do singnify his gracious loking , as we haue in the psalmeis . The eyes of the lorde are vpon the rightuous . And somtymes the eyes of the lord ar taken for his commandements wherby the light of knowledg is ministred vnto vs , as it is wrten the xviii psa . The commandement of the lord is lightione , giuing lyght unto the eies .

The eye lydds of the lord are taken eyther for his hydden and incomprehensible iudgmentes , or for the spirituall vnderstandynge of his holly and sacryd bokes . Wherof it is written in the psalmys : hys eye lydds do examyne , that is to say , trye & proue the sonnes of men .

Yt is sayd that god hathe ears be cause he hearith all thinges , and that nothyng can be kepte in silence frome hym i . chapiter of wysdome : The eare of heauen hearith all thynges .

The nostrells of the lorde , at taken for his inspiration in to the hartes of the faithfull as we haue in the seconde boke of the kynges and xxii . cha Smoke went vp frome his nost relles , that is to saye , a lachramouse and wepyng compunction of the penitent persone , through his inspiration and mouyng .

The face of god , is vnto men the knoledge o● hys deitie or god heade 79 psalme . O Lorde shew thy face vnto vs , & we shall be sauyd , that is to saie giue vnto vs thi knowleg . This knowledge by the sonne of the liuing god , was in the later dayes brought vnto men . Otherwyse the face of god dothe signyfye the inuysible essence , of the diuinytye and godhead of the sonne of god , Wherfore , he hymselfe answeryng , by the aungell vnto Moyses dyd in the xxxiii . of Exo saye : Thou shalt see my back , but my face thou canst not see . as though he should say thou shalt in the later daies see myne in carnation , but thou shalt not be able to see my god head .

The mouthe of god , is the sonne of god the father , that is to saye : Christ our lord of whome Ieremy in the fyrste chapiter : of his lamentations . in the per sone of the Iues dothe saye : because that we haue prouokyd the mouthe of the lorde to wrath . O therwyse the mouthe of the lord is taken for his worde and commaundement , viii . cha of Esaye . The mouthe of the lorde hathe spoken it .

The worde of god is the sonne of god the father , by whom all thynges ware made as we haue in the psalmes : by the worde of god the heauenes war stablyshed . Agayne : he hath sent hys worde and healed them .

The tonge of god doth mistycally signifye the spiritee , by whome , god the father , dothe open vnto men his secrtes wherfore he saithe in the xliiii . psalme : My tonge is the penne of a redy wrytter .

By the lyppes of the lorde , the concordaunce of bothe the testamentes , is vnderstandyd of the which ii testamentes it is wrytten , in the xvi . of the prouerbys : diuination or prophecy is in lyppes . etc.

The arme of god the father , is taken for his only be gotten sonne , of whome Ieremyas in the xxxii . cha speakith after this maner : & now , thou my lorde god , with hast brought out thy people frome the lande of Egypte , with a stronge hand and streytchyd forth arme . The sonne of god the father is therfore callyd his arme because that all the electis are vpholden and mayteyned by hym .

The ryght hand of god the father , is taken for his onely begotten sonne , of whome in the personne of the man , that he had assumptyd & taken vpon him , as it is wrytten in the spalm The ryght hand of the lord hathe done vertu , the ryght hand of the lord hathe exaltyd me . O therwyse the ryght hand of the lord signifyeth the glory of the father that is to saye , euerlastyng be atitude or blessed fulnysse . 109 psalme Set on my ryght hand The ryght hand of god is also taken , for all the chosen creatures , as by the lefte hand we doo vnderstand all reprobate creaturys . as diuells and vngodly folkes .

The hand of god the father , is taken for the sonne , because that by hym althings ware made . Otherwyse by the hand of god , his power is vnderstandyd , of the which power , it is wrytten , in the xviii . of IeIeremy : as the claye , is in the hand , of the potter , so ye , O house of Israell , ar in my hand , Thirdly the hand of the lorde is taken for his scourg . i . cha of Sopho . And I wyll stretche forthe my hand vpon Iurye and Ierusalem . Agayne . Iob . xix . chapiter The hand of the lord hath tuochyd me .

The fynger of god , singularly , is taken for the holi spiryte by whome the law was wrytten in the ii . stony tablles in the mounte Synay Luck xi . if I do caste out dyuells with the fynger of god .

But the fyngers of god , in the plurall number do be token the holly prophetys , by whom the spirite with his inspiration dyd wryte the bokes of the law and the prophetes . viii . psalme I shall see thy heauens , the workes of thy fyngers By the heauenes , we do vnderstande the bokes of the lawe and of the prophetys , by the fyngers , the holy prophetes .

The image of the in vysible father , is his onely begotten sonne . The apostyll in the fyrste chapitir . to the Collosenssys : which is the image of the inuisible god .

The hart of god the father , doth be token the secret of hys mysticall wysdome , as we haue in the xliiii . psalme : My harte hathe endytyd a good matter .

Yt is sayde that god hathe wynges , because that he , as tenderly , and as louynly as a byrde , dothe gather vnder hys protection and defense hys electys and chosen , as if it were chyckens , broodynge and fosterynge them , as we haue in the psalmes : defende and kepe me , vnder the shadowe of thy wynges .

Yt is sayde that god hathe shoulderes , because that he dothe beare vs , his weake membres patiently , as if it were vpon his shoulders , protecting and defending vs 90 psalme : he shall shadow the , with his shoulders , and vnder hys wynges , thou shalte put thyne hope .

The belly or wombe of God , wher of it is spoken in the 109 psalme , is taken for the secrete orygyne of his substance or of his diuine knoledg . Otherwyse it doth signifye hys incomprehensible & hydden iudgments

The back of the sonne of god , is taken for his in carnation , xxxiii . of Exodds . Thou shalte see my bake .

The fete of , god ar the stablishment of his vertu & power , because that he is presente in all placis , and that al things are vnder him . Esaye lxvi : heauen is my seate etc. Otherwyse as by the head his diuinite , so by the fete , his man hode is signyfyed viii . psalme : Thou hast put all things vnder his fete , shepe & oxen Agayne by the fete of oure lord Iesu christ , his holy preacheres are singnifyed . as we haue in Deutero . They that approche & comenygh to his fete shall receaue of his doctryne .

The clothyng of the sonne of god , is other whylles taken , for his fleshe , that was assumtyd of his godhead . Esa●y xxxvi Who his he that cometh frome . Edome with embruid clothing of Bofra . Agayne his clothings ar taken for his holy congregation , which through faith & loue , is conioined with hym .

By the vpper garment or clok of god , the fore sayd church is ryght well vnderstandyd xlvi . Genesys : he shall washe in wyne hys stole ( that is to saye : his owne fleshe , in the bloode of hys passion ) and hys vpper garment , in the vyne grape that is wit , is churche .

The calciamentes or shone of god , do mystically signyfye his incarnation , which he dyd vouchesafe to assume , and take of the mortalytie of mankynde lix . psalme I wyll extend and strecth forthe my shone to I dumea , that is to saye : I wyl declare myne incarnation to the people of the gentilles .

The goyngs of the lorde , do signifye the commynge of the sonne of god in to the world , and hys returnyng agaī vnto hys father , the lxvii . psalm Thy goyngs O god , dyd seme vnto me , the going of my god , which is in the holy place .

Yt is sayd that god dyd ascend vp , whan the sonne of god dyd carye vp in to heauen , as captyne the fleshe , that he bad assumptyd and taken of vs. lxvi psalm . he ascendyd vp , on hyghe , and dyd leade captiuitye with hym captyne .

Yt is read that god hydyth hys face , whan he dothe hydde and cleane with drawe his knowledge frome certayne vngodly persones , accordynge to theyr demerytes & deseruings as we do se now alredye fulfyllyd emonge the Iues .

We saye that god shewith his face , whan with hys gracious lokyng he dothe insinuatte hym selfe by a secrete inspiration , in to the hartes , of the faythfull and dothe pour in to theyr myndes hys loue

WE saye that god setith , not that he doth set after an humayne sorte or as a man doth , but that he puyssantly reigneth ouer all reasonable creatures ( which rule & gouernance is betokenyd by his setynge ) xl vi . psalme . The lord shal reigne ouer al nations , god setith vpon his holy seate . We saye also that god setith vpon cherubin , which is expoundyd : plenytude or fulnesse of science , knowledge and vnderstanding , or elles multitude , wherby his holy aungells are singnyfied or the soulis , of spiritual persones , in the which god doth inuisible reigne , gouerne and rule . For he setith in thē that are fule of knowledge and loue . Prouerbya . The soule of the rightuous is the seate of wysdome .

We do read that god doth descende , and come downe in to this world , whan at any tyme he doth worke some new , and vnderfull thynge with was not before , as whan the sonne of god came downe , and dyd take very fleshe , of the vyrgine Mary for oure redemption . Of whose comyng downe , we haue in the xvii psalme : he dyd bowe downe the heauenes and came downe and darkenesse was vnder his fete . he dyd bowe downe the heauens . For before his comynge , he dyd sende his aungelles messangeres and prophetes to declare vnto men his cominge There was darkenesse vnder his fete , because that vngodly men , beynge excecatyd and blindyd with theyr owne malyce could not vnderstand nor know his in carnation , nor yet at this tyme can .

WE saye that god standyth , whan he doth staye beare vp and susteine the weake , tyll amendement of lyfe through hym , do come . Abac iii . he stode and measurith the year thee and dyd louse the nations , that is to saye : he dyd stande to helpe and lousyd them , that dyd beleue in hym , frome the bounds of their synnes .

Yt is sayde that god passithe forthe , whan he departeth frome the hartes of certaine persones for theyr infydelytye , and passith forthe to other . as frome the Iues to the gentyllis and frome the herytickes to thē that are of ryght opinion and iudgment which thing he is wont to do , not locally or visybly but inuisibly , according to his secret and ryghtuous iudgment .

WE saye that god walketh , not that he goeth vp and down from place to place which thyng to beleue , is vngodly , but hys walkyng is to delyte in the hartes of the sayntes as it is wrytten : I wyl inhabyt & walke in them , I wyll be their god , Or elles god dothe walke , when he goythe frome place , to place , in his preacheres .

GOD doth speake , when he dothe inuysibly with out any sound of voyce or ani other noyse inspire in to the hartes and myndes of the sayntes , his wyll , and ryght vnder stanvnderstandyng of scriptures & word , or whan he dothe reuele thynges to come vnto his holy prophetes , whiche speakyng of god is taken thre wayes . fyrste by a subiecte creature , as whan he dyd appeare to Moyses in the fyry bushe , to Abraham Isacke and Iacob and other holy men , to whome it pleasyd hym , to appeare in his aungells . Secondely in dreames , as to Iacobe , zacharye the prophete , and to Iosephe the husband of Mary to whom he did reuele his secretes Thrydly whan he neyther by visible creaturenor by dreame , but only with a secret inspiration touchyng the hartes of hys saintes , dothe make them to speke as we do reade in the bokes of the prophetes , where the prophetes them selfs being sodaynly inspired with the holy goost . do crye out sayng : The lord sayeth this ,

WE saye that god seeth , whan he dothe approue any good actys , as wee haue in Genesis : God dyd see all thynges that he hathe done and they ware very good , that is to saye : vnto them that haue vnderstandyd , he dyd shew that they be good , Otherwyse he doth see , whan he doth reproue the euel factes of men , as we haue in the lix chapiter of Esaye : The lord dyd see and it dyd appeare euyll in his sight or in his eyes . Thyrdely he seeeth , whan he maketh vs to se , and to know 138. psalme : proue me , O lorde and see my harte . Agayne : See if the waye of vnryghtuousnes is in me .

WE saye that god knoweth , whan he makethe vs to know , as he sayeth hym selfe to Abraham xxii . chapyter of Genesis . Now I know that thou fearyste the lorde . For he that knowethe all thynges before they bedone , doth not by process of tyme come to knoledg , as men do , but by his examynation triall , and proue , he maketh men to know them selfes which before , knew not what they ware as we haue in the xiii . of Deute . That I may know and proue , whether they kepe my comaundementes or not .

Yt is sayde that god dothe not know , whan he dothe reproue certayne wyckyd and reprobate persons . Lucke . xiii . I knowe not frome whence ye are , go ye frome me , that worcke iniquitie .

WE saye that god is full of zeale , whan he dothe chastyse , punish and scourge them , whom he wyl not haue to peryshe , and by scourgynge dothe bryng them agayne vnto hym Or ellys we saye , that is full of zeale , because that he sufferith no synne vnpunnished .

WE saye that god is angrie , ( not that he be subiecte to any passyon of mynde , which is vnpossible ) whan he taketh iust vengeance vpon vngodly synneres , which iuste vengeaunce , is callyd the wrathe & furye of god .

Yt is sayde that god repentithe , not that he after an humayne sorte repentyth hym selfe , of any thyng that he hathe done before . For how cāe he that knowyth all thynges , before they bedone , repente of any thynge , that he hath done affore ? But the repentaunce of god , is to chaunge the thynges , that he hath appoyntyd decreed and determinid , or to chaunge the good , that he hath begonne , into euyll , or the euyl in to good as we reade of Saule , that god dyd repente , because that he made hym king . And this mutation of good in to euyl , and of euyll in to good , which is done by his secret & ryghtuous iudgment , eyther accordynge to the rygour of his iustyce , or accordyng to his mercy , is callyd the taunce of god

Yt is sayde that god repentythe not whan he dothe in no wyse chaunge or alter the thynges that he appoyntyd decreed and determyned . psalme . The lorde hathe sworne , and he shall not repent , thou art a prest for euer after the order of Melchysedeche . The sonne of god was a preeste , not after his dyuyne god head but after his humanytye , in the which through hys passion and deathe , he dyd offer hym selfe a swet sacrifice vnto god the father beyng bothe the preeste and the sacrifyce .

Yt is sayd that god forgetethe whan he sheweth no mercy vpon vngodly synneres , which is not done for any cruelty , that is in god , but accordinge to hys secrete and ryghtuous iudgmente .

WHen we doo reade that god dothe harden and indurate the hartes of certaine persones , as it wryttē is of Pharao , we ought not to vnderstande that god almyghty dothe throughe his pouer , hardene theyr hartes which is vngodly to beleue , but that god , accordyng to theyr deseruynges , or for theyr demerytes dothe not take a waye , the hardenes of ther hartes , which they nourryshe , with doynge & perpertyng euyll , asthowghe he shoulde endurate them , because tbat he sufferythe them to bee enduratyd .

WHan we read that god , sleapyth , it is to be vnderstandid of the onely begotē sonne of god with vouchaffe to dye for vs in the fleshe , whose death was ryght well callyd a swete sleape . Otherwise god sleapith whan faythe in the prosperytye of this worlde sleapythe in the hartes of the faythfull , Thys sleapynge dyd oure sauyoure syngnyfie in the iiii . of Mathew whan he dyd sleape in the shype Or elles god is a sleape , whan in afflyction and trouble , he doth dyfferre to healpe and succoure hys electis and chosen , the xliiii . psalme : A ryse , O lorde why art thou a sleape .

WE saye that god dothe watche whan he shewethe hym selfe readye to defend hys electys and to take vengeaunce vpon his enemyes .

AL these fore sayde thyngs and other like , which wee , fynde of god in the holy scriptures , oughte not to be taken after the lytter all sense . but mystycally . For almyghtye god in the essence of hys dyuynytye is a spiryte without a body and humayne lymmes . Wherfore he muste be seene , not with the eies of the fleshe , but with the eyes , of the harte . Blessed by they , that haue a cleane harte for thei shal see god . To see god ? is to beleue right in him & to loue him withal thy harte . Graunt vs O lord a pure harte that we may se the . to whome with the sonne and the holy gost be prayse glory and honour for euer So be it

How the Masse dyd crepe in to the churche of Christ , and how clean contrary to the scriptures and auncient fatheres , it is made a damnable Idoll , beeng a very snare and nete inuented of the deuell to catche mens soulys , maynteyned now , defendyd and vp , holden by the papystes , to pycke pouer menes pursys . ( : : )

ALthough this word MISSA . Masse , is not found in the holy and sacryd scriptures , with oute the autorite of the which , we christen owght to admyte nothynge , touchyng our relygyon , yet sith that by longe custome , it hath take suche a rote in the hartes of the symple and ingnorante people , that it can not easely be plucked a waye I wyll declare whereof it is deryuyd , what it syguified and how in the olde time it was vsyd , wherby all Christen men shal se & {per}ceaue that thei are vtterly blyndyd , and deceauyd , that now a daies do vse that kynd of Masse , which to the greate hynderaunce of goddes worde and intolerable blasphemi against that onely sacryfyce ones for euer offered in the alter of the crosse ys yet by the papystes maynteyned , in the churche of GOD .

MISSA

THIS worde missa as wee doo reade in auncyent autoures is deryuyd of a verb which in latin is called mytto : mittis , that betokenyth to send . For as a certain autor namyd Epiphanius doth wryte . At the begyngnynge of Chrysten relygion , whan they that reaceyuyd the doctrine of Christ , should come together , to offer theyr praieres and sacryfyces of thanckes gyuynge vnto god , to heare goddes word and to receaue together with a charytable vnytie the sacramente , of the bodye and blood of christ , euery man accoryyng to his abilytie , was wonte to sende a presente or a gyfte which gyfts and presents , beynge sent after this maner by the faythfull , ware callyd , Missa , that is to saye , offerynges , or gyftes , sente by the faythfull beleueres , to distrybute , emonge the poure and neady memberes of Christe . But how , by processe of tyme , it hath ben by couetouse persons , altered and at lenght turnyde to detestable idolatry , all men , in whome is any sparcle of godlynesse & diuine vnderstanding , dothe playnely see . But now , we wyll come to the partes of it , & shewe how euery thyng , hathe ben by couetouse , ignorance , deprauatyd . For now besydes , the deuelyshe Idolatrye , it is made a snare or nette to drawe money , oute of symple mennes pursys .

INTROITVS

ALbertus magnus & Wylliam Durand with other , many newe wrytteres , with haue enhaunsid and made the Bysshope of Rome that fleshely idolle , a god , do wryte that Celestinus bysshope of rome dyd , ordeyn , that the introite should be songe in the congregation . But Iohn Chrysostome in his , homiles vpon the xi . of Mathew , testifiethe that in his time , thei ware wont to sing whol psalms , out of the psalter of dauyd , in theyr vulgare tonge , whyles that the congregation was comynge together . This custome was transslatid fyrste frome the churches of Asia , & Grecya in to the church of rome , as they saye , by the foresayd Celestynus in the yeare of oure lorde , foure hunderd , xxvi . and it is callyd , Introitus , the introite , of this verbe , introeo introis , which betokeneth to come in , because that in the comynge in of the people , in to the holy temple , appoynted onely , for the preaching of gods word , and ministeryng of the sacramentés that Christ hathe institutid and ordoned , suche godly psalmes , to the greate comforte and edyfyeng of the whole congregation , ware songe . Which thinge if it were now a dayes vsyd , in the commune vulgare tonge would styrre and moue greatly the mindes of the symple and ingnorant people to godli deuotion to loue prayse , and laude god . But now to the great hynderance of christen godlynesse , we haue whan the the people is alredye assemblyd together . a verse or ii oute of the psalter , or for lacke of it out of the legend Aure , song after such a fashion , besydes that , it is songe in a foren and straunge tonge , that all men , whiche haue any reason , are wery , or euer halfe of it be done .

Confitcor

Whan al the people of god , was come together , for the same self pourpose , that I haue shewyde affore , they did al , fall vpon their knees , knoledgyng them selfes to be abhominable sinners , and with the minister , confessynge , them selfes vnto god after this maner .

O almyghty god , and mercifull father , we here acknoledg , confese , & recongnyse , that we as most vngodly wyckyd and detestable synners haue greuously transsgressyde , thy holly , commaundementes , not onely in thoughts and wordes , but also moste vngodly in factys & dedes . Wherfore thou , moste swete Iesu , sonne of the lyuyng god , which with thy passyon and death haste ouercomyd the world , and all the prynces therof & now after thy victorius tyiumph setist at the ryght hand of god the father , being a sur patrō aduocat , mediatour & intercessour of all them that vnfaynedly fle vnto thee , haue mercy vpon vs , myserable synneres , that thy moste holly and sacryde bloode be not shed in vayn for vs , but that thou vouchsaue to fede our soulys , with thy precious bodie , & with thy blood to quickene our spirites , that we dayly encreaencreasynge in faythe loue and charytie , and other godly vertues , maye be worthy membres of thy mysticall body whiche is the church . This was their confiteor , or confession , for suche beggerli detestable and blasphemouse confession , which at the institution of one Pontianus , is now vsyd in theyr cursyd sacryfyce of the masse ( in the which confession , they moste vngodly , make the creaturs of god equal with the onely begotten sonne , of the liuynge father , that onely medyator of god and man ) was not then knowen , nor could be admyttyd .

Kyrieeleison .

THis songe or prayer of kyryeleison was adscribed to Syluester byshope of Rom But suerely it was borowyd of Greckes , which by and by after theyr generall confession ware wonte with one voyce , to saye : kyrieeleison , that is to saye : Lord haue mercy vpon vs Christe haue mercy vpon vs , etc but this was done in theyr mother tong and with greate humility and holynes , to obtayne forgiuenesse of theyr sinnes , that they had confessyd openly . How it is now vsyd , euery foule dothe know .

Blorya in excelsis .

This hymē , gloria in excelsis , glorye be in the heyght , begon by the aungel , as we haue in Luc , is adscrib to Simachus byshope of Rome . But the historyes do testyfye , that Hylarius Byshope of the pyctanians did make it . For whan the vngodly , oppinion of that most detestable herytycke Arrius , was fearyde of all godly byshopes , bothe in the east and the west : Hilarius to fence and arme his churche agaynste this pestilente heresye , dyd make this hymne to the praise of our sauiour Iesu Christe , whome the Arrians , did blaspheme , sayeng that he was lesse than the father , and causid it to be songe alwayes , whan the people came to gether to the communyon . Simachus therfore imitatyng hylarius , dyd institute that it should be song in the church of Rome , to vtterly extirpate , and banishe a waye , the heresye of Arrius . Now it is so song that the people knowith not , why nor wherfore it is vsyd Therefore we maye well compare our papistes to apes , For as the apes do imitate & folowe or rather , conterfayte the actys of men , wherby thei are , of many , for theyr owne pleasure and pastim muche made of : so these vngodly hipocrites , do vsurpe , shadow and conterfayt , the godly auncient customes of the primitiue churche and of the holly fatheres , to clooke their owne hipocrisye , abhomynation , and Idolatrye , that thus they may allure and win the myndes of the symple and ignorant people And al is to get money and liue lyke lordes .

Dominus vobiscum .

IN these holy & sacryd misteeryes , the bishope or minister was wont to salute the people , sainge . The lordy be with you therby to make them attentynes , also to warne and monishe them , that this sacrifice of thanckes geuinge , owght to be offered with a mutuall loue , charytye , concorde and vnitie . Therfore the people declaryng their , mutuall vnitie loue , and concorde , dyd answere : And with the spirite . This maner of saluting , and resalutinge agayne is taken oute of the olde testament the vi . of Iuges & out of the epestel to . Timothye . Oh that we myght haue all thynges after the auncient custome .

Collecte .

SOme men do affyrme that Gelasius , and Gregoryus , war autours of the praiers , whiche ar callyd collectis . But any lernyd man , maye see that this word collecta , collecte doth come of a verbe , which in latin is called , colligo , colligis , that betokeneth to gather , & it was thus callyd because that al missis ware gathered in the churche for the poure , vpon this thynge reade Tertulliam in his boke , intitulyd Apologeticus . For they that saye , that they are callyd collectis , because , that the preeste , dothe offer vp the prayers of the people , beynge altogether gathered in one , ar . deceued For that aungel oneli of whom mention is made in the apocalypse , whiche is oure sauioure Iesus Christ dothe offer vp our prayeres to god the father , and causith them to be hard .

Epistola ,

Yt is vncertayne , who dyd or done that the epystil should be read . Some men adscrib it to Thelesphorus , read Tertullian , in his Apologeticall , boke . Some agayne do adscrib this custome of readyng the epystell affore that the people should go to the communion , to Hierom because , I thyncke that he dyd , diuise that same order , which now a dayes is obseruyd I wil shew the ryghte institution , whan I come to the gospell ,

Graduale .

THE grayle , which in latin is callyd graduale , hathe his name , of this worde gradus which betokeneth asteare . For whan the Bysshope or minister , that he myght be seen and harde of all the whole congregation , dyd ascende vp in to any hyghe place or pulpyt , to preache the gosspel , In the mean season the people dyd with one voyce , call vnto god for grace , bothe that he myght the more lyuely preach Christ vnto them & that they also mowghte , with profytte vtilytye & fruite heare hym .

Alleluya

ALleluia was borowyde of the Hebrues , and it dothe signyfie , prayse ye the lord and was then vsyd to be songe , after that the minister hathe made an ende . Wherby it was signifyed that the people hathe gladly and with a ioifull harte receauyd the glade tydynges of the gospell set forthe by the bysshope or minister . Therfore lett them be ashamyd , which do adscribe such godly thynges , now by the peruerse hipocrysye of the papystes , vtterly peruertid to Gregorius , and Gelasins , Bysshopes , of Rome . For many yeares affore , such godly and wholsome custome was vsyd in the congregation of Christ .

Tractatus .

THE tracte , which in latin is callyd tractatus , is deriuid of this verbe tracto , tas , that betokeneth to entretate , vpon , because , that then , that scriptures ware moste chefly , affore that the people , should come to the communion entreatyd vpon , handeled and expoundyd , as holy Ambrose dothe testyfye But now all such godly thyngs ar , turnyd , in to a furious and madde roasing and belowynge here of the sequentes I wyl say nothynge because that it is a new inuentyon of superstious & vngodly persones , which inuentid and now do inuente all that they can , to let the gosspell . For who dothe not see that this rablement of dome ceremonyes , was excogitat and founde , to exclude and banyshe , out , the holy and sacryd scriptures with owght onely to haue place in the congregation of Christ ?

Euangelium .

IN the primitiue churche , because that many of the Iues , forsaking the Sinagoge ware turnyd to christ , euery daye , after their custome & example , the prophetes ware read in the comgregation . But after that the Synagoge begane to swarne a waye and to rebell agaynste Christ , the gentylles embracing the kyngdome of god , then beganne they , in the congregatyon to reade and expounde ihe gosspelles and epystelles . Whiche thinge was done as soone as the new testament , whiche conteyneth the iiii . Euangelystes , the Actis the epystelles and the Apocalypse , was wrytten and autoryzed by the true churche and spouse of christe , but in the meane season , the olde testamente was not dyspysed or layed a syde For the new testament ( which thynge , they knew ryghte well ) dothe expounde the old , and the olde dothe shadow and conteyn the newe . Now we haue but a peece or percyll of it , which is so reade , that the people is neuer the better . And mani times thei that reade it , can not tell what they do reade . Where as it is the cheyfe thynge , where fore the people comythe to the churchis , as sainte Augustine doth wytnesse , that there they might learne how to liue , and behaue them selfes at home . GOD graunt that the gyfte of prophecye , that is to saye of expoundynge the scriptures , may be had agayne in estimation , as it hathe ben in the olde tim , and that such dreggis of dome and vayne ceremonyes , maye once be rotyd and extyrpatid . They do adscribe the reding of the gospel , as it is vsid now through out all the yeare , vnto Damasus , and that as I thincke , because that Heirome , at his instance dyd translate the new testament out of greke in to latin . Which translation is lost : For this , that is now attributyd vnto hym , is not hys , as ye shall see in the commentaryes , that he hath wryten vpon Math in the syxte , and xvi . chapiter .

Credo in bunum dcum

MAny men do attrybute the crede to Marke bysshope of Rome , which was in the eare of oure lorde . C C C. xxx 8 Whan the consile of Nyce was kept . There be sume that adscribe it to Damasus whiche was at that time , that the concile of Constantinople was kepte . But ye shall vnderstand that the concile of Nice was kepte againste Arrius , which denayed the godheade , of Christ , and the concyle of Constantinople agaynst Macedonius , whiche denayed the holy gooste . The conncell therfor of Nice dyd condempne Arryus , and dyd redacte the whole catholicke doctrine of Christ , that is to saye , of the coeternall sonne of god in to few articles whiche Marke a boue mentioned , dyd cause to be songe in the churche of Rome . And the concyle of comstantinople dyd comdeme Macedonius , and dyd redacte in to a shorte soume the doctryne of the holy gooste , whiche Damasus dyd deliuer to the congregation of Rome also that by the dayly synginge of it , thei might auoyde and eschew those abhomynable heresys . Marcus therfore dyd institute the fyrste parte I beleue in one god . etc. Damasus the second : And in the holy gooste . et c . Now all thinges ar so deprauatyd the people is so blyndyd , with ingnorance , su{per}stition , and Idolatrie , the mynisteres are so destitutid of godly erudition and learninge , that scantlye one emonge a thowsand , do knowe why suche thinges ar vsyd in the congregation . For why ? they are songe in a straunge tong which the people vnderstandith not . Whan wyll ye , O pastoures , folowe the godly doctryne of Paule , which in the epistyll to the Corinthyanes wryteth after this maner ? I haue lyeffer to speake fyue wordes with my mynde in the congtegation to edyfy other than x . thousande wordes with my tonge ,

Offertorium

SOme wryteres do saye that Euthitianus bisshope of rōe , was the fyrste autore of the offertories , or offerynges . He was in the yeare of oure lorde CC . lxx viii . But his entente was cleane contrarye to the vse that is now . For whan in the primitiue churche , many of the gentilles , which from theyr tender age , ware so vsid to sacrifyces and offerynges , that they coulde not easele beleue it , ware conuertyd to Christ : he thought to submite him selfe some what to their imbecilitie and weakenesse , and suffered them to bring in certayne meate offerynges , in to the holy congregation , with being sanctifyed with the word of god , ware distributyd emonge the poure people . Gregorye bebeing mouyd with this sayinge of the scripture : Thou shalt not appeare emptye in the syghte of thy lorde god , dyd institute , that the people should offer gyftes to the aulters , whiche thinge , is now turnyd to the singulare , and priuate profyte , of a sorte of idell lubbers , the poure being vtterly despised .

Prefatio .

YT is for a suretye , that the aunciente fathers dyd vse but one preface whiche was after this maner . The bysshope or mynyster dyd saye out a lowde . The lorde be with you , the people answering hym : And with thyspiryte . The bysshope or minister : Lyft vp your hartes . The people : We heyue them to the lorde . The bisshope or minister dyd so styrre vp the people , to that holy sacryfyce of thanckes giuing . For all that was done before , dyd partely belonge , to the prophecye or exposition of scriptures , and partely to prayers . Here they were preparyd to the commune oblation , that is to saye , to the thankes gyuyng and communion . Therfore after that the people had answeryd that theyr hartes , ware dedycatid to god , the mynister dyd saye : We therfore beinge monished with wholsome preceptis , wyll praye the lorde : Oure father whiche arte in heauen . etc. So they dyd praye all with a lowde voyce . As Cypriane dothe testifie , in his syxte sermon vpon the lordes prayer These thinges beinge finyshed the bysshope or mynyster dyd {pro}procede or went for the fayenge : Let vs gyue thanckes vnto the lorde oure god . The people : it is bothe a worthy and iuste dede The bysshope or minister : Yt is a very worthy , iuste , and wholesome dede , O eternall god that we all wayes and in all placis do giue thanks vnto the through Iesu Christ oure lorde , whiche before , that he dyd suffer , toke breade , and after that he had gyuen thankes , he dyd breake it , and gaue it to hys disciples , sayeng . Take thys and eate it . This is my bodye , which is broken for you , do this , in the remenbrance of me . Lykewyse whan supper was done , he toke the cuppe , sayenge : This cuppe is the testamente , in my bloode As often , as ye dryncke , do it in the remembrance of me . For as often , as ye eate of this breade , and drincke , of this cuppe , ye shall shewe forthe the lordes deathe till he come . There was at that blessed tyme , good christen people , no breathing vpon the bread , there ware no crossis & halfe crossis , no turninges , & halfe turnynges , no dockyng & mowinge , but all thynges ware done decently accordyng to the former institution , and ordonance of christe , and of hys apostelles . All the entent endeuoure and minde , of the holy fathers was , to kepe the precious death and passyon , of oure lorde and sauioure Iesu Christ , in perpetuall memorye and remembrance , therby to moue , styrre , and inflame the hartes of the christen people , to loue that bountuous and mercifull father , whiche so louyd vs being yet his enemies that he gaue his onely begotten sonne , that who so euer shoulde beleue in hym should not perysh but haue euerlastyng lyffe But to come to oure pourpose : After that the wordes , that Christe spake at his maundye , ware openly out a lowde rehersyd , the diacone or minister did call the people of god sayenge : Come ye nyghe , holy a noyntyd of oure lorde and sauioure Iesu Christ , as we do reade in the fyrste homylye of Chrisostome , vpon the vii . chapiter to the Hebrues . Wherupon dyd aryse our sanctus , which at this presente tyme , with such pipyng , kulling and roaryng , is in the congregation descanted , and especially at that time , whan the people should moste chefly prepare themselfes , to reaceyue the seale and pleadge of theyr saluation . So whan the people with all deuotion , & reuerence , was com vp , euery man toke a pece of the breade thus broken , and drancke of the cuppe , bindynge them selfes with this holly sacramente , in to on bodye , being assuryd , and certifyed in theyr consciencys , that by the breakynge of the body of Christ , vpon the crosse , and shedynge of his bloode ( whose sacrament , sign , & token they had receyued ) theyr raunsom was payd theyr sinnes forgiuen and cleane taken awaye , with the whiche faythe they fedde theyr hungrie soulys , to euerlastyng lyfe . And because , that they al together , ware partakeres of it , it was callyd the communion . Whiche worde , if we had any grace to perceyue & vnderstande , might admonishe vs , that one man alone should not eate and drinke vp all , as they do now , moste chorlyshly turnynge their arsis to their christen bretherne whom after that they haue played there parte , with an it a MISSA est , and a blissyng with an emptye cuppe , they do sende home , being oppressed both with bodely and spirituall hunger . Parchaunce some wyll saye , that the people , being assistent , whan the preeste dothe eate and drincke vp all the sacrament alone is through faith partigipaunt of the same as well as if they had eaten and droncke with hym . Nowe I wyll aske them this question : Are all the sacramentes , that Christ hathe instytutyd , and ordonyd in the new testament nenecessarye or not , and of necessytye , to be ministryd , and vsyd as oure sauiour and kynge hath ordonyd them . No man I thincke , wyll denaye , but that they bee bothe necessarye , and of necessitye , to be vsyd , as oure lord and sauiour Iesus christ , hath institutyd them . For Paule in the xvi . chapiter . to the Corinthi , sayeth : That , which I haue receyued of the lorde , I haue delyuered vnto you , But the lorde dyd saye : Eeate ye , and drincke ye , not in the singulare , but in the plurall number , And agayne : Bybyte ex hoc omnes : Dryncke ye all of this cuppe , not therby meanyng , that on alone ( which was neuer done in the primytiue , churche ) but that all together , should eate and drincke , at this misticall feaste and banckette there fedyng to gether spiritually vpon the body and bloode of oure sauioure Iesu Christe . For if it had ben sufficient , and of as greate efficacye , that the minister should haue eaten and droncken vp all the whole sacramente alone , and not the comgregation with hym woulde not Christe , that moste perfecte , & euerlasting , preeste after the order of Melchisedech , haue done the same , at his maundie ? Why are ye so presumptions , to peruert the ordonance of the liuinge god , and with such blynd reasones , to delude , begyle and deceaue , the poure ingnorante and symple people ? Wyll not the vengeaunce of god , spoken of , in the ii . of Malachie , lyght vpon your heades ? Ye haue broken the couenaunt of Leuy , saythe the lorde of hostes . Therfore wyll I make you , to be dispysed , and to be of no reputation amonge al the people , because that they haue not kepte my wayes . etc. Suche doctrine do you moste vngodly , mainteyne , vpholde & teache , touchynge the eleuation of the sacramente . For , saye ye as the brasen serpente was a token and a fygure of Christe , with did put the Israelites in remembraunce , that the Messyas promissyd vnto them , should be nailyd vpon the crosse , to heale all them , from the styging of the olde serpent the dyuell , that shoulde fastene theyr inwarde eyes vpon hym : so the lyfting vp , of the sacrament aboue the preestes heade , dothe put the ignorante people in remembrance that our lorde and sauyoure Iesu christe was lefte vp and exaltid vpon the crosse . Now let vs see , what affinitye and similitude the brasen serpente , hathe with youre lyftynge vp of the sacramente . In the , xx . of Numerye we doo reade that the lorde dyd sende fyrie serpentes , among the people , because that they had spoken agaynste god and Moyses , with stonge the people , and muche of Israell dyed . Therfore whan Moyses at the instance of the people , made intercession vnto god to ceasse the plage , the lorde sayed vnto Moyses : Make a fyrye serpent , and set vp for a sign that as many as are byton may loke vpon it & lyue . Here christen reader thou seest that Moyses dyd set vp the brasen serpent at the commaundement of god , with oute the whiche he neuer dyd nonothing ▪ But now , where haue ye any suche commaundement touching youre idolatrus and damnable eleuation ? Ys not this to recken your selfes wyser , than the eternall wysdome of the fathers ? Speake now , dyd Christ that heauenly doctor , leue any thinge vnspoken and vntaught that is necessarye , and neadfull to oure euerlasting saluation or not ? If he dyd , then is he an vnperfecte Christ , if he did not , then is this one , of your vnwritten verities . Why haue ye not this sayeng of the lorde before youre eyes all waies , whan ye go about the lordes affayres ? Ye shall not do euery man , that thyng , that semeth to you beste , but that thyng , which I commaund you , that do onely . Adde nothyng vnto it , nor mynishe nothyng from it . This susurely is a godly doctryne , that contrary to godes worde & hys commaundement , ye do teache , and with fyre and swearde , beate in to mens heades , whiche by the mouthe of that most blessed apostel is pronuncid accursid . For saieth he : If I or an aungel from heauen , do preache an other gospell thē ye haue hard let it be accursyd . All the sorte of you , be not able , to proue this lyfting vp of the sacramente , by any scriptures , either of the olde or of the newe testamente : This your doctrine therfore , is accursyd , beyng a diuelyshe and hipocritical inuention , to set vp and maynteine I dolatrye . For by it , that thynge whiche the eternall wisdome of the heauenly father hath ordonyd , to our most godly conforte , is made a pernitious and damdamnable idol . For so the creature and outwarde elemente , I meane the misticall bread and wine , which was of our sauiour Iesu Christ , institutyd onely to be eaten and droncke , is in sted of the creator , most detestably of all ignoraunt persones , worshipyd . But this is the crafte and subtiltye of the deuell . For as affore the incarnation of christ , he dyd cause the Israelites , to worshipe the brasen serpent , making thē to sticke to the outward figure and to forget , that thing which by it was signified : so did he , after Christes death , moste craftely by litell and litell withdraw the myndes of the people frome that thyng , which by the sacrament of the bodye & blood of Christ , was and is signifyed , and causyd them in stede of the lordes deathe , to embrace the outwarde element , to worshipe , and do godly honour vnto it . I wyll not saye , that by it , these hipocrites do fyl their pursis & euacuate oures . For as christ beinge exaltid vpon the crosse did draw all thynges to hym : so do they by their subtyll and idolatrous lyfring vp the sacrament , draw all kynd of richesse , gold & siluer out fo pour mens pursis unto thē , so now by the means of it thei liue more like lords than like ministeres of godes worde . But now I haue a good trust in our lord god that this our most illustre , & noble king Edward the sext wyl imitat that godly king Ezechias , ( which seing the liuing god , to be robbed of his honor & glori , b● the detestable idolatrye done to the brasē serpent toke the brasē serpent down & dyd beat i● al to poulder , wherfor he did prosper in al thinges that he went about ) him , I say , he wil imitat & pull down this idolatry , causing the sacraments , onli after the institution of christ , to be ministered , and the word of god , to be so liuely preachid vnto his louing subiects & people , that the ministers shall ryght well hereafter saye , with Paul : was not christ describyd befor your eies ? & crucifyed emong you ? God graunte that we maye see that blessyd world & tyme that we , oure chylderē and our chyldrens children may with oure most godly King worship the liuing god , in al truth and verite .

I wyl not here speake of the canon , because that ther is a boke alredy abrod , set forth by M Martin Luther , & translatyd in english . w 〈…〉 abhominable poysen the is hydden in it As touching the detestable opinion of thē , that do openly affyrm , that the masse is a satisfactory sacrifice , aualeable both for the quick & the dead : I wyl al men to read that litel bok , that M William turner , a man of godly erudition & learning , dyd lately set forth against the masse . with thing if thei wil do with a single eie they shall easely perceaue , how the world hathbē blindyd these D. eares , & more . Yf any man is not yet satisfied in his conscience , touching the matter of the sacrament let him read the litel treatie , that Iohn frith hath writen against the deuelish poetrie of Thomas More , and I trust , that he wylbe in this behalfe wel satisfied . remembre in the meāe season christen reader , that as the soule is a spirite , so it thrustith , and hungereth for spiritual food , & not for bodeli & corporal . with thing if it be wel & truly considered , all those Iuish carnal & fleshely oppinions that men haue of the sacrament shall esaly vanish away . Let vs praye therfore , with one accord that all Idolatrye and superstition being exiled and bannnished a waye : all men may with cleare eyes se the sonne of rightuousnes whiche is christ , to whome with the fathere and the holy gooste bee praise glory and honor for euer . So be it . ( : : ) ❧

Imprintyd at London by Dumfrey Powell dwellyng Aboue Dolburne conduit .

Cum priuilegio ad imprimendum solum , AN . Do . 1548.