The olde fayth of greate Brittaygne, and the newe learnynge of Inglande wherunto is added a symple instruction, concernynge the Kinges Maiesties procedinges in the co[m]munyon. Compyled by R.V.

THe Euangeliſt, Math. 2 • Witneſſeth, that Chryſte ſayd: all power is geuē me in heauen and earth. Go therfore & teach al natiōs, Baptiſīg thē in ye name of ye father, and of ye ſōne, ād of the holyghoſt, teaching them to obſerue all thynges whatſoeuer I commaunded you. Theys wordes therfore (go teach all nacions) may proue the woorde of God to haue bene taught here in this Realme euen in the tyme of the Apoſtles and diſcyples of Chryſt: for then this realme was tributory or payd tribute to the Romaynes, and in eſtimaiton wyth them. And for a farther profe, Eulebius in his Eccleſiaſticall hyſtory, the thyrd booke and fyrſt chapter / ſayth: the Iewes beyng perſecuted wyth all euels, the apoſtles and diſciples of our ſauiour departed to go preache by all partes of the worlde. And farther the great Chronicle of lytle brytaygne, recyteth, that Co • llus, ſonne of Maruis / was king in thys realme after hys father. Who in hys yonge age was brought vp in Rome. And for ſo muche as he knewe the maners of the Romaynes, he had them all his lyfe in honoure, and payd them ye • elys tribute. For he ſawe the whole worlde trybutours to htem. He had the prynces and the nobylytye of hys realme in greate reuerence, and many tymes ſhewed great lyberalytie, in geuing them gyftes & preſentes: And alſo vnto thoſe whyche lyued vertuouſly: and for this cauſe was he ſo beloued of all folkes, that, after hys death, they ceaſed not to wepe. He reygned longe and left a ſonne called Lucius whyche was kynge after hys father. In whoſe tyme (as the ſame chronicle recyteth) was a great nombre of Chryſtyans baptyſed, whych openly preached the goſpell of oure ſauyour and Redemer Ieſus Chryſt. Who Kyng Lucius gladlye hearde / and he, beynge in ſpyred wyth ye grace of the holyghoſt, had a deſyre to be chryſtened, and for to obteyne the ſame / ſent meſſengers to Elether / then beynge Byſſhop of Rome, for lerned menne / Who ſent hym twoo Famous menne, one called Faganus, and the other Damianus.

Who alſo at ther commynge / preached before Kynge Lucius / the whole lyfe and lawe of oure ſauyour and redemer Ieſus Chryſte. At whoſe preachynge, the Kynge wythe hys whole houſholde was Chryſtened in the yere of Chryſt. 185. And vnder y• fayth or belefe of one only god, were edified diuers Temples. And thus we ſee ye firſte fayth receued in thys Realme to be taught accordyng to the Goſpell. For at that tyme were fewe Ceremonyes vſed amonge the Chryſtiās, other then were cōteyned in the goſpell. And thys pure & ſyncere fayth contynued among the Brytaynes in thys Realme tyll the yere of Chriſt. 544. In which tyme (as Ranolph of Chiſter recyteth in the .v. boke the. 9 chapter of Polichronica) Ethelbert was kyng ouer kent. To whō Auſten the monke came from Rome vnſent for, then beyng byſſhop of Rome Gregory the great. Whiche Auſten at his comming, rayſed vp a banner of the Croſſe / & ſhewed a Table that he brought, wheron was paynted a crucyfyx, and ſong the Popes Letany / and ſayd maſſe, which the kig wolde not receaue at the fyrſt. But ſhortly after, Auſten perſuaded the king ād hys people after ſuche a ſorte / that he receaued Auſtens ware. And Gregory his maſter / hearing of this, ſent Auſten more helpers. and wt them, ſent bokes & reliques of holy ſaits: and thus was yt new lernīg brought ito this reame of wc we ſe much yet remaynyng in the church / at this preſent daye / al the Britaynes at that time, wolde in no wiſe receaue, as apeareth in the ſame. ix chapter. Whervppon Auſten called a counſel of vij. Brityſh byſſhoppes, and of the moſt famous monkes of Bangorin wales. Who, at their comming to the counſell, an Heremite meting with them. demaunded whether they were going? and they anſwered / to Auſtens counſel. Then ſayd the Heremyte to them. When ye come there, if Auſten ryſe and mete wyth you lyke a meke Dyſciple of Chriſte, then receaue his doctrine. If not, returne agayne. Which they did, in that Auſtē ſhewed not him ſelfe meke, wherat Auſtē was diſpleaſed and ſayd vnto them. Conſēt to me in thre thinges / if ye wyll not agree to the reſt. That is kepe Eaſter in dewe tyme, and Chriſten after the maner of the church of Rome, and preache Gods worde to the Inglyſh. But they wold not conſent to him. Whervppō Auſtē made them anſwere, ſaying: he was warned by inſpyracyon, that they whiche wolde not receaue peace of theyr brethern / ſhulde of hym receaue warre and wrath. Which he brought to paſſe. For he cauſed Ethelbertus kyng of Northumberlād to •• a .ij. M. L. mōkes of Bāgor, wc lyued by the ſweate of theyr browes, hauing nothīg to ſpēd. And y• syeſe how this new fayth was brought into this realme. 409. yeares after the fyrſt. And howe in the fyrſt was preached the whole lyfe and law of our ſauiour & Redeamer Ieſus Chriſt. And in the laſt, wyth bloude, was ſet vp a banner, a crucifix, the popes Letany, and Maſſes, with bokes and relykes of holye ſaynctes / Auſtē denieth not, that the Britaynes kept eaſter, and Chriſtened, but it was after the inſtitucion of the apoſtles, and not after y• vſe of the Romaynes (whiche Crucyfyed Chryſton good frydaye, & rayſed hi vp on eaſterday) y• Romaynes vſed in theyr chriſtening, oyle, creame, ſalt and ſpyttie, as we ſee at theſe dayes. Which vſage / in thoſe dayes / the Brytaynes wolde not receaue. Foganus and Damianus taught the Brytaynes to buylde diuers Temples vnder y• fayth of one only God. Auſtē taught to buyld churches of peter and of paule. And ſence hys ſucceſſours haue taught to build churches of Auſten, Dunſtone / Ancelme / Blaſy and Thomas becket. So that we may ſee, that by theſe meanes y• pure and ſiynceare trueth hath bene darkened. Full wel might Peter ſay, there ſhalbe falſe teachers among you. 2. Petri. 1. Which pryuely ſhall bring in dampnable ſectes, denying ye lorde that bought them. I pray you, Is not the popiſh prieſthod a dampnable ſect / whiche ſaye / they can make theyr maker in their maſſes, and offer him vp for a ſacrifice, whiche preuayleth the quicke and dead? Peter myght well ſay / that all ſuch ſhuld bryng vnto them ſelues ſwift dampnaty ō and that many ſhuld follow their dampnable wayes 'by which the way of truth ſhal be euell ſpoken of. How ſay you (O ye popiſh biſſhops ād prieſtes which maynteyn Auſtens dampnable Ceremonyes) do ye not cauſe the way of truth, which is ye goſpell, to be euell ſpoken of? Axe ſuch as conne in dennes and corners to ſaye, and heare maſſes, ād take holybread, and holy water / with ſuch lyke / and they wyll ſpeake euell of ye goſpell / ſaying, it was neuer mery ſence it was preached. Therfore, leaſte ye brigſwyft dampnacion vppon you, leaue Balaams marke, and confeſſe wyth Peterthat ye haue denied Chryſt / and alſo that wyth Paule ye haue perſecuted Chryſte / and be no more aſhamed to returne vnto Chryſt, then was Peter and Paule. For truly ſoloug as ye ſay Maſſe and lyfte the breade and wyne aboue your heades / geuynge the peple to vnderſtande your maſſe to be vayllable for quycke and deade. Ye denyethe lord that bought you, and ſerue not Chryſt, but Antychriſt / as wytneſſeth. ſ. Barnarde in his .xxxiij. ſermon vppon the cantycles / ſaying: they are the miniſters of Chryſt & ſerue antichryſt. They walke (ſayth he) in the honours of the goodes of the Lord, to the which lord, they do no honour: • rō hence (ſayth he) commeth the be wty of the harlot, wc thou ſeeſt dayly decked like pl • yers. And farther, he being aſhamed with the couetouſnes and pryde whiche then reygned and yetreygneth amonge you, ſayth vppō the .ix. pſal me. Almooſt all Chriſtians ſeks theyr owne proffyt, and not that of Ieſus Chryſt. And haue altered the offices of the Eccleſiaſticall dignitie to vnſhamefull gaynes and workes of darkenes. In theſe thiges (ſaythe he) is not ſought the health of ſoules / but the voluptuouſnes of Ryches. And herefore are yu i ſhauē, herefor frequēt they the churches, celebratyng maſtes and ſyngyng pſalmes. Thus ye ſe howe the forefathers abhorred theſe thyngs whych reygne yet at thysdaye. Therfore let the Maſſe go agayne to Rome, wyth all Auſtens trynkets and cleaue to the lordes ſupper, in the wc is declared howe that Chryſte offered his body for vs, and ſhedde hys bloude for the remyſſion of our ſynnes / as heceafter ſhalbe declared, after the mynde of the Auncient doctours: whiche ye maye perceaue / is conformable to the ſcripturs, where as y• aduerſaryes haue not the doe tryne, which is agreable wyth y• ſame, but fayned fantaſyes and Auncient cuſtumes, which the apoſtles abhorred. And therfore Peter bad vs remember the wordes whiche were told vs before of the holy prophetes, and alſo the commaundementes of vs (ſayth he) that be apoſtles of the lorde and Sauyour .ij. Petri. iij. And Chryſte ſayd Luke the .x. He that heareth you, hereth me and he that deſpyſeth you, deſpyſeth me. And he that deſpyſeth me, deſpiſeth hym that ſent me. Wherfore let vs not deſpyſe Chryſt and his apoſtles leaſt ye plages which fell vppon the Iewes for theyr ingratitude, fall vppon vs. Wherof the lorde defende vs. Amen.

Finis.

A Simple Inſtruction concernynge the Kinges maieſties procedinges in the communion. Numer. xvi.

In thys ye ſhall know that the lorde hath ſent me for to do all thoſe thynges which ye ſee / and that I haue not inuented them of myne owne harte.

A Symple inſtruction concerning the Kinges maieſties procedinges in the Communion.

GEntell Reader / It is not vnknowen what an occaſyon of ſclaunder dyuers haue taken, in that the kinges Maieſtie wyth hys honourable Counſel, hath gone about to alter or take away the abuſe of the communion, vſed in the Maſſe, both contrarye to Chryſtes inſtytucion and the miniſtracion of the Apoſtles and catholyke fathers in the prymatiue Church. And for ſo muche as the, ſame abuſe of the cōmunion hath been many yeares in eſtimacion, and counted holy: the ignoraunt and vnlerned (for lacke of Godly inſtruction) eſteme the ſame abuſe called the Maſſe, to be the principall poynt of Chryſtianitie, to whom the alteryng therof apeareth very ſtraūge. But if ſuch parſones, to whom it apeareth ſtraunge, wolde but ponder and way, how our forefathers haue been robbed, and the common welth decayed through the abuſe of the Maſſe / they ſhuld ſone perceaue the dyfference betwene the communion and it. And that the kynges maieſtie and hys honourable counſell, doth but as they becommaunded by Gods worde. Conſyderynge that Saules Kyngdome was taken from hym for euer / for that he diſobeyed Gods worde. And agayne / callyng to remēbraū ce, ye great & manyfold vyctoryes / wc God gaue to ſuch kinges and rulers as obeyed hys worde, wyth the dyſcommendacyons of the euell, and the commendacions of the good, as appeareth in the .vi. laſte chapters of Eccleſiaſticus. Amonge which / Ezechias in the. 48. chapter / is commended after thys ſorte. For Ezechias had done the thī ge that pleaſed the lorde / and remayned ſted faſtlye in the waye of Dauid hys Father. Nowe Ezechias brake downe the braſen ſerpent / which Moyſes / as apeareth Nu mer. 21. Set vp for a token. 700. yeares ād odde, before the commyng of Ezechias / the which the prieſtes of the Iſraelites after the death of Moyſes / abuſed, and gaue it a new name / and called it Nehuſthan, euē as our popiſh prieſtes ſtyl do abuſe the lordes ſupper or communion / callynge it ſtyll a new name: Miſſa or Maſſe. But what dyd Ezechias after he ſawe the abuſe of the braſen ſerpent? Dyd he regarde mans doctrine, or the auncient cuſtome / becauſe it had bene abuſed .vij. C. years? No forſoth, he regarded none of theſe thynges. But the ſcrypture / Reg. iiij. the .xviij. chapter, ſayth he brake down the braſen Serpent whych moyſes had made. For vnto that tyme, had the chyldren of Iſra • ll brenty incenſe vnto it / ād called it Nehuſthan. Wherfore deare Reader / maruell not at the Kynges Maieſtyes procedynges, ſo longe as he hath the ſcrypture for hym. And loke that thou advoide ād eſchue the procedinges of the pope and his ſworne ſoldiers / whych are wholy agaynſt God and hys word: as are: Wyncheſters / Smythes / Perynes & other lyke, By whoſe bookes thow mayeſt playnnelye parceaue them to flee from the ſcryptures. Maynteynynge ſuperſtycyon and falſe fayned relygion. Yea, euen the maſſe Whych is a derogation to chryſtes bloud. For Chryſt left the Sacrament of hys body and bloud, in bread and wyne to be eaten and dronken in the remembraunce of hys death and paſſion: and not to be loked at, as the Iſraelytes dyd at the braſen ſerpent. For the ſerpent was ſet • ppe for a token of Chryſtes paſſion, then to come, which the Iſraelites loked for as witneſſeth. S. John in the. 4 chapt. ſaying: As Moiſes lyft vp the ſerpent in the wyldernes, euen ſo muſt the ſō ne of man be lift vp / that who ſoeuer beleueth in him, ſhal not peryſh, but haue euerlaſting life. Thus, euen as the ſerpēt was a fygure of Chryſtes paſſion, then to come, as witneſſeth Moyſes / Deutere. xviij. ſaying. And the lorde ſayd vnto me, they haue well ſpoken, I wyll rayſe them vp a prophet from among theyr brethern, lyke vnto the, & will put my wordes in his mouth and he ſhall ſpeake vnto them all that I ſhall commaund him / and who ſoeuer wyl not harken to my woordes whiche he ſhall ſpeake in my name, of hym wyll I require it. O ye papiſtes, why wyll ye not harken to the wordes of Chryſt the great prophet which he ſpake of his communion, in Mathew, Marke and Luke? And alſo to the miniſtraciō of Paul. 1. Cor. 11. Who ſayth, as often as ye eate thys bread, and drynke thys cuppe, ye ſhall ſhew the lordes death tyll he come. Here we ſe, howe in eatyng and drinkīg, through fayth, is declared vn to vs, how that Chryſt offered his bodye, and ſhedde hys Bloude vppon the Croſſe, for the Remyſſyon of Synnes, ones for all. Paule ſayth not, as often as the pryeſt lyfteth the breade and wyne aboue his ſhauen crowne, for the Papyſts to gale at, ye ſhall ſhew the lordes death tyll he • om, but he ſayth, as often as ye eate of thys breade, and drinke of this cuppe / ye ſhall ſhew the lordes death tyll he come. And thys is alſo the mynde of ye auncient catholyk fathers, to receaue it as a memoryall of hys death, and not to eate it thinkyng or beleuing him to be there ryallye, as he was borne of the virgin mary.

For. Sayncte Auſten in hys Booke intituled the chriſtian diuinitie, alleagynge the fyrſte Epyſtle and the fyrſte chapter of Paule to Timot. He is (ſayth he) immortall, for ſo much as he can not dy. But ouer all where as the ſcripture of the one parte and of the other / in the canonicall bokes ſetteth furth the mouing of the ſoule in God tyther the humayne mēbres / that is to ſay the head, the eares, the eyes and other lyke / they ought not to be vnderſtande carnally, after the ſtorye, as they are vnderſtande of the Iewes, and diuerſe other heretikes ſauouryng carnally, which eſteme God to be corporall and locall. But all thinges ought ſpiritually vnderſtande and confeſſed of hī.

If any beleue that in God are humayne Members eyther mouynge of the Soul: without doubte, he forgeth ydolles in hys harte. Item. ſ. Bedain hys recolectyon, & alſo. S. Auſten in his ſermon made to the people at the communyon. My brethren (ſaye they) Herefore are theſe thynges called Sacramentes / for ſo muche as in them there is one thynge ſeem and an other vnderſtand. That which is ſene, is a corporall thynge / But that thynge whych is vnderſtand, hath a ſpyrytuall frute. The ſayd Auſten in his .xxx. treatiſe vpon. S. Iohn ſayth: The body of Chryſte is ryſen from death, and muſt be in one place. Alſo in hys boke agaynſt Adamantum, the xij Chapter ſayth: theſe thre thynges: The bloude ys ſprete. This is my body, ād the ſtone was Chryſte / He teacheth theſe thynges to be ſpoken as though he ſpake by a fygure in Signe and ſygnyfiynge and amonge other thynges, ſayth theſe woordes: I maye expound thys commaundemēt to be a token, for the lord doubted not to ſaye, thys is my body, when he gaue the ſigne of his body / Also SAYNCTE Ambroſe vpon the fyrſte Epyſtell, the Aleauenth Chappyter to the Corinthians ſayeth. In ſo much as we are delyuered by the death of the lorde / hauing remembraunce of the ſame in eating and drinking ſignifieth the body and bloude whyche hathe been offered for vs. Alſo. S. Ciprianin the ſeconde boke of hys Epyſtle, the iij. chapter, ſayth: for ſo much as in al ſacrifices we make mēciō of the paſſion of Chriſt. For the lordes paſſion is ye ſacrifice that we offer. We ought not to do otherwyſe thē he hath done. For the ſcripture ſayth as often as ye eate this breade, and drynke this chalyce, ye anounce or declare the death of Chriſt tyll he come.

Then as often as we offer the chalyce in the remembraunce of the lorde and of hys paſſion: we do yt, which apeareth to haue been done of the lorde. Good Reader, here haue ye ſufficient Aucthours both of the ſcryptures and alſo of the Catholyke doctoures: agaynſte the tranſubſtancyon and the abuſe of the maſſe: whych: if God permyt: ye maye ſee no leſſe abuſed: then was y• braſen ſerpēt. for euen as the wicked prye ſtes of the Iſraelytes ſenced the braſen ſerpent geuyng it a new name callyng it Nehu ſthan: geuyng the ISRAELYTS to vnderſtande that by it / they receaued theyr health. Euen ſo hath the pope and papyſtes inuented the tranſubſtanciation in our kynde, geuing the Chriſtyās to vnderſtand that CHRIST is wholy in that kynde which is hanged ouer the alter, euen as he was borne of hys Bleſſed mother the virgyn mary. And therfore do the papiſtes knele to it, put of theyr cappes to it, knock theyr breſtes befor it / and their prieſtes ſence it. But trulye aſſured I am that the popiſh pryeſtes haue euen ſo good ſcriptures to proue this, as the Iſraelites had to proue theyr Nehuſthan. Wherfore let no man murmer agaynſt the Kynges maieſties procedinges. For his grace hath the ſcryptures for hym / where the aduerſaryes haue none. And that maye be well gathered by theyr ſeking of inſurrections / and in ſtyrring the ſcottes and frenchmenagaynſt the Kynges maieſtie. Thys is no new, but an Aunciynt Practyſe of theyrs, as ye may well perceaue in Tindals practyſe of prelates. But by Gods helpe, his grace wyth his honourable counſell, in that they go about, to ſet furth the glory of God, in reſtoryng y• cōmuniō according to the firſt inſti • ucion ſet furth by Chryſt as it apeareth in the ſcriptures, not ſeking tē porall poſſeſſyons, which the papiſtes, thorow theyr maſſe / haue gotten contrary to the worde of God, in muche greater abundaunce then the ſcriptur permitteth them. The kinges grace I ſay, in ſo doyng, ſhall obteyne no leſſe prayſe for euer, then Eccleſiaſticus ſetteth furth of the foreſayd kī ges, in the latter chapter of his boke: And to the contrarye all they that murmer or grudge agaynſt his maieſties procedinges, without doubt God ſhall confounde them, as he dyd the Ennemies of Dauid / Ezechias ād Ioſias with many other. I pray you, what a goodly prayſe ſetteth Eccleſiaſticus forth in his. 44. chapter of Ioſias, Sayth he not the remēbraunce of Ioſias is lyke as whē ye apothecary maketh many precious ſweteſmellyng thinges together, his remēbraunce ſhalbe ſwete as hony in all monethes, & as y• playing of muſyke by y• wyne? he was appoynted to turne the people agayne and to take away all abhominacions of the vngodly. He derected his harte vnto the lord and in the time of the vngodly he ſet vp the worſhyppe of GOD agayne. All Kynges excepte Dauid, Ezechias and Ioſias cōmited wickednes: for euen the kinges of Iuda alſo forſoke the law of God. Oh God, I wold the papiſtes wolde remembre this ſaying: and ſearch whether the Chryſtian kynges haue forſaken the lawes of God or not. I dare wel wryte, that they can not deny, but that they haue. Wherefore if ſuch to whom the kinges maieſtie and his honorable coū ſell ſhall commyt the reformatyon of hys graces procedynges, agaynſt the abuſes of Gods word, do ſeke the worlds ſubſtaūces vnder yt pretence of ye ſettīg furth of Gods word / not caring, ſo they get ſubſtaunce what cōmeth of Gods word, as partlye hath apeared in theſe our dayes, both in the clergy and alſo in the laytye. It wylbe a ſlaū der to oure Relygion in thoſe dayes as it was euen in the Primatiue churche, as appeareth in the ſeuenth boke, the .xvij. chaptof Euſebius eccleſiaſticall hiſtory, of Paulus Samoſatenus a byſſhop of Antioch / of whom is ſaid, yf we ſpeake of his pride / it was Intollerable: For he ſhewed hym ſelfe more lyke a captayne then a byſſhop, for ſo much as in going by the ſtreates, he vſed a maruelouſe pryde, in reading the letters which were ſent hym: before the people / naming the anſweares to hys ſecretataries whych accompanyed hym / hauynge ſo great a nombre of folke which went before hym: and a great multytude followīg hym, in ſuch maner yt all they which ſawe hym abhorred, hys pryde, and for the ſame, blamed our Relygion. Oh. GOD / doth not the pryde of the byſſhopes in theſe our dayes, reſemble the ſame Paules pryde? He that lyſteth to rede the forſayd chapter out / ſhall ſee muche. But thankes be vnto the lorde, who hath geuen the ſame power vnto the Kinges Maieſtie in theſe dayes / which he gaue to Aurelyan the emperour in thoſe dayes which was: that he gaue power to the metrapolytane and other faythfull byſſhopes: to depoſe the ſayde Paule: and ſet an other in hys place: whyche dyd preach the worde of God: and not his owne thinkinge: as Paule dyd: as appeareth in the ſayd chapter. Truly / if this pride be not lefte both in the Laytie and alſo in the the Clergyie / God wyll plage the worlde / and that very ſhortlye: for Gods worde is not mans inuencion, but the very wyll and worke of God, as witneſſeth Peter in his ſecond Epyſtle the fyrſt Chapter / ſaying: know fyrſt that no prophetie in the ſcriptures, is done of any priuate interpretation. For the prophecy was neuer wrought by the wyll of man / but the holy men of God ſpake as they were moued of the holy goſt. And this trade vſed the apoſtles, geuinge credyte to Gods worde both in theyr teaching & alſo in theyr miniſtracion / as wye neſſeth. ſainct Peter in his fyrſt epyſtle the fourth chapter ſaying if any man ſpeake, let him talke as though he ſpake the wordes of God. If any mā miniſter, let hym do it as of the habily tie whiche God minyſtreth vnto him. And yt primatiue church ſtode by the ſcripturs as Euſebius in his iij. boke the .x. chapter witneſſeth / ſayinge By the which thinges (ſayth he) it is euydent in what reuerence we vſe oure ſcriptures, the which of ſo long tyme and by ſo many ages as is paſt / was neuer mā that durſt adde / take away or chaunge any thin ge: but all men of our relygion haue thys ſtedfaſt fayth / and beleue thē to be reuelacions of God, & ſtande to this boke, & for to defende ye ſame / if nede require, wil willyngly loſe theyr lyues. He ſayth not they wyll make inſurrections and ſtyrre the peple againſt their prince, as the papiſts haue done theſe. 1200 yeres / for the maintenaunce of theyr fayned tradicions & auncient cuſtumes: thys is the very nature of all thoſe which mainteyne vn wrytten Ʋerityes. But ye nature of gods peple is not of this kīde, but their nature is, to opē ye fautes of prices & of their ſubiectes, wc they ſet led cō trary to the ſcriptures / & gently ſhewe the plages ſet furth in the ſcrypture / for diſobeing Gods worde, & rather to ſuffre death, then to ſeke the diſpleaſure or deſtruction of theyr prynces, & rather vſe paules trade in theyr preachyng. 1. Cor. xv. ſaying I delyuered vnto you that whych I alſo receaued, how ye Chryſt dyed for our ſynnes according to the ſcripturs, & yt he was buryed / & that he roſe agayne the .iij. day. Paul ſayth not, I delyuered vnto you our aūcient fathers cuſtumes / nor yet their ſay ned & inuēted ceremonies wc had ſtande ſo many .C. yeres. But he ſaith he delyuered yt wc he receaued, wc was, how yt chryſt dyed for our ſynnes according to the ſcriptures & therfore ſayth paul. Gal. 1. Though we our ſelues (ſaith he) or an aūgell frō heauē preach any other goſpell to you thē yt yt haue receaued, holde hiaccurſed. O mercifull God, what ſhall we ſay to thoſe, wc maīteyne the popyſh maſſe and ceremonies in the whiche is not declared one Tytle, Howe Chryſt dyed for our ſinnes / according to yt ſcripturs? For truly ye chatholyke fathers abhorred thē: euen in the primatiue church. As hereafter thou mayſt perceaue. And fyrſt Caſtus byſſhoppe ſayth in his .v. boke. He the which preſumeth to follow the cuſtume in contempnyng the veritie / eyther he is enuyous and malycious agaynſt his brethern to whome the verytie is opened, or els he is vnthankfull to God, by whoſe inſpiration his church is inſtructed. Alſo Ciprian ad Pompeium, agaynſt Steuēs Epyſtle, ſayth. The cuſtume which is ryſē wt ſom, ought not to let the verytie to haue leſſe place, to rhintent yt the veritie ſhulde not vanquiſh. For cuſtum without veritē is auncientnes of errour. Wherfore in leanyng, the errour, let vs follow the veritie. Alſo Auſten in his .iij. boke of Baptyſme, the .ix. chapter. And are alſo the wordes of Honoratus Attuca, ſayinge: ſeying Chryſte is the veritie / we ought rather to follow the veritie then the cuſtume. Alſo Felix Byſſhop ſayth: let none ſet the cuſtume before the veritie, for reaſon & veritie wyll alwayes put furth cuſtume. Alſo. ſ. Ciprian ad Cecilium in hys ſeconde Booke the thyrde Chapter / ſayeth. If ye doo that whiche I commaunce you / from henſeforth wyll I not call you ſeruauntes, but frendes. Yea / and that Chryſt ought only to be heard, the father witneſſeth from heauen, ſaying: This is my welbeloued ſonne in whom I delyte, heare him. Wherfore if it be ſo that Chriſt ought only to be heard, we ought not to care what thing any befor vs hath eſtemed to be good / but thoſe thinges which Chryſt teacheth / who was before all other. Neyther muſt we follow mā nes cuſtume but the veritie of God. For the lorde ſayd by Eſay the prophet. They honour me without cauſe / and teache the commaundementes and doctryne of men. And alſo in the Goſpell, why do ye tranſgreſſe the commaundementes of God, to ſtablyſh your owne tradicions? Wherfore (dere brethern) if anye one of our predeceſſours, through ignoraunce or ſymplycitie: haue not obſerued and kept that which the lord hath taught vs to do, eyther by example or doctryne, it may be reputed to ſymplicitie, and may be forgeuen thē through ye indulgence of the lorde. But it may not be forgeuen vs which now are inſtructed of the lorde: but it is expedient for vs to ſend letters to our companions, that the lordes goſpel & his doctrine be kept ouer al, & ye wè wtdraw vs not frō yt wc chryſt hath taught & done. Here ye ſe how yt catholik fathers are againſt mannes doctryne and auncient cuſtume / Whoſe doctryne is conformable wyth the apoſtles doctryne, as peter wrytteth in hys ſecond Epyſtell the .iij. Chapt. Remembre the woordes whych were tolde before of the holy Prophetes, and alſo the commaundementes of vs that be ye Apoſtles of the Lorde and ſauyour. Trulye we haue not in the ſcryptures that the Apoſtles had any cōmaundment to ſet furth the maſſe or any ſuche Ceremonie as hath bene, and as ſome are yet in the church, for the Apoſtles had ſuffred before any ceremony was receued into the church, as witneſſeth al auncient Chronicles. For it was Cix. yeares after chriſts incarnation, whē Alexander made the fyrſt holy water. All out the yere .cxxix. Telphorus made the lent. About ye yere of .ijc. xiiij. Cepherinus made or ordeyned a chalyce of glaſſe & made the fyrſte Sacrifyce. About .ijc. lxx. Felix ordeyned the hallowynge of the aulters About. ij. clxxxi. Caius ordryned the pryeſtes ſhauen ordres. About the yeare of iij. c. xiij. Sylueſter ordeyned creame and oyle to be hallowed of byſſhops. About an • o. iiij. c. xix. ſoſynus ordeyned ye halowig of the font on Eaſter euen, and the paſchal taper. About anno .iiij. c. xiij. Mamercus byſſhop of Ʋienna ordeyned gang weke. About āno v. c. xxiii. Felix ye .iiij. ordeyned ye anealing of yt ſycke. About the yere .v. c iiij. Pelagius ordeyned maſſe of requiem, for ye dead. about an. vi. c. xxij. Benitacius the .v. ordeyned ye churchyardes to be ſanctuary. About the yere of .vij. c. xxxij. Grigory the .iij. ſet vp Images / cauſing the people to honour them / contrary to a counſell holden in Conſtantinople by Leo the .iiij. Emperour with .iij. c. and .xxx. byſſhops. In the whych counſell Images were condemned and burned, yea euen the very picture of Chryſt. About the yeare .vij. c. iij. Steuen the .iij. cauſed him ſelf to be born on mens ſhulders. About the yeare of .vij. c. lx. Paulus ordeyned church halowyng. About the yeare. M. lxxiij. Gregorye the vij. ordeyned that prieſtes ſhulde kepe no wyues nor concubines / and for badde to eate fleſh on the ſatterdayes. Aboute anno. M. lxxxvij. Urbanus the .ij. ordeyned excommunication. About anno. M. c. xcviij. Innocencius the iij ordeyned anticular cō feſſion / to bring in holy belles holy palme, BEADES and Aſſhes wyth all other rayned fantaſies which (as before is ſayd) ye haue not in the teſtament any ſuch doctrine ſet forth by Chryſte nor none of hys apoſtles. Wherfore doctour ſmyth and all thoſe which wryte or preache theis vnwry ten verities to be receaued by the tradicion of the apoſtles, do bely Chryſt and his apo ſtles. For the apoſtles had ſuffred and we reall dead almoſt .xx. yeres before the fyrſt ceremony was inuented, as ye herein may perceaue. Wherfore Paule foreſeing (by the ſpirite of prophetie) that ſuch falſe and erronious doctrine ſhulde com, geuith war ning vnto Timo. in the .iiij. chapter of hys fyrſt Epyſtle / ſaying / The ſpyrite ſpeaketh euidently / that in the latter dayes ſome ſhall departe from the fayth / and ſhall geue hede vnto ſpirites of errour and deue lyſh doctryne of them whych ſpeake falſe thorow Ipocriſy, & haue theyr conſciences marked with an whote Iron / forbidding to mary, ād commaunding to abſtayne frō Meates whiche GOD hathe created to be receaued with geuing thankes. Yea and Paule to the Gallath. ſayth. as I ſayde before, ſo ſay I now agayne / if any manne preache vnto you any other thing then that ye haue receaued / holde himaccurſed. Wherfore (this ſaying conſydered) no manne can gather by Paules doctryne but that althoſe ceremonies before recited, were neuer receaued of Paule nor yet of none of the apoſtles. By the which it followeth that all thoſe which preach theſe ceremonies to the peple are accurſed by Paule: for ſo much as they were not receaued when Paule preached the curſe. Therfore let vs repent and beleue Gods wordes ſeing it hath pleaſed him to opē it vnto vs, in theſe our days. For if it had bene ſo plē tyfully opened vnto our forefathers: the byſſhops of Rome ād theyr maynteyners could neuer haue preuayled agaynſt Chriſten princes as they haue done, neyther yet maynteyned their inuented ceremonyes, agaynſt the which the catholyk fathers wro te: euen when they were inuented as here in apeareth. For Euſebius wrote aboute anno .c. lxix. Origen a about .ii. c. xxv. Cyprian about .ij. c. lix. Chriſoſtom about. iiij c. xiij. Ierome about .iiij. c. xxix. Auſten a • aboute .iilj. c. xxx vij. Theſe men with dyuers other haue written agaynſt their tradicions / euery one in his tyme / as appeareth in their workes. But ye citaſion why yt ſcripturs & theſe catholyke mēs workes myght not take place / was for lacke of the prynt. For in the primatiue church, and vn to ſuch time that God had ſent the prynt / it was a greate thing for a man to wryte a byble, yea / aſ much as a man myght to in his whole life. Wherfor for lacke of gods woorde, the people myght nor come to the knowledge of the biſhop of Romes deuelyſh inuencion. Yea, and we may be ſure in caſe the ſcriptures had been as plentyfull and as leful to euery man / in the primatiue church / as they are now in theſe our days / the ātichriſtes of Rome & all their ayders ſhuld haue had as much to do in the ſettīg vp of thē as men haue now in the pulling downe of them. For the holy Scriptures were then in few mens handes ſo that the Chriſtians had not to ſtabliſh thē ſelues in Chriſt, but only by ye preachers. And after yt yt apoſtles & ſincere pachers, were depar ted to god / thē begā yt Romiſh biſſhops to ſtabliſh their earthly kingdō, & to become lords of yt whole chriſten relygiōs, as well ouer yt prices as ouer their ſubiectes, as it may apeare by aunciant chronicles. For in yt .x. boke ye .vi. chap of Euſebius works it is mēcioned, howe ye in yt counſell of • ice holdē by ye ēperour cōſtatine yt great, waſt decreed that the auncient cuſtumes ſhulde be kept in Alexandria & in the citie of Rome: to wyt, that the byſſhop of Alexandria ſhulde haue the charge of the churches in Egypt: and he in Rome, of the churches in Rome and about Rome. Now, this Chriſten counſell being kept .iiij. c. yeares after Chryſt / coulde not fynde the Romiſh byſſhop. Chriſtes ſucceſſour / but only ouer ye churches of Rome & about rome. I pray you from whence cam hys auctoritie ſence to be called Chryſtes ſucceſſoure ouer the whole chriſten congregaciōs? yf it had com from Chriſt, this counſell (no doubt) wold haue found it. Truly I can not gather of whome he receaued it, onles be receaued it of that deuell that wolde haue had Chryſt to fall downe and honour him / as is written Mathew .iiij. but Chriſt had him avoy de, but I thinke Sylueſter ſent for him ād receaued that which Chryſt refuſed / and it maye well appeare to be from thence. For ſence the ſame pope ſylueſter receaued the poſſeſſions, which was almoſt .iiij. c. yeres after CHRIST, he & his ſucceſſours for the moſt part haue euer ſence perſecuted the trewe CHRYSTYANES and that ye may perceaue the ſetting furth of the ſcryptures in thoſe dayes was not for euery man / by the reaſō it was ſo chargeable. But it was onely a prynces worke as Chrodoryke biſſhop of Cirocopolis in the fyrſt booke of hys ſtory the .xvi. chapter maketh mencion of an Epyſtle ſent by the forſayde conſtantine to Euſehuis, the tenour wherof is this. It hath ſemed vs good to ſygnyfye vnto the, that thou prepare L. volumes of the ſcryptures, and pryneye pally thoſe the which thou knoweſte to be neceſſary to the inſtitucion, doctryne and vſage which hath been accuſtumed to be geuen to the churches, and let them be writtē in good Parchement and well trined by good worckmen, hauing good knowledge in the acte of the ſcryptures. And we alſo haue ſēt letters to our general geuernoue of the prouinces, to take charge and dyligē tly to miniſter al thynges neceſſary / to the reſtoring of the ſame volumes, and it to be thy worke and dilygently to enforce thy ſelfe that the ſame volumes maye be ſhortly ready and appareylled as it apperteyneth. And further by the aucthorytie of our letters, Sealed by vs, ſent to the we giue the power to take and vſe openly .ij. Charets or cartes to cauſe the ſayd volumes dylygently to be conueyed to the citie of conſtā tinople. Gētle reader / here may ye ſe what paynes and charges it was to thys noble Emperour to ſet furth the ſcryptures, in thoſe dayes. Iohn Caryon ſayth in the. 3. boke of hys chronicle that thys conſtantine cauſed the newe Teſtament to be carryed before him for a wytnes of hys ſaith I praye you wherfore dyd conſtantine ſet furth theſe ſcryptures. Truly becauſe y• wicked Dyocleſyan the. xxxv. Emperour in the .ix. yeare of hys reygne / which was about the yeare of Chryſt. 288. as Cation wrytteth / dyd as appeareth in the ſeuently boke the ſecond chapter of Euſebius ſtory cauſe thys proclamacyon followyng / to be proclaymed, which was that the churches of the chriſtyans whiche myght be founde ſhuld be ouerthrowen to the fondacions & the bokes and ſcryptures burned, and that all thoſe of yt relygyon, wc had any dignitie or office, ſhuld be put forth & remaine aſhamed, and yt thoſe ſlaues which perſeuered in the chryſten fayth myght not obtayne lybertie, the occaſyon herof was, that the heretyke Manicheus, had fowen diſſention amonge the chryſtians. O Lorde haue we not had thy ſcrypturs brent in curdayes? Yf we aſke wyncheſter and London / they wyll laye, yea: yea, and ſo ſay I to: But ye may beleue me, I was very heauye whē I heard of it. yea / and as heauye as they are now ſory that they be printed agayne. But thankes be to the lorde, our kinges maieſteacute; may go farther wyth hundreth pounde in printing, then conſtantine might haue done wyth thre thouſand pounde in wrytynge. For the lacke of bokes cauſed the byſſhops of Rome and his ayders to preuayle in all counſels ſence the fyrſt: Yea and in all the xxiij. ſciſmes paſt / to rule all thīges as they wolde, and to make what they wolde, and diſcalow what they wolde. But in this, the xxiiii. ſciſme or deuiſion I truſt the byſſho pe of Rome and all his Papiſtes ſhall be ouerthrowen through yt word of GOD, which by the prynt is aboūdantly ſpredde abrode in all Chryſtendome. A worke which God neuer opened to man, ſence the worlde began tyll the yeare of Chryſt. M iiii. c. lii. which in that yere was opened to one called Iohannes fauſtius in the Cytie of Magunce or menth in Germany.

Wherfore let vs giue god thākes & reioyce that he hath ſēt vs, in theſe our dayes, that ſcience wherby al thoſe that loue the lyght maye haue the ſame, for alytle charges / I meane the worde of God who is the Aucthour of lyght. By whoſe lyght, the kyngs maieſtye with hys honorable coūſel goeth about to ouerthrowe the Popes maſtres Miſſa, the ſucceſſour of the Iſraelytes / ne huſthan. Wherfor / let vs daily pray to yt lorde the Aucthour of the canonicall ſcryptures / that he wyll pro ſper the Kinges maieſtie with my Lorde protectour and his honorable cō ſell / in the ſetting furth of his worde: So that through hys helpe, they may ouercome the ennemies of the ſame hys worde and of his graces royalmes and dominions, Amen.

Finis.