❧ certain little TREATIES Set forth by John Veron Senonoys, for the erudition and learning, of the simple& ingnorant peopell. ☞(::) ☜  
walk not in the statutes of your forefathers, keep not their ordinances,& defil not yourselves with their idols, for I am the lord your god. But walk in my statutys, keep my lawys& do them. xx chapi. of Ezechyell.(::)   

first: how we may well& truly answer them, that ask us, how we know the bible and the scriptures, to be the word of god.  
ii. An exposition of all such places of the scriptures, as seem, to ascribe unto god passions of mind, and human limbs.  
iii. A decleration how the mass crept in first in to the church, and how clean contrary to the scriptures and holy fathers yt is made a pernicious and damnable idol being a very snare and net invented by the dynell, to catch mens souls,& now by the papists, mayntenyd vpholden and defended to pycke poor mens pursis.   

TO THE VORSIPFULL master Wylliam Kynght master of the assay of the kings mayestes mint in southwark, John Verō wysshyth peace, tranquillity of conscience in crease of diuī knowledge& understandeng from the heauenli father, through our lord Iesu christ. So be it  
WE are now come to the, point of maddnes, impiety and ungodliness, that when with al reverence, we should submyte ourself to the most holy& sacrid scriptures contenid in the old& new testament, with in matters of our religion, gods worshipping,& our soulis salvation ought only, to haue place, to be hard& obeid We as vnfaihtfull& disobedient children, not knowing the voic of our most merciful father that so lovingly, in his holy books, talketh with us, being but earth, ashies, and dust, will, with all kind of blasphemy, presume& take vpon us, to call to atriall, examination and iudgment, that most holly, and everlasting spirit of the leaving god, by whose instyincte and divine inspyration, as the blessed a postel saint Peter saith, the holy men of god, haue setforth and written the scriptures for our erudition& learning. For, I beseech you, to what intent and purpose, should we at any time, when with the plain texts of the holy bible, our errors,& perverse oppynions, ar utterly ingulate confonded and overthrown, ask by what arguments, it may be proved, that the bible and the scriptures, be the word of god, except we would attempt the holy ghost? might not men, with as good reason, ask and demand of us, how we konwe that ther is but one true vncreatid, and eternal god, makere governor,& lord of al thnygs? Surely, if we doubt of the one, by god cosequence we must doubt of the other, For what knowledge so ever, at this present time, we haue of the living god, that same onely we haue by the scriptures, left unto us for our coumfort, that by them, we should learn to know and worship god. Now if we doubt of the scriptures, which ar contained in the holy bible, then is the knowledge of god doubtful, and so we ar now in a worse case. than ever the Iues( which never doubtyd of the veritee of Moyses books) ware. now is the hope of our salvation, through Christ clean taken a way& banished from Christen mens hartes, if the scripscriptures begin to be doubted vpon, and to be called to a trial. For how, I pray you all, that demand such questions, shal we know, that christ is come in to this world, forth redemption of all man kind? forsouthe, by the scriptures only, Christ himself asking: search ye the scriptures, for they be they that do testify of me. As if he should said: Yf ye are in doubt, whether I be the true. messiah or not, euolue and read diligently Moyses and the prophetes, and there shall ye finde, that I am he, in whom all nations shall be blessed. But or ever wee go any farther I will( by ther leave and favore) ask them, what they do call the word of god,& what they mean by it? I suppose none other, but that they will call that the word of god, which instructith and teachyth us, that there is but one living god which being without beginning and endyng did creat heaven and earth, and all things that are contained therein. and at last made man in the state of innocency, which after that he was through his own fault fallen, and had broken the commandemente of god, could not be restoryd, saving onely by the seed of the woman, Iesu christ, the very son, both of god and man. He onely with his death did over come death and with his life did reduce and bring life again unto us, by whose doctrine and spiritual light, we being illumynated? do love god as a father, fear him as a ryghtouse judge, worworshipe him in faith, hope, charity and innocency of life, as a most holy lord. Of him, we do look, for a grantuyte and fre remission of all our sins. aresurrection or rising a gain, of our mortal bodies at the day of iudgment, and for life everlasting in the world to come. this, I think, they will say, is the word of god. But the scriptures which are comprehendyd in the holy bible do teach this. Ergo by good argument, the bible is the word of god. And verily whosoever holdeth opinion to the contrary, he is not of god, but of the devil the father of lies. The devil from the beginning, as holy Ambrose saith, did study, labour and endeuore himself, to inuerte, deprauate, and wraste the scripscriptures of god, to make thē doubtful and of no authority among men. which thing, he did fryst by himself, when he did precypytat, and cast headlyng our fryste parentes in to all kind of misery, and now at this present time, doythe most busily by his lymmys, to the utter subversion, of Christs gdsspell, if such blasphemous, questions be suffered to be demandyd. For what they do mean that so busily demand, such questions, the very blind and ingnoraunt; may easily perceive. If any man, being asked such a question, doythe parchaunce answer, that he knowithe the bible to be the word of god, because that the church hath alowyd it: straight ways ast houghe they had gotten the victory victory vpon a hundred thousand of there ennemys they exaulte& leap for joy, saying: that ergo the autorytey of the church, is above the scriptures. Which thing they go about to confirm by the saying of saint augustine, evangelio non crederem, nisi me ecclesiae catholicae commoveret autorytas. that is to say: I wolde not believe the gospel, except the authority of the catholic church should move me to yt. These words are found in the book, that he did writ against the epystyll of an herytycke called. Manichaus. But I would, that the meaning of the author were better considered,& looked vpon And surely, it should appear, that saint Augustine did speak of that church, which did obtemobtemperate and obey the gospel. Therfore with august high, and excellent words, he doth attribute and ascribe unto the church not as they do falsely interpret, judicial autoriti vpon the gospel, but the commendation therof. For it followeth in a neither place: unto whom I haue obeyed, asking: believe the gospel, why should I not be obedient unto them asking: believe not Manicheus? Lo here, thou hast, what commendation of the scriptures, augustine did reaceuye from the church, and how it did move him, to give, credence to the gospel. Then it followeth of nessecite, that the church did believe the gospel or she commaundyd or mouyd him, to give creadence to yt. read the iii. chapter of his book of the confessions, & than shal see that they do most vngodli, that go about by this holy mans saying, to prove that the authority of the church is above the scriptures, which thing. although I might well& sufficiently prove, both by his sayings,& writings, in many& sundry places of his works, yet because I will not be to tedious at this time I will omit thē& come to alater Doctor which is called John, Gerson Channcelour of Paryse, which ded live in the year of our lord Mcccc. xxix. He, after that he did prove by the true and holy scriptures that the prymatiue church was to be preferred unto the church, that was in his time,& that it was not lawful neither for the bishop of Rome, nor for the church to alter and immutate the ordonancys of christ, and of his apostelles, as many men did foolishly& doubtingly( for these be his words) affirm and asseuere: incontenentely after did bring in and infer, that this saying of saint augustine: I wolde not believe the gospel, except the authority of the catholic church should move me to it, ought to be understandyd of the primitive church, which is the congregation of them, that did see christ, did hear him, and ware wytnessis of all that he did or said. This ye shall find in his book of the spiritual life of the soul, the second lesson, and seventh corrollarye. And in an other place he doythe inuerte& turn this saying: I wolde not believe the gospel except the authority of the church should move me to it, after this maner, saying yt may right well be said also: I wolde not believe the church, except the authority of the gospel should compel or move me to yt, Therfore I think that this place of this holy docture, will but slenderly help them, that take occasion thereupon, to prefer the authority of the church, unto gods word& his scripturys. Which thing shal. more manifestly appear, by this my little treatise, that I haue here setforthe and intitulyd: How wee may make answer to them, that ask us how wee know the bible, to be the word of god. In it I do briefly but with manifeste and plain textys of the scriptures confute them, that ask any such questiones, or that by the answer that is made, do gather that the authority of the church, is above the word of god and the scriptures. whereunto I haue addid the exposition of al such placis of the scriptures, as seem to ascribe unto god, passions of mind, and human limbs. Which wylbe to the simple and ignorant reader, a godly documente to a void, the gross heresy of the anthropomorphites that by the occasion of such placys, being perversely vnderstandyd, did hold an oppinyon, that god in his divine essence, hath limbs, as mortal men haue. This heresy did first arise& spring among the solytarye persons or monckes of the deserts and wilderness of Syrye& egypt And so by little& little did increase among them, that at length there was like to be great shedyng of blood for yt. But lately I did chance to red a certain book, setforthe by a famous clerk being yet a live wherein, he doth go about to prove, that god by such maner of speakynges and phrasys did of, fo his merciful kindness show unto mortal men, how and after what fashion, they should, make his image symlytud and lycknes: And to corroborat this his godly saying, he doth alege the xviii. chapter of Genesys, where the lord saith: The clamour of the inhabytoures of sodom and Gomore, is multiplied etc. Thehfore I will come down, and see, whether they haue fulfylyd in dede the clamoure and cry which is ascended and come up to me. And again the seventh of Exodus: I will extend and stretch forth my hand vpon egypt. To come down, saythe he, and see, doth belong to him, that hath feet, eyes, and hands. More over he doth bring the holy sayengs of the holy phrophit david, which in the xvi. psalm sayethe: here my prayer with thine ears And in the l. psalm. turn away thy face from my sins. By the which sayengs( as this man doth affirm) god wyllith us to make a simulachre or lyekenes of him, to the intent, that we should remember him the, better. Is not this( I beseech you, good Christen readers) a godly doctrine? not onely conform and agreeable to the heresy of the Anthropomorphytys, but also most consonant, to the pernitius idolatry of the Gentills? Oh that when such thoughts& cogitations come in to our breane, we had always before our eyes, this saying of saint paul: when they counted, themselves wise, they became fools, and turnyde the glory of the immortal god, unto an image, made not only after the similitude of a mortal mane, but also of birds. etc. Is not god in the scriptures, called a lion, and a lamb? Why may we not then, by as good reason, figure him, after the likeness of a lion, and of alambe also? In many placis of the old testament, he doythe forbid us to make any grauē image or likeness. first in the xx. of Exodus. Thou shalt not make to thyself any geauen image etc. In the sixte& xx. of LeLeuiticus: ye shall not make unto yourself any image or lickenes. The xx vii. of Deuteronomye. cursed is that man, that maketh any caruyd, and moltē image etc. By such and many other placys both of the old& new testament, we may gather( for as Lactantius in his second hook of divine institutions and xix chapter saith There can be no religion where any likeness or image is. again: The simmlachres saith be, or images do exclude all godliness) that it is not the will of god, that any likeness or image for that purpose and intent that he doth allege( for the scripturys onely are the means to put us in remembrance of god to make us to know and worship him) should be among vs. And that in such placys, as the for said learnyd man did bring for himself, god speaketh unto us Anthropopathos, that is to say, humano morae, after an human sort and fashion, submyttyng himself to our imbecillitye and weakness, as that most holy doctor saint augustine doth testify, in his book of the divine essence, out of the which I haue transslatyd the expositione fo the above rehersyd placys, to arm and fence the simple reader against such carnal thoughts and imaginations. ye shall haue farther more annexed unto these a declaration how the mass crept in to the church of christ& hath bē made contrary to the scriptures and holy fatheres a pernicious and damnable idol. which I haue thought now at this time, that the papists do hope so earnestly to see their adhomynation up again and in the same veneration that it hath ben afore, necessary to be setforth, most sorofully lamenting& bewalyng in my heart, that it is yet of so many men, against their own consciencys knowledge& understanding, so styfly maynteynyd upholden,& defended. verily we do in this matter want the spirit of that most holy prophet Elias Which if he were among us wolde surely say: Howe long halt ye between ii oppynyones? If the lord begod, follow him if Ball go after him. What I do mean by this, all Christen harts perceive and understand But surely yt is a marvelous and a wonderful case, to se how the devil, hath craftily behauyd himself in this pageant and play. yt is not unknown unto all christyen men, that the sacrament of the body and blood of christ, was institutyd of the lord to put us in remembrance that throwgh his death and passion we ar reconciled unto his father, which at all times, for the love that he beareth to his son, is ready to help and succour us, as his children and coheyres with his son Iesu Christ. therefore when any great plagues did chance unto the people of god for their sins, or for the trial of ther faith, as pestilenc death of their friends& catell unseasonable wetheres, hunger and famine etc. the devil going then most craftily about, to bring them to desperation,& to persuade them, that they ware clean reiectyd cast a way& for saken of god: They ware wont to come all to gether with mourning and lamentation confessing their sins, and to arm and fence them selfs, against the temptations of the devil, which all ways did study, but thē most esspecialli when they war plagind to pluck a way from their hartes the hope and trust, that they had in god, through our lord and saviour Iesu christ, did reaceyue the pledge of the atomment, which is between us and god the father. Where vpon by the subtle craft of the devil& of his lymmys so many kinds of masses did sodainly spring in the congregation of god. As masses for pestilence, for fair weader, for death of catyll. etc. which by the byshope of rome and his Auernalls( I should haue said cardynalls) ware inuentid and excogitate, to spoil widows and fatherless children, and to turn the goods of the poure in to their syngulare, and pryuat profit as it shall more plainly appear in this declaration of the mass which with the above rehersyd treaties, I do depreciate offer and nuncupate unto your good maystership, as unto him that with all his heart, loveth the word of god and his holy scriptures detestith abhorrith& hatyth all vain superstition idolatry and deuelysh invention with this rabblement, of doom ceremonies, setforthe onely, by satan and his ungodly ministers to bannysh out from the comgregation of the holy saints that most wholesome seed of the soul, which is the gospel of Iesu christ, whose holly& divine spirit do rule govern and guide you with your loving spouse your wife in al affairs that ye go about, that what so ever ye do, may be to the glory and salvation of your souls.  
written at hackeney the year of our lord. M. D. xlviii the xxvi. of may.  
If there come any unto you,& bring not this doctrine, him receive not in to your house, neither bide him god speed. For he that byddyth him, god speed, is partaker of his evil deeds ii. epistle of John.  
If Manycheus: Marcyon, Valentinus, or any of the gentylls doythe come to the, saying that the matter whereof all things are made was afore the creatyon: say unto him: In the beginning god did create heaven& earth But what if he will not believe the scriptures? abhor thou him after that as furious& mad. For he that will not believe the creator of all things,& goyth about to make the truth itself a liar what pardon is he worthy to haue etc jo Chrisostum in the ii. homily vpon Genesys.(::) ☞ ❧ ☜  

How we may well& truly answer them, that ask how we know the bible to be the word of GOD.  
BE cause that many now a dayes, being with manifest and plain scripturys conuictyd of error, not onely will not return, and be couertyd, but most blasphemously speaking against the holy and sacryde scriptures, ask, how we know them, to be the word of god? and if any christian man, doth answer them, that he doth know and believe, that they be the word of god, because that the church hath alowyd them by and by do object, that ergo, it is lawful for the church or congregation, to set forth traditions laws, and articles of our faith which ought with no less reverence to be observed, and kept than the above rehersyd scriptures: I will here according to my little talent, first and formyst show what the church of Christ is. Secondarlye, whether it is lawful for the church, thowgh it hath a lowid and reaceyuid the canonical scriptures, to add any thing unto them, or to mynnysh any thing from them and so to make new laws and statutes without or against the scriptures? The which thing being done, I trust that the blasphemy of such persons shall be well a batyd. The church therfore, although outwardly it is taken, for the congregation of all them, that custommably come together, to preach and hear the gospel, of Iesu and also to minister& receive the sacraments instytutyd by him, whether they haue the true faith or not: yet t, the true church, is the congregation of them onely, which do believe, truly in Iesu christ, and haue indeed his holy spirit in them: For paul wryttyng to the Ephesyans saythe: he hath made christ above all things, the head of the congregation, which is his body and fullness of him, that fyllyth all, in all things. And to the Corrinthyans he saith ye are the body of christ& his lymmys, every man according to his 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 already condemnyd. And again. If a man abydeyth not in me, he is cast forth as a branch, and is wydered, and men gather it, and cast it into the fire. etc. And also, saint paul saythe: he that hath not the spirit of christ, he is not his. Therfore they are onely to be counted the church, that truly believe in christ, and haue verily his spirit in them. To this may be addyd the saying of paul, which thus in the epystell to the Ephesyanes descrybyth the true church, and spouse of christ saying: christ so loved the congregation, that he gave himself for it, to sanctify it being clensid in the fonntai● of water, throwgh the word to make it unto himself, a glorious congregation, without, spot or wrynckele, or any such thing, but that it should be holy and with out blame. A like desdescription of the church shall ye finde in esay the prophyte which saythe: O jerusalem, city of the holy one, put one the clothes of thy glory, for the vncercumsysed and vnclean shall not presume any more to go through the. wherefore he that is without the true faith in Christ Iesu, and hath any wrynckele of infydelytye, in his vncircumcysyd heart, though outwardly he seemeth, to be the chyfe membre of the church yet not with, standing, he can not be a true member of it. I confess and grant, that they that believe truly in christ, are subject to many infirmities in this life. where fore they haue need to pray daily: O LORD cleanse me from my hidden sins. And for give us our trespossys. Yet not withstanding, because that they believe in Christ, they haue in christ, through faith, remission of their sins, and are reputyd and comptyd in the sight of god, for Christes sake, ryghttuous, holy and irreprehensibel therefore as thes ar not for, their infirmities, reiectyd from the body of christ, which is the congregation, because that they recognyse their infyrmyties and believe that for Christes sake they are not imputid unto them, and so every day study with the help of the holy ghost to over come the devil, the world and the flesh. So they that haue their hartes vncyrcumcysed, with infydelytye, though outwardly to the world they do seem to bee enduyd with great holynes& sanctity, yet not with standing because that they want the true faith in Iesu Christ, that is to sai, because that they believe not, that for christes sake, they haue free remission of their sins, they can not be true members of the congregation. Now ye haue hard, what the true church of Christ is. Now let us se why we do receive and admit the gosspelles of matthew, Mark, Luke& John, and other caconical scriptures, but will not receive the gospel of Nycodemus, Barnabas and of other such persons. We shall well and truly answer, that we receive the above rehersyd, because that the true and catholyck church hath alowid and approuyd them. and again that wee do reject and refuse the other, because that the true and catholycke church hath dysprouyd and rejected them. For christ promyssyng to his congregation his continual presence saythe: Where ii or iii. shallbe congregatyd and assymbled in my name, there I am in the myddeste of them. And when he should depart bodily from his church, he did say: Lo, I will be with you always, till the consummation or end of the world. if therfore Christ is always present with his church: truly when the congregation, with the spirit of christ hath iugdyd that some books ought to be receauyd& some to be reiectyd, this iudgment and sentence of the true church of christ, ought to be had in no less reputation, ought to be no less estymed or regarded than yf Christ had thus decreed and instituted himself. For paul writing of the true and faithful congregation of god, speaketh on this maner? The congregation is the pillar of the living god, the stablyshement of the verity and truth, Who would not therfore give credence unto this true church approuyng these iiii. books of the gospel, and other canonical scriptures? What shall we say? Not onely this true congregation, but the hypocrytycall church also, which in this world mynglyd with the true, and hath onely ā outward show of godliness, did ever openly approve and a low these books that wee call canonical. For in the universal congregation, no man, whether he was of the feigned membres or of the true, ever doubtyd of the verity of those books. And truly the commune, assent, not onely of the good and faithful, but also of the wicked and unfaithful, ought to be a weighty, and infallible wyttenesse, that these books are truth and verity. Sythe therfore that the true church, the spouse of the living god, hath delivered unto us these iiii Euangelystes, with the other canonical scriptures let us so receive them not asthough they were delivered unto us, by mens hands, but by the hand of god,& let us observe and keep such things, as are written in them not as means dreams, but as the very oracles and commandments of god. What then? they will parchanuce say unto me: yf we must receive the scriptures, because that the church hath delivered them unto us, hath not the church authority, to make new decrees, to change the scriptures, to alter the commandments of god, to abrogate the old and instytute new, yea and to make also new articles, of our faith which of nessescitye we should embrace, adore, and receive, as the very oracles and word of god? No truly for though the authority of the holy and apostolycall church, is very great, as that which hath for her head Iesu christ, the son of the living god, and the holy ghost, for her school master, yet not with standing, that authority is not granted unto the congregation to any liberty against the word of god, but to obedience towards god& his scriptures. A power, I say, is given to the church, but not so free, as many men make yt. It is circunscribyd and with holden, within certain limits and bounds. For as christ saythe: The holy ghost, which my father shall send in my name, will teach you all things, and bring all things into your remembrance, What? indyfferently all things, that any manes wit can imagine or think? no. But what so ever saith he, I haue told unto you. Iohu xiiii. The spirit shall not teach you things contrary to the gospel, which I haue preached unto you, but that same self gospel, that I haue told you of, whiles I was yet present with you in this world, he shall interpret and expound unto you. And in an other place saythe Christ: All power is given me both in heaven and in earth. Therfore go ye, and teach all nationes, to keep and observe all things( not those things, that this or that sophist shall dream out) but what so ever I haue commandid you. For that with is spoken in ā other place: what so ever ye shal bind vpon the earth shal be bound in heaven& what soever ye shal louse vpon the earth shal be loosed in heaven, that, I say, doth not give authority to the congregation to make at their own pleasyr, of sin righteousness, and of ryghtuousnes sin, to call evil good,& good evil to make darckenes, light,& ligh darckenes. But by this saying, the gospel of Iesuchrist, setforth by manes mouth, is consecratid in to ā heavenly& divine voice, that we may be certified, that the gospel, which is preechyd in the church of Christ, touching the remission of sins, through faith in Iesu christ,& also touchying the damnation of synners, for their infydelytye, should none otherwise be obseruyde of us, than if the angels of heaven, or the father himself, the son and the holy ghost, had preached it unto vs. That the saying of christ may be veryfyed, which saith: He that heareth you, heareth me, and he that dysspysyth you, dysspyseth me, and he that dispysyeth me disspieth him that sent me. And these things doth Christ say not because that he wolde haue all the sayings and words of the apostells to be taken for his. For he hath prescribyd unto them& tawght before what they should preach, saying: say ye that the kyngdome of god is at hand. wherefore, whosoever hearith of the apostellys those things, that they hard, and lernyd of christ, he doth not here an yearthly, but a heavenly, not mans, but gods doctrine. For that cause doth saint paul writing to the Galathyans say. If we or an angel of heaven, should preach unto you an other gospel, besides that, which we haue preached unto you let it be a cursed. And because we should not think, that paul had spoken it rashly, he repet it again saying: even as we haue said unto you, I say again: If any man doth preach unto you, any gospel besides that, which ye haue receauyd, let it be acursid. How should then the church( which thing neither the apostylls, nor the angels mougt do) presume to alter the scriptures, to institute other precepts, and make new articles of our faith? is not this congregation renewid, by the word of god? ye be( saith saint Peter) renewyd, not of mortal seed, but of immortal, by the word of the living god, which abidith for ever. But the word of god is couteinyd in the scriptures. How can it be then, that the church should haue authority, to change the scriptures, and fain or invent anew word of god? except parchaunce she will turn and tnansforme herself, in to the church of the malyngnanntes. For that, that the church doth approve and allow the scriptures, it is done, not for any authority that the congregation hath vpon the word of god, but by the way, of witness, Christ himself saying. ye that haue ben with me, from the beginning shall be wytnessys unto me. And in an other place: ye shall receive virtue and strength, after that the holly ghost is come vpon you,& then ye shall be wyttnessys unto me, not onely at jerusalem, but also throughout all jury, and Samarya and finally to the utter most borders of the earth. What then, haue the wyttnessis any authority, to change the truth, or to add any thing to the truth, or minish any thing from it? nothing less. For if they will be accomptyd faithful wytnessys, they will keep themself within the bounds and lymmytes of the knowene truth, and so to testify of it that they shal not add one iote unto it, nor minish one iote from it. Sythe therfore that the church doth approve and a low the scriptures and the gospel, of Iesu Christ, not for any authority, that she hath vpon goddes word, but much rather by the way of witness bearing, she may not leap over the enclosures or hedgys of the gospel,& set forth to the audience what soever pleasyth her in stead of gods word. For the church is no mistress, but a seruant and a handmaid. Paul saying: The church is subject unto Christ. again the scriptures, is as if it were a seal, wherein the image and effygure of our lord Iesu Christ, is graven for the scriptures ar onely the means, whereby we may through faith, as if it were face to face, know our saviour Iesu christ▪ as he saith himself. search the scriptures for they be they, that testify of me, And in an other place so it is written, and so it be bouyd, Christ to suffer, on the thrid day to arise from death and that penance and remission of sins should be preached in his name among all nations. Now as a true seruant, doth know the seal of his master, and can discern the true seal from a false, and conterfayet seal: so doth the church approve the true scriptures, which is the seal of Christ, and reprove the false doctrine, which is the seal of Antichrist. But who wolde bee so mad to say, that a seruant may change& alter his maisteres seal and conterfayt a new because that he knoweth a difference between the true seal& the false? much more mad and out of their wyttys ar they that do openly affirm, that the church may alter the scriptures, set forth new precepts,& make new articles of our faith be cause that it gyuith sentence and iudgment, between the true and false doctrine. is not this to alter and change the voice of the true shepherd Iesu christ? Many more placys out of the scriptures, I might here bring to confirm this article, except I should keep them till an other season, when with the leave of god, I shall more at large dispute of this matter.  
NOW haue I showed what the true church of christ is, and how we konwe and believe that the holy and sacred bibles he the word of god, because that the holy and catholycke church hath alowyd and approuyd thē And yet never the less how it is not lawful for the congregation to alter one iote of the scriptures, and word of god: except they will apply unto the church, that blasphemous saying of the king of Babylone: I will ascend in to heaven, and set my seat above the stars of the living god, I will climb up a boue the height of the clouds& be like unto the hygheste. Let us therfore remembre that we ar men, not autores but witnessis of the scriptures, not hedes but membrs of the church not mastres but ministers& servants of our lord iesu christ. Let us embrace with both arms this wholesome doctrine let us reaceue these precepts,& commanndentes of the living living god, and be obedyente unto that faith, that hath ben prescribyd and taught, by the prophetes and the apostells, reciectyng and excomunicating, all mens doctrine inventions and dreams and so we shall obtain salvation through our lord Iesu christ. To whom with the father& the boli ghost bepraise glory& honor for ever. So be it(::) ☞ ❧ ☜    

How the placis of the scriptures, that seem to ascribe unto god human passions and limbs ought to be vnderstandyd, a doctrine wholesome to avoyde the gross heresy of the Anthropomorphytis. {inverted⁂}  
when we do red any where in the scriptures that god is subject to passions, or that he hath human lymmis, as a head, hears, eyes, and such like, it ought not to be vnderstandyd carnally,& after the history of the letter( as the Iues and many heretics do, which taking al things carnally, do think that god is both corporal and local, that is to say, that he hath both a body, and is also conteuid within a certain, and circumscribyd place) But all things thus spoken, must be spiritually vnderstandid, and confessyd: For whosoever beleuyth that god hath human lymmis, or that he is subject to any motions affects or passions of mind, after an human sort, or as a man is, he without doubt forgeth in his mind, and his heart, idols.  

Therfore by the head of god we ought to understand, the very same self essence or being, of his divine godhead, which precedith, or was before all things, and unto whom al things are subject.   

By the hears of his head we must understand his holly aungells or vnyuersally all his elects and chosen. wherefore daniel in the vii. chapi saythe: I looked till the seats ware prepared, and till the old agyd sat him down, his clothing was as whit, as snow, the hears of his head like the pure wool. For what so ever is signified by his whit clothing, that same thing is signyfied by the hears of his head, that is to say his holy angels, and the company, or multitude of his holy elects, which are whytyd in the blood of the immaculate lamb.   

Yt is said that god hath eyes, because that he seeth all things, and that nothing is hidden from him, in whose sight, as the apostelles saythe-no maner of creature, is invisible. Heb. iiii. For all are open and manifest to his eyes. Other wise the eyes of the lord do singnify his gracious looking, as we haue in the psalmeis. The eyes of the lord are vpon the righteous. And sometimes the eyes of the lord ar taken for his commandements whereby the light of knowledge is ministered unto us, as it is wrten the xviii psa. The commandement of the lord is lightione, giuing light unto the eyes.   

The eye lydds of the lord are taken either for his hydden and incomprehensible events, or for the spiritual understanding of his holly and sacred books. whereof it is written in the psalmys: his eye lydds do examine, that is to say, try& prove the sons of men.   

Yt is said that god hath ears be cause he hearith all things, and that nothing can be kept in silence from him i. chapter of wisdom: The ear of heaven hearith all things.   

The nostrils of the lord, at taken for his inspiration in to the hartes of the faithful as we haue in the second book of the kings and xxii. cha Smoke went up from his nost relles, that is to say, a lachramouse and weeping compunction of the penitent person, through his inspiration and moving.   

The face of god, is unto men the knowledge o● his deity or god head 79 psalm. O lord show thy face unto us,& we shall be sauyd, that is to say give unto us thi knowleg. This knowledge by the son of the living god, was in the later dayes brought unto men. otherwise the face of god doth signify the inuysible essence, of the diuinytye and godhead of the son of god, wherefore, he himself answeryng, by the angel unto Moyses did in the xxxiii. of Exo say: Thou shalt see my back, but my face thou canst not see. as though he should say thou shalt in the later daies see mine in carnation, but thou shalt not be able to see my god head.   

The mouth of god, is the son of god the father, that is to say: Christ our lord of whom jeremy in the first chapter: of his lamentations. in the per sone of the Iues doth say: because that we haue prouokyd the mouth of the lord to wrath. O therwyse the mouth of the lord is taken for his word and commandment, viii. cha of esay. The mouth of the lord hath spoken it.   

The word of god is the son of god the father, by whom all things ware made as we haue in the psalms: by the word of god the heauenes war stablished. again: he hath sent his word and healed them.   

The tongue of god doth mistycally signify the spiritee, by whom, god the father, doth open unto men his secrtes wherefore he saith in the xliiii. psalm: My tongue is the pen of a redy wrytter.   

By the lips of the lord, the concordaunce of both the testaments, is vnderstandyd of the which ii testaments it is written, in the xvi. of the prouerbys: divination or prophesy is in lips. etc.   

The arm of god the father, is taken for his only be gotten son, of whom Ieremyas in the xxxii. cha speakith after this maner:& now, thou my lord god, with hast brought out thy people from the land of egypt, with a strong hand and streytchyd forth arm. The son of god the father is therfore called his arm because that all the electis are upholden and mayteyned by him.   

The right hand of god the father, is taken for his onely begotten son, of whom in the person of the man, that he had assumptyd& taken vpon him, as it is written in the spalm The right hand of the lord hath done virtue, the right hand of the lord hath exaltyd me. O therwyse the right hand of the lord signifieth the glory of the father that is to say, everlasting be atitude or blessed fulnysse. 109 psalm Set on my right hand The right hand of god is also taken, for all the chosen creatures, as by the left hand we do understand all reprobate creatures. as devils and ungodly folkes.   

The hand of god the father, is taken for the son, because that by him allthings ware made. otherwise by the hand of god, his power is vnderstandyd, of the which power, it is written, in the xviii. of IeIeremy: as the clay, is in the hand, of the potter, so ye, O house of Israell, ar in my hand, Thirdly the hand of the lord is taken for his scourge. i. cha of Sopho. And I will stretch forth my hand vpon jury and jerusalem. again. job. xix. chapter The hand of the lord hath tuochyd me.   

The finger of god, singularly, is taken for the holy spirit by whom the law was written in the ii. stony tablles in the mount Synay Luck xi. if I do cast out dyuells with the finger of god.   

But the fingers of god, in the plural number do be token the holly prophetys, by whom the spirit with his inspiration did write the books of the law and the prophetes. viii. psalm I shall see thy heauens, the works of thy fingers By the heauenes, we do understand the books of the lawe and of the prophetys, by the fingers, the holy prophetes.   

The image of the in vysible father, is his onely begotten son. The apostyll in the first chapitir. to the Collosenssys: which is the image of the invisible god.   

The hart of god the father, doth be token the secret of his mystical wisdom, as we haue in the xliiii. psalm: My heart hath endytyd a good matter.   

Yt is said that god hath wings, because that he, as tenderly, and as louynly as a bird, doth gather under his protection and defence his electys and chosen, as if it were chickens, broodynge and fosterynge them, as we haue in the psalms: defend and keep me, under the shadow of thy wings.   

Yt is said that god hath shoulderes, because that he doth bear us, his weak membres patiently, as if it were vpon his shoulders, protecting and defending us 90 psalm: he shall shadow the, with his shoulders, and under his wings, thou shalt put thine hope.   

The belly or womb of God, where of it is spoken in the 109 psalm, is taken for the secret orygyne of his substance or of his divine knoledg. otherwise it doth signify his incomprehensible& hidden iudgments   

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

The feet of, god ar the establishment of his virtue& power, because that he is present in all placis, and that al things are under him. esay lxvi: heaven is my seat etc. otherwise as by the head his divinity, so by the feet, his man hood is signyfyed viii. psalm: Thou hast put all things under his feet, sheep& oxen again by the feet of our lord Iesu christ, his holy preacheres are singnifyed. as we haue in Deutero. They that approach& comenygh to his feet shall receive of his doctrine.   

The clothing of the son of god, is other whylles taken, for his flesh, that was assumtyd of his godhead. Esa●y xxxvi Who his he that cometh from. Edome with embruid clothing of Bofra. again his clothings ar taken for his holy congregation, which through faith& love, is conjoined with him.   

By the vpper garment or clok of god, the fore said church is right well vnderstandyd xlvi. Genesys: he shall wash in wine his stolen( that is to say: his own flesh, in the blood of his passion) and his vpper garment, in the vine grape that is wit, is church.   

The calciamentes or shone of god, do mystically signify his incarnation, which he did vouchsafe to assume, and take of the mortalytie of mankind lix. psalm I will extend and strecth forth my shone to I dumea, that is to say: I will declare mine incarnation to the people of the gentiles.   

The goyngs of the lord, do signify the coming of the son of god in to the world, and his returning again unto his father, the lxvii. psalm Thy goyngs O god, did seem unto me, the going of my god, which is in the holy place.   

Yt is said that god did ascend up, when the son of god did carry up in to heaven, as captyne the flesh, that he bad assumptyd and taken of vs. lxvi psalm. he ascendyd up, on high, and did lead captiuitye with him captyne.   

Yt is red that god hydyth his face, when he doth hid and clean with draw his knowledge from certain ungodly persons, according to their demerytes& deservings as we do se now already fulfyllyd among the Iues.   

We say that god showeth his face, when with his gracious looking he doth insinuatte himself by a secret inspiration, in to the hartes, of the faithful and doth pour in to their minds his love   

WE say that god setith, not that he doth set after an human sort or as a man doth, but that he puyssantly reigneth over all reasonable creatures( which rule& governance is betokenyd by his setynge) xl vi. psalm. The lord shal reign over al nations, god setith vpon his holy seat. We say also that god setith vpon cherubin, which is expoundyd: plenytude or fullness of science, knowledge and understanding, or elles multitude, whereby his holy aungells are singnyfied or the soulis, of spiritual persons, in the which god doth invisible reign, govern and rule. For he setith in thē that are fule of knowledge and love. Prouerbya. The soul of the righteous is the seat of wisdom.   

We do red that god doth descend, and come down in to this world, when at any time he doth work some new, and vnderfull thing with was not before, as when the son of god came down, and did take very flesh, of the vyrgine Mary for our redemption. Of whose coming down, we haue in the xvii psalm: he did bow down the heauenes and came down and darkness was under his feet. he did bow down the heauens. For before his coming, he did send his angels messangeres and prophetes to declare unto men his coming There was darkness under his feet, because that ungodly men, being excecatyd and blindyd with their own malice could not understand nor know his in carnation, nor yet at this time can.   

WE say that god standyth, when he doth stay bear up and sustain the weak, till amendment of life through him, do come. Abac iii. he stood and measurith the year thee and did louse the nations, that is to say: he did stand to help and lousyd them, that did believe in him, from the bounds of their sins.   

Yt is said that god passithe forth, when he departeth from the hartes of certaine persons for their infydelytye, and passeth forth to other. as from the Iues to the gentyllis and from the herytickes to thē that are of right opinion and iudgment which thing he is wont to do, not locally or visybly but invisibly, according to his secret and righteous iudgment.   

WE say that god walketh, not that he goeth up and down from place to place which thing to believe, is ungodly, but his walking is to delight in the hartes of the sayntes as it is written: I will inhabyt& walk in them, I will be their god, Or elles god doth walk, when he goythe from place, to place, in his preacheres.   

GOD doth speak, when he doth inuysibly with out any sound of voice or any other noise inspire in to the hartes and minds of the sayntes, his will, and right under stanvnderstandyng of scriptures& word, or when he doth reveal things to come unto his holy prophetes, which speaking of god is taken three ways. first by a subject creature, as when he did appear to Moyses in the fiery bush, to Abraham Isacke and jacob and other holy men, to whom it pleasyd him, to appear in his aungells. secondly in dreams, as to Iacobe, zacharye the prophet, and to Iosephe the husband of Mary to whom he did reveal his secrets thirdly when he neither by visible creaturenor by dream, but only with a secret inspiration touching the hartes of his saints, doth make them to speak as we do read in the books of the prophetes, where the prophetes them selfs being suddenly inspired with the holy ghost. do cry out saying: The lord saith this,   

WE say that god seeth, when he doth approve any good actys, as wee haue in Genesis: God did see all things that he hath done and they ware very good, that is to say: unto them that haue vnderstandyd, he did show that they be good, otherwise he doth see, when he doth reprove the evil facts of men, as we haue in the lix chapter of esay: The lord did see and it did appear evil in his sight or in his eyes. thirdly he seeth, when he maketh us to se, and to know 138. psalm: prove me, O lord and see my heart. again: See if the way of vnryghtuousnes is in me.   

WE say that god knoweth, when he maketh us to know, as he saith himself to Abraham xxii. chapter of Genesis. Now I know that thou fearyste the lord. For he that knoweth all things before they bedone, doth not by process of time come to knoledg, as men do, but by his examination trial, and prove, he maketh men to know themselves which before, knew not what they ware as we haue in the xiii. of duty. That I may know and prove, whether they keep my comaundementes or not.   

Yt is said that god doth not know, when he doth reprove certain wicked and reprobate persons. Lucke. xiii. I know not from whence ye are, go ye from me, that worcke iniquity.   

WE say that god is full of zeal, when he doth chastise, punish and scourge them, whom he will not haue to perish, and by scourgynge doth bring them again unto him Or ellys we say, that is full of zeal, because that he sufferith no sin unpunished.   

WE say that god is angry,( not that he be subject to any passion of mind, which is unpossible) when he taketh just vengeance vpon ungodly synneres, which just vengeance, is called the wrath& fury of god.   

Yt is said that god repentithe, not that he after an human sort repentyth himself, of any thing that he hath done before. For how cāe he that knoweth all things, before they bedone, repent of any thing, that he hath done afore? But the repentance of god, is to change the things, that he hath appoyntyd decreed and determinid, or to change the good, that he hath begun, into evil, or the evil in to good as we read of Saule, that god did repent, because that he made him king. And this mutation of good in to evil, and of evil in to good, which is done by his secret& righteous iudgment, either according to the rigour of his justice, or according to his mercy, is called the taunce of god   

Yt is said that god repentythe not when he doth in no wise change or alter the things that he appoyntyd decreed and determined. psalm. The lord hath sworn, and he shall not repent, thou art a prest for ever after the order of Melchysedeche. The son of god was a priest, not after his divine god head but after his humanytye, in the which through his passion and death, he did offer himself a sweat sacrifice unto god the father being both the priest and the sacrifice.   

Yt is said that god forgetethe when he sheweth no mercy vpon ungodly synneres, which is not done for any cruelty, that is in god, but according to his secret and righteous judgement.   

WHen we do read that god doth harden and indurate the hartes of certaine persones, as it wryttē is of pharaoh, we ought not to understand that god almighty doth through his whoever, hardene their hartes which is ungodly to believe, but that god, according to their deservings, or for their demerytes doth not take a way, the hardness of ther hartes, which they nourryshe, with doing& perpertyng evil, asthowghe he should endurate them, because tbat he sufferythe them to bee enduratyd.   

WHan we red that god, sleapyth, it is to be vnderstandid of the onely begotē son of god with vouchaffe to die for us in the flesh, whose death was right well called a sweet sleep. Otherwise god sleapith when faith in the prosperytye of this world sleapythe in the hartes of the faithful, this sleapynge did our saviour syngnyfie in the iiii. of matthew when he did sleep in the shype Or elles god is a sleep, when in afflyction and trouble, he doth dyfferre to help and succour his electis and chosen, the xliiii. psalm: A rise, O lord why art thou a sleep.   

WE say that god doth watch when he shewethe himself ready to defend his electys and to take vengeance vpon his enemies.   

AL these fore said things and other like, which wee, finde of god in the holy scriptures, ought not to be taken after the litter all sense. but mystycally. For almighty god in the essence of his dyuynytye is a spirit without a body and human limbs. wherefore he must be seen, not with the eyes of the flesh, but with the eyes, of the heart. Blessed by they, that haue a clean heart for they shal see god. To see god? is to believe right in him& to love him withal thy heart. grant us O lord a pure heart that we may se the. to whom with the son and the holy ghost be praise glory and honour for ever So be it    

How the mass did creep in to the church of Christ, and how clean contrary to the scriptures and ancient fatheres, it is made a damnable idol, beeng a very snare and neat invented of the devil to catch mens soulys, maintained now, defended and up, holden by the papists, to pycke whoever means pursys.(::)  
ALthough this word MISSA. mass, is not found in the holy and sacred scriptures, with out the authority of the which, we christen ought to admyte nothing, touching our religion, yet sith that by long custom, it hath take such a root in the hartes of the simple and ingnorante people, that it can not easily be plucked a way I will declare whereof it is deryuyd, what it syguified and how in the old time it was used, whereby all Christen men shal se& {per}ceaue that they are utterly blyndyd, and deceauyd, that now a daies do use that kind of mass, which to the great hindrance of goddes word and intolerable blasphemi against that onely sacrifice ones for ever offered in the alter of the cross is yet by the papists maintained, in the church of GOD.   

MISSA  
THIS word missa as wee do read in ancient autoures is deryuyd of a verb which in latin is called mytto: mittis, that betokenyth to sand. For as a certain author named Epiphanius doth write. At the begyngnynge of Chrysten religion, when they that reaceyuyd the doctrine of Christ, should come together, to offer their praieres and sacrifices of thanks giving unto god, to hear goddes word and to receive together with a chartable vnytie the sacrament, of the body and blood of christ, every man accoryyng to his abilytie, was wont to send a present or a gift which gifts and presents, being sent after this maner by the faithful, ware called, Missa, that is to say, offerings, or gifts, sent by the faithful beleueres, to distrybute, among the poure and neady memberes of christ. But how, by process of time, it hath ben by couetouse persons, altered and at length turnyde to detestable idolatry, all men, in whom is any sparkle of godliness& divine understanding, doth plainly see. But now, we will come to the partes of it,& show how every thing, hath ben by couetouse, ignorance, deprauatyd. For now besides, the devilish idolatry, it is made a snare or net to draw money, out of simple mennes pursys.  

INTROITVS  
ALbertus magnus& Wylliam Durand with other, many new wrytteres, with haue enhaunsid and made the bishop of Rome that fleshely idolle, a god, do write that Celestinus bishop of rome did, ordain, that the introite should be song in the congregation. But John Chrysostome in his, homiles vpon the xi. of matthew, testifiethe that in his time, they ware wont to sing whole psalms, out of the psalter of dauyd, in their vulgar tongue, whiles that the congregation was coming together. This custom was transslatid first from the churches of Asia,& Grecya in to the church of rome, as they say, by the foresaid Celestynus in the year of our lord, four hundred, xxvi. and it is called, Introitus, the introite, of this verb, introeo introis, which betokeneth to come in, because that in the coming in of the people, in to the holy temple, appoynted onely, for the preaching of gods word, and ministeryng of the sacramentés that Christ hath institutid and ordoned, such godly psalms, to the great comfort and edyfyeng of the whole congregation, ware song. Which thing if it were now a dayes used, in the commune vulgar tongue would stir and move greatly the mindes of the simple and ingnorant people to godli devotion to love praise, and laud god. But now to the great hindrance of christen godliness, we haue when the the people is already assembled together. a verse or ii out of the psalter, or for lack of it out of the legend Aure, song after such a fashion, besides that, it is song in a foren and strange tongue, that all men, which haue any reason, are weary, or ever half of it be done.  

Confitcor  
when al the people of god, was come together, for the same self purpose, that I haue shewyde afore, they did al, fall vpon their knees, knoledgyng themselves to be abominable sinners, and with the minister, confessynge, themselves unto god after this maner.    

O almighty god, and merciful father, we here acknoledg, confese,& recongnyse, that we as most ungodly wicked and detestable synners haue grievously transsgressyde, thy holly, commandments, not onely in thoughts and words, but also most ungodly in factys& deeds. wherefore thou, most sweet Iesu, son of the living god, which with thy passion and death hast ouercomyd the world, and all the princes therof& now after thy victorius tyiumph setist at the right hand of god the father, being a sur patrō advocate, mediator& intercessor of all them that vnfaynedly fle unto thee, haue mercy vpon us, miserable synneres, that thy most holly and sacryde blood be not  shed in vain for us, but that thou vouchsaue to feed our soulys, with thy precious body,& with thy blood to quickene our spirites, that we daily encreaencreasynge in faith love and charity, and other godly virtues, may be worthy membres of thy mystical body which is the church. This was their confiteor, or confession, for such beggerli detestable and blasphemouse confession, which at the institution of one Pontianus, is now used in their cursed sacrifice of the mass( in the which confession, they most ungodly, make the creatures of god equal with the onely begotten son, of the living father, that onely medyator of god and man) was not then known, nor could be admyttyd.   

Kyrieeleison.  
THis song or prayer of kyryeleison was adscribed to sylvester byshope of Rom But suerely it was borowyd of Greckes, which by and by after their general confession ware wont with one voice, to say: kyrieeleison, that is to say: Lord haue mercy vpon us christ haue mercy vpon us, etc but this was done in their mother tongue and with great humility and holynes, to obtain forgiveness of their sins, that they had confessyd openly. How it is now used, every foul doth know.   

Blorya in excelsis.  
This hymē, gloria in excelsis, glory be in the height, begon by the aungel, as we haue in luke, is adscrib to Simachus byshope of Rome. But the histories do testify, that Hylarius Byshope of the pyctanians did make it. For when the ungodly, opinion of that most detestable herytycke Arrius, was fearyde of all godly bishops, both in the east and the west: Hilarius to fence and arm his church against this pestilent heresy, did make this hymn to the praise of our saviour Iesu christ, whom the Arrians, did blaspheme, saying that he was less than the father, and causid it to be song always, when the people came to gether to the communion. Simachus therfore imitatyng hylarius, did institute that it should be song in the church of Rome, to utterly extirpate, and banish a way, the heresy of Arrius. Now it is so song that the people knoweth not, why nor wherefore it is used Therefore we may well compare our papists to apes, For as the apes do imitate& follow or rather, conterfayte the actys of men, whereby they are, of many, for their own pleasure and pastim much made of: so these ungodly hypocrites, do usurp, shadow and conterfayt, the godly ancient customs of the primitive church and of the holly fatheres, to clooke their own hipocrisye, abhomynation, and idolatry, that thus they may 'allure and win the minds of the simple and ignorant people And al is to get money and live like lords.   

Dominus vobiscum.  
IN these holy& sacred misteeryes, the bishop or minister was wont to salute the people, sainge. The lordy be with you thereby to make them attentynes, also to warn and monish them, that this sacrifice of thanks giving, ought to be offered with a mutual love, charytye, concord and unity. Therfore the people declaring their, mutual unity love, and concord, did answer: And with the spirit. This maner of saluting, and resalutinge again is taken out of the old testament the vi. of wretches& out of the epestel to. Timothye. Oh that we might haue all things after the ancient custom.   

collect.  
SOme men do affirm that Gelasius, and Gregoryus, war authors of the prayers, which ar called collectis. But any lernyd man, may see that this word collecta, collect doth come of a verb, which in latin is called, colligo, colligis, that betokeneth to gather,& it was thus called because that al missis ware gathered in the church for the poure, vpon this thing read Tertulliam in his book, intitulyd Apologeticus. For they that say, that they are called collectis, because, that the priest, doth offer up the prayers of the people, being altogether gathered in one, ar. deceued For that angel oneli of whom mention is made in the apocalypse, which is our saviour Iesus Christ doth offer up our prayeres to god the father, and causeth them to be hard.   

Epistola,  
Yt is uncertain, who did or done that the epystil should be red. Some men adscrib it to Thelesphorus, red Tertullian, in his apologetical, book. Some again do adscrib this custom of reading the epystell afore that the people should go to the communion, to Hierom because, I think that he did, devise that same order, which now a dayes is observed I will show the right institution, when I come to the gospel,   

Graduale.  
THE grayle, which in latin is called graduale, hath his name, of this word gradus which betokeneth asteare. For when the bishop or minister, that he might be seen and hard of all the whole congregation, did ascend up in to any high place or pulpit, to preach the gospel, In the mean season the people did with one voice, call unto god for grace, both that he might the more lively preach Christ unto them& that they also mowghte, with profit vtilytye& fruit hear him.   

Alleluya  
ALleluia was borowyde of the hebrews, and it doth signyfie, praise ye the lord and was then used to be song, after that the minister hath made an end. whereby it was signified that the people hath gladly and with a joyful heart receauyd the glad tidings of the gospel set forth by the bishop or minister. Therfore let them be ashamyd, which do ascribe such godly things, now by the perverse hipocrysye of the papists, utterly peruertid to Gregorius, and Gelasins, bishops, of Rome. For many yeares afore, such godly and wholesome custom was used in the congregation of Christ.   

Tractatus.  
THE tract, which in latin is called tractatus, is deriuid of this verb tracto, tas, that betokeneth to entretate, vpon, because, that then, that scriptures ware most chiefly, afore that the people, should come to the communion entreatyd vpon, handled and expoundyd, as holy Ambrose doth testify But now all such godly things ar, turnyd, in to a furious and mad roasing and belowynge here of the sequentes I will say nothing because that it is a new inuentyon of superstitious& ungodly persons, which inuentid and now do invent all that they can, to let the gospel. For who doth not see that this rabblement of doom ceremonies, was excogitat and found, to exclude and banish, out, the holy and sacred scriptures with ought onely to haue place in the congregation of Christ?   

evangelium.  
IN the primitive church, because that many of the Iues, forsaking the synagogue ware turnyd to christ, every day, after their custom& example, the prophetes ware red in the comgregation. But after that the synagogue began to swarne a way and to rebel against Christ, the gentylles embracing the kingdom of god, then began they, in the congregatyon to read and expound ihe gosspelles and epystelles. which thing was done as soon as the new testament, which containeth the iiii. Euangelystes, the acts the epystelles and the Apocalypse, was written and autoryzed by the true church and spouse of christ, but in the mean season, the old testamente was not despised or laid a side For the new testament( which thing, they knew right well) doth expound the old, and the old doth shadow and contain the new. Now we haue but a piece or percyll of it, which is so read, that the people is never the better. And many times they that read it, can not tell what they do read. Where as it is the cheyfe thing, where fore the people comythe to the churchis, as saint Augustine doth witness, that there they might learn how to live, and behave themselves at home. GOD grant that the gift of gladly, that is to say of expoundynge the scriptures, may be had again in estimation, as it hath ben in the old tim, and that such dreggis of doom and vain ceremonies, may once be rotyd and extyrpatid. They do ascribe the reading of the gospel, as it is vsid now through out all the year, unto Damasus, and that as I think, because that Heirome, at his instance did translate the new testament out of greek in to latin. Which translation is lost: For this, that is now attributyd unto him, is not his, as ye shall see in the commentaries, that he hath written vpon Math in the sixth, and xvi. chapter.   

Credo in bunum dcum  
MAny men do attribute the creed to mark bishop of Rome, which was in the ear of our lord. C C C. xxx 8 when the consile of nice was kept. There be sume that ascribe it to Damasus which was at that time, that the concile of Constantinople was kept. But ye shall understand that the concile of Nice was kept against Arrius, which denayed the godhead, of Christ, and the concyle of Constantinople against Macedonius, which denayed the holy ghost. The conncell therefore of Nice did condemn Arryus, and did redacte the whole catholic doctrine of Christ, that is to say, of the coeternal son of god in to few articles which mark a boue mentioned, did cause to be song in the church of Rome. And the concyle of comstantinople did comdeme Macedonius, and did redacte in to a short soume the doctrine of the holy ghost, which Damasus did deliver to the congregation of Rome also that by the daily synginge of it, they might avoyde and eschew those abominable heresys. Marcus therfore did institute the first parte I believe in one god. etc. Damasus the second: And in the holy ghost. et c. Now all things ar so deprauatyd the people is so blyndyd, with ingnorance, su{per}stition, and idolatry, the mynisteres are so destitutid of godly erudition and learning, that scantlye one among a thousand, do know why such things ar used in the congregation. For why? they are song in a strange tongue which the people vnderstandith not. when will ye, O pastors, follow the godly doctrine of paul, which in the epistyll to the Corinthyanes writeth after this maner? I haue lyeffer to speak five words with my mind in the congtegation to edyfy other than x. thousand words with my tongue,   

Offertorium  
SOme wryteres do say that Euthitianus bishop of rōe, was the first autore of the offertories, or offerings. He was in the year of our lord CC. lxx viii. But his intent was clean contrary to the use that is now. For when in the primitive church, many of the gentiles, which from their tender age, ware so vsid to sacrifices and offerings, that they could not easele believe it, ware conuertyd to Christ: he thought to submite himself some what to their imbecility and weakness, and suffered them to bring in certain meate offerings, in to the holy congregation, with being sanctified with the word of god, ware distributyd among the poure people. gregory bebeing mouyd with this saying of the scripture: Thou shalt not appear empty in the sight of thy lord god, did institute, that the people should offer gifts to the altars, which thing, is now turnyd to the singular, and private profit, of a sort of idle lubbers, the poure being utterly despised.   

Prefatio.  
YT is for a surety, that the ancient fathers did use but one preface which was after this maner. The bishop or minister did say out a loud. The lord be with you, the people answering him: And with thyspiryte. The bishop or minister: life up your hartes. The people: We heyue them to the lord. The bishop or minister did so stir up the people, to that holy sacrifice of thanks giuing. For all that was done before, did partly belong, to the gladly or exposition of scriptures, and partly to prayers. Here they were preparyd to the commune oblation, that is to say, to the thankes giving and communion. Therfore after that the people had answered that their hartes, ware dedycatid to god, the minister did say: We therfore being monished with wholesome preceptis, will pray the lord: our father which arte in heaven. etc. So they did pray all with a loud voice. As Cypriane doth testify, in his sixth sermon vpon the lords prayer These things being finyshed the bishop or minister did {pro}procede or went for the fayenge: Let us give thanks unto the lord our god. The people: it is both a worthy and just dede The bishop or minister: Yt is a very worthy, just, and wholesome dede, O eternal god that we all ways and in all placis do give thanks unto the through Iesu Christ our lord, which before, that he did suffer, took bread, and after that he had given thankes, he did break it, and gave it to his disciples, saying. Take this and eat it. This is my body, which is broken for you, do this, in the remenbrance of me. likewise when supper was done, he took the cup, saying: This cup is the testament, in my blood As often, as ye dryncke, do it in the remembrance of me. For as often, as ye eat of this bread, and drink, of this cup, ye shall show forth the lords death till he come. There was at that blessed time, good christen people, no breathing vpon the bread, there ware no crossis& half crossis, no turninges,& half turnynges, no dockyng& mowinge, but all things ware done decently according to the former institution, and ordonance of christ, and of his apostelles. All the intent endeavour and mind, of the holy fathers was, to keep the precious death and passion, of our lord and saviour Iesu Christ, in perpetual memory and remembrance, thereby to move, stir, and inflame the hartes of the christen people, to love that bountuous and merciful father, which so loved us being yet his enemies that he gave his onely begotten son, that who so ever should believe in him should not perish but haue everlasting life But to come to our purpose: After that the words, that christ spake at his maundye, ware openly out a loud rehersyd, the diacone or minister did call the people of god saying: Come ye nigh, holy a noyntyd of our lord and saviour Iesu Christ, as we do read in the first homylye of chrysostom, vpon the vii. chapter to the hebrews. whereupon did arise our sanctus, which at this present time, with such pipyng, kulling and roaryng, is in the congregation descanted, and especially at that time, when the people should most chiefly prepare themselves, to reaceyue the seal and pledge of their salvation. So when the people with all devotion,& reverence, was come up, every man took a piece of the bread thus broken, and drancke of the cup, bindynge themselves with this holly sacrament, in to on body, being assured, and certified in their consciencys, that by the breaking of the body of Christ, vpon the cross, and shedding of his blood( whose sacrament, sign,& token they had received) their raunsom was paid their sins forgiven and clean taken away, with the which faith they fed their hungry soulys, to everlasting life. And because, that they al together, ware partakeres of it, it was called the communion. which word, if we had any grace to perceive& understand, might admonish us, that one man alone should not eat and drink up all, as they do now, most chorlyshly turning their arsis to their christen brethren whom after that they haue played there parte, with an it a MISSA est, and a blissyng with an empty cup, they do send home, being oppressed both with bodily and spiritual hunger. Parchaunce some will say, that the people, being assistant, when the priest doth eat and drink up all the sacrament alone is through faith partigipaunt of the same as well as if they had eaten and droncke with him. now I will ask them this question: Are all the sacramentes, that Christ hath instytutyd, and ordonyd in the new testament nenecessarye or not, and of necessytye, to be ministryd, and used as our saviour and king hath ordonyd them. No man I think, will denaye, but that they bee both necessary, and of necessity, to be used, as our lord and saviour Iesus christ, hath institutyd them. For paul in the xvi. chapter. to the Corinthi, saith: That, which I haue received of the lord, I haue delivered unto you, But the lord did say: Eeate ye, and drink ye, not in the singular, but in the plural number, And again: Bybyte ex hoc omnes: Dryncke ye all of this cup, not thereby meaning, that on alone( which was never done in the primytiue, church) but that all together, should eat and drink, at this mystical feast and banckette there feeding to gether spiritually vpon the body and blood of our saviour Iesu christ. For if it had ben sufficient, and of as great efficacye, that the minister should haue eaten and droncken up all the whole sacrament alone, and not the comgregation with him would not christ, that most perfect,& everlasting, priest after the order of Melchisedech, haue done the same, at his maundie? Why are ye so presumptions, to pervert the ordonance of the living god, and with such blind reasones, to delude, beguile and deceive, the poure ingnorante and simple people? will not the vengeance of god, spoken of, in the ii. of malachi, light vpon your heads? Ye haue broken the covenant of levy, saythe the lord of hostes. Therfore will I make you, to be despised, and to be of no reputation among al the people, because that they haue not kept my ways. etc. such doctrine do you most ungodly, maintain, uphold& teach, touching the elevation of the sacrament. For, say ye as the brazen serpent was a token and a figure of christ, with did put the Israelites in remembrance, that the messias promissyd unto them, should be nailyd vpon the cross, to heal all them, from the styging of the old serpent the devil, that should fastene their inward eyes vpon him: so the lifting up, of the sacrament above the preestes head, doth put the ignorant people in remembrance that our lord and saviour Iesu christ was left up and exaltid vpon the cross. Now let us see, what affinitye and similitude the brazen serpent, hath with your lifting up of the sacrament. In the, xx. of Numerye we do read that the lord did send fiery serpentes, among the people, because that they had spoken against god and Moyses, with stonge the people, and much of Israell dyed. Therfore when Moyses at the instance of the people, made intercession unto god to cease the plague, the lord said unto Moyses: Make a fiery serpent, and set up for a sign that as many as are byton may look vpon it& live. Here christen reader thou seest that Moyses did set up the brazen serpent at the commandment of god, with out the which he never did nonothing▪ But now, where haue ye any such commandment touching your idolatrus and damnable elevation? is not this to recken yourselves wiser, than the eternal wisdom of the fathers? speak now, did Christ that heavenly doctor, leave any thing unspoken and untaught that is necessary, and neadfull to our everlasting salvation or not? If he did, then is he an unperfect Christ, if he did not, then is this one, of your unwritten verities. Why haue ye not this saying of the lord before your eyes all ways, when ye go about the lords affairs? Ye shall not do every man, that thing, that seemeth to you beste, but that thing, which I command you, that do onely. add nothing unto it, nor mynishe nothing from it. This susurely is a godly doctrine, that contrary to gods word& his commandment, ye do teach, and with fire and sword, beate in to mens heads, which by the mouth of that most blessed apostle is pronuncid accursid. For saieth he: If I or an angel from heaven, do preach an other gospel thē ye haue hard let it be accursyd. All the sort of you, be not able, to prove this lifting up of the sacrament, by any scriptures, either of the old or of the new testament: This your doctrine therfore, is accursyd, being a diuelyshe and hypocritical invention, to set up and maintain I dolatrye. For by it, that thing which the eternal wisdom of the heavenly father hath ordonyd, to our most godly comfort, is made a pernicious and damdamnable idol. For so the creature and outward element, I mean the mystical bread and wine, which was of our saviour Iesu Christ, institutyd onely to be eaten and droncke, is in stead of the creator, most detestably of all ignorant persons, worshipyd. But this is the craft and subtiltye of the devil. For as afore the incarnation of christ, he did cause the Israelites, to worship the brazen serpent, making thē to stick to the outward figure and to forget, that thing which by it was signified: so did he, after Christes death, most craftily by little and little withdraw the minds of the people from that thing, which by the sacrament of the body& blood of Christ, was and is signified, and causyd them in stede of the lords death, to embrace the outward element, to worship, and do godly honour unto it. I will not say, that by it, these hypocrites do fyl their pursis& evacuate oures. For as christ being exaltid vpon the cross did draw all things to him: so do they by their subtle and idolatrous lyfring up the sacrament, draw all kind of richesse, gold& silver out fo pour mens pursis unto thē, so now by the means of it they live more like lords than like ministeres of gods word. But now I haue a good trust in our lord god that this our most illustre,& noble king Edward the sixth will imitat that godly king Ezechias,( which seing the living god, to be robbed of his honor& glori, b● the detestable idolatry done to the brasē serpent took the brasē serpent down& did beat i● al to powder, wherefore he did prosper in al things that he went about) him, I say, he will imitat& pull down this idolatry, causing the sacraments, only after the institution of christ, to be ministered, and the word of god, to be so lively preached unto his loving subiects& people, that the ministers shall right well hereafter say, with Paul: was not christ describyd before your eyes?& crucified among you? God grant that we may see that blessed world& time that we, our chylderē and our chyldrens children may with our most godly King worship the living god, in al truth and verity.   

I will not here speak of the canon, because that ther is a book already abroad, set forth by M Martin Luther,& translatyd in english. w 〈…〉 abominable poysen the is hydden in it As touching the detestable opinion of thē, that do openly affyrm, that the mass is a satisfactory sacrifice, aualeable both for the quick& the dead: I will al men to red that little bok, that M William turner, a man of godly erudition& learning, did lately set forth against the mass. with thing if they will do with a single eye they shall easily perceive, how the world hathbē blindyd these D. ears,& more. Yf any man is not yet satisfied in his conscience, touching the matter of the sacrament let him red the little treaty, that John frith hath written against the devilish poetry of Thomas More, and I trust, that he wylbe in this behalf well satisfied. remembre in the meāe season christen reader, that as the soul is a spirit, so it thrustith, and hungereth for spiritual food,& not for bodeli& corporal. with thing if it be well& truly considered, all those Iuish carnal& fleshely opinions that men haue of the sacrament shall esaly vanish away. Let us pray therfore, with one accord that all idolatry and superstition being exiled and bannnished a way: all men may with clear eyes se the son of righteousness which is christ, to whom with the fathere and the holy ghost bee praise glory and honor for ever. So be it.(::) ❧    

Imprintyd at London by Dumfrey powel dwelling above Dolburne conduit.  
Cum privilegio ad imprimendum solum, AN. Do. 1548.