❧ The old Faith of great Brittaygne/ and the new learning of Inglande, Whereunto is added a simple instruction, concerning the kings majesties procedings in the communion. Compiled by R. V.  ¶ Nun. xuj. ⁋ 
In this ye shall know that the lord hath sent me/ for to do all those things which ye see, and that I have not invented them of mine own heart.  
IMPRINTED at London by Anthony Scoloker. Dwelling in the Savoy rents without Temple-bar.  
Cum Privilegio ad Imprimendum solum.   

THe Evangelist, Math. 2● Witnesseth, that christ said: all power is given me in heaven and earth. Go therefore & teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost, teaching them to observe all things whatsoever I commanded you. They words therefore (go teach all nations) may prove the word of God to have been taught here in this Realm even in the time of the Apostles and disciples of Chryst: for then this realm was tributory or paid tribute to the Romans, and in estimaiton with them. And for a farther proof, Eulebius in his Ecclesiastical history, the third book and first chapter/ saith: the jews being persecuted with all evils, the apostles and disciples of our saviour departed to go preach by all parts of the world. And farther the great Chronicle of little brytaygne, reciteth, that Co●llus, son of Maruis/ was king in this realm after his father. Who in his young age was brought up in Rome. And for so much as he knew the manners of the Romans, he had them all his life in honour, and paid them ye●elys tribute. For he saw the whole world trybutours to htem. He had the princes and the nobility of his realm in great reverence, and many times showed great liberality, in giving them gifts & presents: And also unto those which lived virtuously: and for this cause was he so beloved of all folks, that, after his death, they ceased not to weep. He reigned long and left a son called Lucius which was king after his father. In whose time (as the same chronicle reciteth) was a great number of christians baptized, which openly preached the gospel of our saviour and Redeemer jesus Chryst. Who King Lucius gladly heard/ and he, being in spired with the grace of the holy ghost, had a desire to be christened, and for to obtain the same/ sent messengers to Elether/ then being bishop of Rome, for learned men/ Who sent him two Famous men, one called Faganus, and the other Damianus.  
Who also at their coming/ preached before King Lucius/ the whole life and law of our saviour and redeemer jesus christ. At whose preaching, the King with his whole household was christened in the year of Chryst. 185. And under the faith or belief of one only god, were edified divers Temples. And thus we see the first faith received in this Realm to be taught according to the Gospel. For at that time were few Ceremonies used among the Christians, other than were contained in the gospel. And this pure & sincere faith continued among the britains in this Realm till the year of Christ. 544. In which time (as Ranolph of Chister reciteth in the .v. book the. 9 chapter of Polichronica) Ethelbert was king over kent. To whom Austen the monk came from Rome unsent for, then being bishop of Rome Gregory the great. Which Austen at his coming, raised up a banner of the Cross/ & showed a Table that he brought, whereon was painted a crucifix, and song the Pope's Litany/ and said mass, which the king would not receive at the first. But shortly after, Austen persuaded the king and his people after such a sort/ that he received Austin's ware. And Gregory his master/ hearing of this, sent Austen more helpers. and with them, sent books & relics of holy saits: and thus was that new learning brought ito this ream of which we see much yet remaining in the church/ at this present day/ all the britains at that time, would in no wise receive, as appeareth in the same. ix chapter. whereupon Austen called a counsel of seven. british bishops, and of the most famous monks of Bangorin wales. Who, at their coming to the counsel, an Eremite meeting with them. demanded whether they were going? and they answered/ to Austin's counsel. Then said the hermit to them. When ye come there, if Austen rise and meet with you like a meek disciple of Christ, then receive his doctrine. If not, return again. Which they did, in that Austen showed not himself meek, whereat Austen was displeased and said unto them. Consent to me in three things/ if ye will not agree to the rest. That is keep Easter in dew time, and Christian after the manner of the church of Rome, and preach God's word to the Inglysh. But they would not consent to him. whereupon Austen made them answer, saying: he was warned by inspiration, that they which would not receive peace of their brethren/ should of him receive war and wrath. Which he brought to pass. For he caused Ethelbertus king of Northumberland to ●●a two M. L. monks of Bangor, which lived by the sweat of their brows, having nothing to spend. And y● syese how this new faith was brought into this realm. 409. years after the first. And how in the first was preached the whole life and law of our saviour & redeemer jesus Christ. And in the last, with blood, was set up a banner, a crucifix, the pope's Litany, and Masses, with books and relics of holy saints/ Austen denieth not, that the britains kept easter, and Christened, but it was after the institution of the apostles, and not after the use of the Romans (which crucified Chryston good friday, & raised high up on Easter-Day) the Romans used in their christening, oil, cream, salt and spyttie, as we see at these days. Which usage/ in those days/ the britains would not receive. Foganus and Damianus taught the britains to build divers Temples under the faith of one only God. Austen taught to build churches of peter and of paul. And sense his successors have taught to build churches of Austen, Dunstone/ Ancelme/ Blasy and Thomas becket. So that we may see, that by these means the pure and siynceare truth hath been darkened. Full well might Peter say, there shallbe false teachers among you. 2. Petri. 1. Which privily shall bring in damnable sects, denying the lord that bought them. I pray you, Is not the popish priesthood a damnable sect/ which say/ they can make their maker in their masses, and offer him up for a sacrifice, which prevaileth the quick and dead? Peter might well say/ that all such should bring unto themselves dampnatyō and that many should follow their damnable ways ' by which the way of truth shall be evil spoken of. How say you (O ye popish bishops and priests which maintain Austin's damnable Ceremonies) do ye not cause the way of truth, which is the gospel, to be evil spoken of? Axe such as con in dens and corners to say, and hear masses, and take holybread, and holy water/ with such like/ and they will speak evil of the gospel/ saying, it was never merry sense it was preached. Therefore, least ye brigswyft damnation upon you, leave Balaams' mark, and confess with Peterthat ye have denied Chryst/ and also that with Paul ye have persecuted christ/ and be no more ashamed to return unto Chryst, then was Peter and Paul. For truly soloug as ye say Mass and lift the bread and wine above your heads/ giving the people to understand your mass to be vayllable for quick and dead. Ye denieth lord that bought you, and serve not Chryst, but antichrist/ as witnesseth. s. barnard in his xxxiij sermon upon the canticles/ saying: they are the ministers of Chryst & serve antichrist. They walk (saith he) in the honours of the goods of the Lord, to the which lord, they do no honour: ●rom hence (saith he) cometh the be wty of the harlot, which thou seest daily decked like player's. And farther, he being ashamed with the covetousness and pride which then reigned and yetreygneth among you, saith upon the ix psal me. almost all Christians seks their own profit, and not that of jesus Chryst. And have altered the offices of the Ecclesiastical dignity to unshameful gains and works of darkness. In these things (saith he) is not sought the health of souls/ but the voluptuousness of riches. And herefore are thou i shaven, herefore frequent they the churches, celebrating masts and singing psalms. Thus ye see how the forefathers abhorred these things which reign yet at thysdaye. Therefore let the Mass go again to Rome, with all Austin's trinkets and cleave to the lords supper, in the which is declared how that christ offered his body for us, and shed his blood for the remission of our sins/ as heceafter shallbe declared, after the mind of the Ancient doctors: which ye may perceive/ is conformable to the scriptures, where as the adversaries have not the doctrine, which is agreeable with the same, but feigned fantasies and Ancient custumes, which the apostles abhorred. And therefore Peter bade us remember the words which were told us before of the holy prophets, and also the commandments of us (saith he) that be apostles of the lord and saviour two Petri. iij. And christ said Luke the ten He that heareth you, heareth me and he that despiseth you, despiseth me. And he that despiseth me, despiseth him that sent me. Wherefore let us not despise Chryst and his apostles least the plagues which fell upon the jews for their ingratitude, fall upon us. Whereof the lord defend us. Amen.  
Finis.   


A Simple Instruction concerning the kings majesties procedings in the communion.  Numer. xvi. 
In this ye shall know that the lord hath sent me for to do all those things which ye see/ and that I have not invented them of mine own heart.   

A Simple instruction concerning the kings majesties procedings in the Communion.  
Gentle Reader/ It is not unknown what an occasion of slander divers have taken, in that the kings Majesty with his honourable Counsel, hath gone about to alter or take away the abuse of the communion, used in the Mass, both contrary to Christ'S institution and the ministration of the Apostles and catholic fathers in the primitive Church. And for so much as thee, same abuse of the communion hath been many years in estimation, and counted holy: the ignorant and unlearned (for lack of Godly instruction) esteem the same abuse called the Mass, to be the principal point of Chrystianitie, to whom the altering thereof appeareth very strange. But if such parsons, to whom it appeareth strange, would but ponder and way, how our forefathers have been rob, and the common wealth decayed through the abuse of the Mass/ they should soon perceive the difference between the communion and it. And that the kings majesty and his honourable counsel, doth but as they becommaunded by God's word. considering that Saules Kingdom was taken from him for ever/ for that he disobeyed God's word. And again/ calling to remembrance, the great & manifold victories/ which God gave to such kings and rulers as obeyed his word, with the discommendations of the evil, and the commendations of the good, as appeareth in the vi last chapters of Ecclesiasticus. Among which/ Ezechias in the. 48. chapter/ is commended after this sort. For Ezechias had done the thing that pleased the lord/ and remained stead fastly in the way of David his Father. Now Ezechias broke down the brazen serpent/ which Moses'/ as appeareth Nurse mer. 21. Set up for a token. 700. years and odd, before the coming of Ezechias/ the which the priests of the Israelites after the death of Moses'/ abused, and gave it a new name/ and called it Nehusthan, even as our popish priests still do abuse the lords supper or communion/ calling it still a new name: Missa or Mass. But what did Ezechias after he saw the abuse of the brazen serpent? Did he regard man's doctrine, or the ancient custom/ because it had been abused vij C. years? No forsooth, he regarded none of these things. But the scripture/ Reg. iiij. the xviij chapter, saith he broke down the brazen Serpent which moyses had made. For unto that time, had the children of Isra●ll brenty incense unto it/ and called it Nehusthan. Wherefore dear Reader/ marvel not at the Kings Majesties proceedings, so long as he hath the scripture for him. And look that thou advoide and eschew the procedings of the pope and his sworn soldiers/ which are wholly against God and his word: as are: Winchester's/ Smythes/ Perynes & other like, By whose books thou mayest playnnelye perceive them to flee from the scriptures. maintaining superstition and false feigned religion. Yea, even the mass Which is a derogation to Christ's blood. For Chryst left the Sacrament of his body and blood, in bread and wine to be eaten and drunken in the remembrance of his death and passion: and not to be looked at, as the israelites did at the brazen serpent. For the serpent was set uppe for a token of Christ'S passion, then to come, which the Israelites looked for as witnesseth. S. John in the. 4 chapped. saying: As Moses life up the serpent in the wilderness, even so must the some ne of man be lift up/ that who soever believeth in him, shall not perish, but have everlasting life. Thus, even as the serpent was a figure of Christ'S passion, then to come, as witnesseth Moses'/ Deutere. xviij. saying. And the lord said unto me, they have well spoken, I will raise them up a prophet from among their brethren, like unto thee, & will put my words in his mouth and he shall speak unto them all that I shall command him/ and who soever will not hearken to my words which he shall speak in my name, of him will I require it. O ye papists, why will ye not hearken to the words of Chryst the great prophet which he spoke of his communion, in Matthew, Mark and Luke? And also to the ministration of Paul. 1. Cor. 11. Who saith, as often as ye eat this bread, and drink this cup, ye shall show the lords death till he come. Here we see, how in eating and drinking, through faith, is declared unto us, how that Chryst offered his body, and shed his Blood upon the Cross, for the remission of Sins, ones for all. Paul saith not, as often as the priest lifteth the bread and wine above his shaven crown, for the Papysts to gale at, ye shall show the lords death till he ●om, but he saith, as often as ye eat of this bread, and drink of this cup/ ye shall show the lords death till he come. And this is also the mind of the ancient catholic fathers, to receive it as a memorial of his death, and not to eat it thinking or believing him to be there ryallye, as he was borne of the virgin mary.  
For. Sayncte Austen in his Book entitled the christian divinity, alleging the first epistle and the first chapter of Paul to Timot. He is (saith he) immortal, for so much as he can not die. But over all where as the scripture of the one part and of the other/ in the canonical books setteth forth the moving of the soul in God tyther the human members/ that is to say the head, the ears, the eyes and other like/ they ought not to be understand carnally, after the story, as they are understand of the jews, and diverse other heretics savouring carnally, which esteem God to be corporal and local. But all things ought spiritually understand and confessed of him.  
If any believe that in God are human Members either moving of the Soul: without doubt, he forgeth idols in his heart. Item. s. Bedain his recolectyon, & also. S. Austen in his sermon made to the people at the communion. My brethren (say they) Herefore are these things called Sacraments/ for so much as in them there is one thing seem and an other understand. That which is seen, is a corporal thing/ But that thing which is understand, hath a spiritual fruit. The said Austen in his xxx treatise upon. S. john saith: The body of christ is risen from death, and must be in one place. Also in his book against Adamantum, the xii Chapter saith: these three things: The blood is spirit. This is my body, and the stone was christ/ He teacheth these things to be spoken as though he spoke by a figure in Sign and signifying and among other things, saith these words: I may expound this commandment to be a token, for the lord doubted not to say, this is my body, when he gave the sign of his body/ Also SAYNCTE Ambrose upon the first epistle, the Aleaventh Chappyter to the Corinthians sayeth. In so much as we are delivered by the death of the lord/ having remembrance of the same in eating and drinking signifieth the body and blood which hath been offered for us. Also. S. Ciprianin the second book of his epistle, the iij. chapter, saith: for so much as in all sacrifices we make mention of the passion of Christ. For the lords passion is the sacrifice that we offer. We ought not to do otherwise than he hath done. For the scripture saith as often as ye eat this bread, and drink this chalice, ye announce or declare the death of Christ till he come.  
Then as often as we offer the chalice in the remembrance of the lord and of his passion: we do that, which appeareth to have been done of the lord. Good Reader, here have ye sufficient Authors both of the scriptures and also of the catholic doctoures: against the transubstantiation and the abuse of the mass: which: if God permit: ye may see no less abused: then was the brazen serpent. for even as the wicked pry stes of the israelites sensed the brazen serpent giving it a new name calling it Nehu sthan: giving the ISRAELYTS to understand that by it/ they received their health. Even so hath the pope and papists invented the transubstantiation in our kind, giving the Christyans to understand that CHRIST is wholly in that kind which is hanged over the altar, even as he was borne of his Blessed mother the virgin marry. And therefore do the papists kneel to it, put of their caps to it, knock their breasts before it/ and their priests sense it. But truly assured I am that the popish pryestes have even so good scriptures to prove this, as the Israelites had to prove their Nehusthan. Wherefore let no man murmur against the Kings majesties procedings. For his grace hath the scriptures for him/ where the adversaries have none. And that may be well gathered by their seeking of insurrections/ and in stirring the scots and frenchmenagaynst the Kings majesty. This is no new, but an Aunciynt practise of theirs, as ye may well perceive in Tindals' practise of prelate's. But by God's help, his grace with his honourable counsel, in that they go about, to set forth the glory of God, in restoring the communion according to the first institution set forth by Chryst as it appeareth in the scriptures, not seeking temporal possessions, which the papists, thorough their mass/ have gotten contrary to the word of God, in much greater abundance than the scripture permitteth them. The kings grace I say, in so doing, shall obtain no less praise for ever, then Ecclesiasticus setteth forth of the foresaid kings, in the latter chapter of his book: And to the contrary all they that murmur or grudge against his majesties procedings, without doubt God shall confound them, as he did the Enemies of David/ Ezechias and josias with many other. I pray you, what a goodly praise setteth Ecclesiasticus forth in his. 44. chapter of josias, Saith he not the remembrance of josias is like as when the apothecary maketh many precious swetesmelling things together, his remembrance shallbe sweet as honey in all months, & as the playing of music by the wine? he was appointed to turn the people again and to take away all abominations of the ungodly. He directed his heart unto the lord and in the time of the ungodly he set up the worship of GOD again. All Kings except David, Ezechias and josias committed wickedness: for even the kings of juda also forsook the law of God. Oh God, I would the papists would remember this saying: and search whether the Christian kings have forsaken the laws of God or not. I dare well write, that they can not deny, but that they have. Wherefore if such to whom the kings majesty and his honourable coum sell shall commit the reformation of his grace's proceedings, against the abuses of God's word, do seek the world's substances under that pretence of the setting forth of God's word/ not caring, so they get substance what cometh of God's word, as partly hath appeared in these our days, both in the clergy and also in the laity. It willbe a slander to our Religion in those days as it was even in the primative church, as appeareth in the seventh book, the xvij chaptof Eusebius ecclesiastical history, of Paulus Samosatenus a bishop of Antioch/ of whom is said, if we speak of his pride/ it was Intolerable: For he showed himself more like a captain than a bishop, for so much as in going by the streets, he used a marvelous pride, in reading the letters which were sent him: before the people/ naming the answers to his secretataries which accompanied him/ having so great a number of folk which went before him: and a great multitude following him, in such manner that all they which saw him abhorred, his pride, and for the same, blamed our Religion. Oh. GOD/ doth not the pride of the bishops in these our days, resemble the same Paul's pride? He that listeth to read the foresaid chapter out/ shall see much. But thanks be unto the lord, who hath given the same power unto the kings Majesty in these days/ which he gave to Aurelyan the emperor in those days which was: that he gave power to the metrapolytane and other faithful bishops: to depose the said Paul: and set an other in his place: which did preach the word of God: and not his own thinking: as Paul did: as appeareth in the said chapter. Truly/ if this pride be not left both in the laity and also in the the Clergyie/ God will plague the world/ and that very shortly: for God's word is not man's invention, but the very will and work of God, as witnesseth Peter in his second epistle the first Chapter/ saying: know first that no prophecy in the scriptures, is done of any private interpretation. For the prophecy was never wrought by the will of man/ but the holy men of God spoke as they were moved of the holy ghost. And this trade used the apostles, giving credit to God's word both in their teaching & also in their ministration/ as witnesseth. saint Peter in his first epistle the fourth chapter saying if any man speak, let him talk as though he spoke the words of God. If any man minister, let him do it as of the ability which God ministereth unto him. And that primative church stood by the scriptures as Eusebius in his iij. book the ten chapter witnesseth/ saying By the which things (saith he) it is evident in what reverence we use our scriptures, the which of so long time and by so many ages as is passed/ was never man that durst add/ take away or change any thing: but all men of our religion have this steadfast faith/ and believe them to be revelations of God, & stand to this book, & for to defend the same/ if need require, will willingly lose their lives. He saith not they will make insurrections and stir the people against their prince, as the papists have done these. 1200 years/ for the maintenance of their feigned traditions & ancient custumes: this is the very nature of all those which maintain unwritten verities. But the nature of god's people is not of this kind, but their nature is, to open the faults of prices & of their subjects, which they set led contrary to the scriptures/ & gently show the plagues set forth in the scripture/ for disobeying God's word, & rather to suffer death, then to seek the displeasure or destruction of their princes, & rather use paul's trade in their preaching. 1. Cor. xv. saying I delivered unto you that which I also received, how the Chryst died for our sins according to the scriptures, & that he was buried/ & that he rose again the three day. Paul saith not, I delivered unto you our ancient father's custumes/ nor yet their & invented ceremonies which had stand so many. C. years. But he saith he delivered that which he received, which was, how that christ died for our sins according to the scriptures & therefore saith paul. Gal. 1. Though we ourselves (saith he) or an angel from heaven preach any other gospel to you than that it have received, hold hiaccursed. O merciful God, what shall we say to those, which maintain the popish mass and ceremonies in the which is not declared one Title, How Chryst died for our sins/ according to that scriptures? For truly the chatholyke fathers abhorred them: even in the primative church. As hereafter thou mayst perceive. And first Castus bishop saith in his .v. book. He the which presumeth to follow the custom in contemning the verity/ either he is envious and malicious against his brethren to whom the verity is opened, or else he is unthankful to God, by whose inspiration his church is instructed. Also Cyprian ad Pompeium, against Steuens epistle, saith. The custom which is risen with some, ought not to let the verity to have less place, to rhintent that the verity should not vanquish. For custum without veriten is ancientness of error. Wherefore in leaning, the error, let us follow the verity. Also Austen in his three book of baptism, the ix chapter. And are also the words of Honoratus Attuca, saying: saying christ is the verity/ we ought rather to follow the verity than the custom. Also Felix bishop saith: let none set the custom before the verity, for reason & verity will always put forth custom. Also. s. Cyprian ad Cecilium in his second Book the third Chapter/ sayeth. If ye do that which I commaunce you/ from henceforth will I not call you servants, but friends. Yea/ and that Chryst ought only to be heard, the father witnesseth from heaven, saying: This is my well-beloved son in whom I delight, hear him. Wherefore if it be so that Christ ought only to be heard, we ought not to care what thing any before us hath esteemed to be good/ but those things which Chryst teacheth/ who was before all other. Neither must we follow man's custom but the verity of God. For the lord said by Esay the prophet. They honour me without cause/ and teach the commandments and doctrine of men. And also in the Gospel, why do ye transgress the commandments of God, to stablish your own traditions? Wherefore (dear brethren) if any one of our predecessors, through ignorance or simplicity: have not observed and kept that which the lord hath taught us to do, either by example or doctrine, it may be reputed to simplicity, and may be forgiven them through the indulgence of the lord. But it may not be forgiven us which now are instructed of the lord: but it is expedient for us to send letters to our companions, that the lords gospel & his doctrine be kept over all, & the wè withdraw us not from that which christ hath taught & done. Here ye see how that catholic fathers are against man's doctrine and ancient custom/ Whose doctrine is conformable with the apostles doctrine, as peter writeth in his second epistle the three Chapt. Remember the words which were told before of the holy Prophets, and also the commandments of us that be the Apostles of the Lord and saviour. truly we have not in the scriptures that the Apostles had any commandment to set forth the mass or any such Ceremony as hath been, and as some are yet in the church, for the Apostles had suffered before any ceremony was received into the church, as witnesseth all ancient Chronicles. For it was Cix. years after christs incarnation, when Alexander made the first holy water. All out the year cxxix Telphorus made the lent. About the year of. ijc. xiv. Cepherinus made or ordained a chalice of glass & made the first Sacrifice. About. ijc. lxx. Felix ordained the hallowing of the altars About. ij. clxxxi. Caius ordryned the pryestes shaven orders. About the year of iij. c. xiii. Sylvester ordained cream and oil to be hallowed of bishops. About an ●o. iiij. c. nineteen. sosynus ordained the halowig of the font on Easter even, and the paschal taper. About anno four c. xiii. Mamercus bishop of Vienna ordained gang week. About anno v. c. xxiii. Felix the four ordained the anealing of that sick. About the year .v. c iiij. Pelagius ordained mass of requiem, for the dead. about an. vi. c. xxij. Benitacius the .v. ordained the churchyards to be sanctuary. About the year of vij c. xxxij. Grigory the three set up Images/ causing the people to honour them/ contrary to a counsel holden in Constantinople by Leo the four Emperor with three c. and xxx bishops. In the which counsel Images were condemned and burned, yea even the very picture of Chryst. About the year vij c. iij. Steven the three caused himself to be born on men's shoulders. About the year of vij c. lx. Paulus ordained church hallowing. About the year. M. lxxiij. Gregory the seven. ordained that priests should keep no wives nor concubines/ and for bad to eat flesh on the saturdays. About anno. M. lxxxvij. Urbanus the two ordained excommunication. About anno. M. c. xcviij. Innocencius the iij ordained anticular confession/ to bring in holy bells holy palm, BEADS and Ashes with all other rained fantasies which (as before is said) ye have not in the testament any such doctrine set forth by christ nor none of his apostles. Wherefore doctor smith and all those which write or preach these unwritten verities to be received by the tradition of the apostles, do belly Chryst and his apostles. For the apostles had suffered and we real dead almost twenty years before the first ceremony was invented, as ye herein may perceive. Wherefore Paul foreseeing (by the spirit of prophecy) that such false and erroneous doctrine should come, giveth warning unto Timo. in the four chapter of his first epistle/ saying/ The spirit speaketh evidently/ that in the latter days some shall depart from the faith/ and shall give heed unto spirits of error and devilish doctrine of them which speak false thorough hypocrisy, & have their consciences marked with an hot Iron/ forbidding to marry, and commanding to abstain from Meats which GOD hath created to be received with giving thanks. Yea and Paul to the galath. saith. as I said before, so say I now again/ if any man preach unto you any other thing then that ye have received/ hold himaccursed. Wherefore (this saying considered) no man can gather by Paul's doctrine but that althose ceremonies before recited, were never received of Paul nor yet of none of the apostles. By the which it followeth that all those which preach these ceremonies to the people are accursed by Paul: for so much as they were not received when Paul preached the curse. Therefore let us repent and believe God's words seeing it hath pleased him to open it unto us, in these our days. For if it had been so plen tyfully opened unto our forefathers: the bishops of Rome and their maintainers could never have prevailed against Christian princes as they have done, neither yet maintained their invented ceremonies, against the which the catholic fathers wrote: even when they were invented as here in appeareth. For Eusebius wrote about anno c lxix. Origen a about ii c. xxv. Cyprian about two c. lix. Chrisostom about. iiij c. xiii. Jerome about four c. xxix. Austen a● about. iilj. c. thirty seven. These men with divers other have written against their traditions/ every one in his time/ as appeareth in their works. But the citasion why that scriptures & these catholic men's works might not take place/ was for lack of the print. For in the primative church, and unto such time that God had sent the print/ it was a great thing for a man to write a bible, yea/ as much as a man might to in his whole life. Wherefore for lack of god's word, the people might nor come to the knowledge of the bishop of Rome's devilish invention. Yea, and we may be sure in case the scriptures had been as plentiful and as leeful to every man/ in the primative church/ as they are now in these our days/ the antichristes of Rome & all their aiders should have had as much to do in the setting up of them as men have now in the pulling down of them. For the holy Scriptures were then in few men's hands so that the Christians had not to establish themselves in Christ, but only by the preachers. And after that that apostles & sincere pachers, were departed to god/ them begun that Romish bishops to establish their earthly kingdom, & to become lords of that whole christian religions, as well over that prices as over their subjects, as it may appear by aunciant chronicles. For in that ten book the vi chap of Eusebius works it is mentioned, how the in that counsel of ●ice held by the emperor constatine that great, wast decreed that the ancient custumes should be kept in Alexandria & in the city of Rome: to wit, that the bishop of Alexandria should have the charge of the churches in Egypt: and he in Rome, of the churches in Rome and about Rome. Now, this Christian counsel being kept four c. years after Chryst/ could not find the Romish bishop. Christ's successor/ but only over the churches of Rome & about rome. I pray you from whence came his authority sense to be called Christ'S successor over the whole christian congregations? if it had come from Christ, this counsel (no doubt) would have found it. Truly I can not gather of whom he received it, unless be received it of that devil that would have had Chryst to fall down and honour him/ as is written Matthew four but Christ had him avoid, but I think Sylvester sent for him and received that which Chryst refused/ and it may well appear to be from thence. For sense the same pope Sylvester received the possessions, which was almost four c. years after CHRIST, he & his successors for the most part have ever sense persecuted the true Christian's and that ye may perceive the setting forth of the scriptures in those days was not for every man/ by the reason it was so chargeable. But it was only a princes work as Chrodoryke bishop of Cirocopolis in the first book of his story the xvi chapter maketh mention of an epistle sent by the foresaid constantine to Eusehuis, the tenor whereof is this. It hath seemed us good to signify unto thee, that thou prepare L. volumes of the scriptures, and pryneye pally those the which thou knowest to be necessary to the institution, doctrine and usage which hath been accustomed to be given to the churches, and let them be written in good Parchment and well trined by good worckmen, having good knowledge in the act of the scriptures. And we also have sent letters to our general gevernove of the provinces, to take charge and diligently to minister all things necessary/ to the restoring of the same volumes, and it to be thy work and diligently to enforce thy self that the same volumes may be shortly ready and counseled as it appertaineth. And further by the authority of our letters, Sealed by us, sent to the we give the power to take and use openly two Charets or carts to cause the said volumes diligently to be conveyed to the city of constantinople. Gentle reader/ here may ye see what pains and charges it was to this noble Emperor to set forth the scriptures, in those days. john Carion saith in the. 3. book of his chronicle that this constantine caused the new Testament to be carried before him for a witness of his saith I pray you wherefore did constantine set forth these scriptures. Truly because the wicked dioclesian the. xxxv. Emperor in the ix year of his reign/ which was about the year of Chryst. 288. as Cation writeth/ did as appeareth in the sevently book the second chapter of Eusebius story cause this proclamation following/ to be proclaimed, which was that the churches of the christians which might be found should be overthrown to the fondations & the books and scriptures burned, and that all those of that religion, which had any dignity or office, should be put forth & remain ashamed, and that those slaves which persevered in the christian faith might not obtain liberty, the occasion hereof was, that the heretic Manicheus, had fowen dissension among the Christians. O Lord have we not had thy scriptures brent in curdayes? If we ask wynchester and London/ they will lay, yea: yea, and so say I to: But ye may believe me, I was very heavy when I heard of it. yea/ and as heavy as they are now sorry that they be printed again. But thanks be to the lord, our kings maiesteacute; may go farther with hundredth pound in printing, than constantine might have done with three thousand pound in writing. For the lack of books caused the bishops of Rome and his aiders to prevail in all counsels sense the first: Yea and in all the twenty-three. schisms past/ to rule all things as they would, and to make what they would, and discalow what they would. But in this, the xxiiii. schism or division I trust the bishop of Rome and all his Papists shall be overthrown through that word of GOD, which by the print is abundantly spread abroad in all Christendom. A work which God never opened to man, sense the world began till the year of Chryst. M iiii. c. lii. which in that year was opened to one called johannes faustius in the City of Magunce or menth in Germany.  
Wherefore let us give god thanks & rejoice that he hath sent us, in these our days, that science whereby all those that love the light may have the same, for a little charges/ I mean the word of God who is the Author of light. By whose light, the kings majesty with his honourable counsel goeth about to overthrow the Pope's masters Missa, the successor of the israelites/ ne husthan. Wherefore/ let us daily pray to that lord the Author of the canonical scriptures/ that he will pro sper the kings majesty with my Lord protector and his honourable counsel/ in the setting forth of his word: So that through his help, they may overcome the enemies of the same his word and of his grace's royalmes and dominions, Amen.  
Finis.