Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonderful_a	work_n	world_n	95	3	3.9734	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07698	A dyaloge of syr Thomas More knyghte: one of the counsayll of oure souerayne lorde the kyng [and] chauncellour of hys duchy of Lancaster. Wherin be treated dyuers maters, as of the veneration [and] worshyp of ymages [and] relyques, prayng to sayntys, [and] goyng o[n] pylgrymage. Wyth many othere thyngys touching the pestylent sect of Luther and Tyndale, by the tone bygone in Sarony, and by tother laboryed to be brought in to Englond; Dyaloge of dyvers maters	More, Thomas, Sir, Saint, 1478-1535.	1529 (1529)	STC 18084; ESTC S104969	282,100	256

fayn fyrst here of you what dystynccyon and dyfferēce ys that that ye make and wherfore ye make it bitwene the myracles don of olde tyme and these that be now adayes don at these pylgrymagys Syr quod he sum what a lytle I towched yt in the begynnyng made in maner a glaunce therat But loth wer I to hyt yt wyth a full shot and a sharpe as I haue sene sum wyth suche reasons cleeue the pryk in twayne that they semyd to bere ouer the but And all●whych reasons I wolde be loth in so sore maner to allege lest I myght happely gyue you sū occasyō to thynk that eyther I set to sumwhat of myne owne or elles at the leste wyse lyked well that syde and wer a fauorer of the factyō Nay nay quod I fere not that hardely for neyther ā I so suspecyouse to mystrust that one thynkyth euyll because he defēdeth the worse parte well by way of argumente and reasonyng And also I truste that all theyr shottꝭ shal be so far to feble to bere ouer that but that few of them shall towche the mark many to faynt to perce the paper And sum to hygh and sum to shorte And some walk to wyde of that but by a bow And therfore I requyre you spare not to bryng forth all that euer ye haue harde ●or that ye thynke may be sayde in the mater ¶ Syr quod he syth ye can here yt so indyfferently I shall not spare to speke it And suerly to begynne wtall that I thynk trew I wyll not fayle to confesse For albe yt that I haue long stycked wyth you to wythstand any credence to be geuē to myracles dō now adayes in whych I haue moch the lēget stykked bycause of sum whom I haue knowē ere thys so farre from the byleue of any myracles at all that in good feyth they put me half ī dowte whether they beleue that there wer god at all if they du●st for drede shame haue sayd all that they semed to thynk yet to saye the truth I neuer hard any thyng sayd so sore therin that euer moued me to thynk that any reason wold bere the importune mystrust of them that amōg so many ā open myracle as ys dayly in dyuers placys doon wolde wene that none at all wer trew But veryly as I begōne a lytell to touche in the begynnynge whether these myracles be made by god for good sayntys or by the deuyll for oure deceyt and delusyon albeyt I beleue euer wyll as the chyrch doth yet sum men among sum such thyngꝭ say therin that I am dryuē to doo as I do in other articlys of the fayth lene fast vnto belefe for any reason that I fynde to make them āswere wyth For fyrst they take for a groūde that the deuill may do myracles Or yf we lyst not to suffer thē callyd by that name the mater shal be therby nothyng amēded for yf we wyll haue only called by the name of myracles thyngys by god dō aboue nature yet wyll we not deny but that god sufferethe the deuyll to worke wonders whych the people cā not dyscerne from myracles And therfore whē they se them myracles shall they call them and for myracles shall they take them Now syth yt so is that the deuyll may do suche thyngys whereby shall we be ●ure that god doth them And syth the dyuyll may do theym we be not sure that god doth them why may not we aswell beleue that the dyuyll doth them ¶ Mary sayd I ye told me that ye sett noght by Logyk but now ye play the Logycyen out ryghte Howe be yt that argument men may torne ō the tother syde saye that syth god may do them mych beter than the dyuyll and we be not sure that the dyuyll doth thē why shulde we not rather beleeue that god doth them whych may do them beter And myche more reason yt ys where a wonderfull work ys wrought there to ascrybe yt to god the master of all mastryes rathere than the dyuyll that can do nothyng but by su●fraunce excepte we se some cause that cānot suffer that work to be rekenyd goddys ¶ well q he than is yt reason that we shew you sum such cause It ys quod he cause ynoughe in that we se that god hath yn scrypture forboden suche ymagry and that vnder great maledyccyon As yn the law Non facies tib● sculptile And ī the psalme In exitu israel de egipto where he furst by the mouth of the Prophete dyscrybyth the folye of suche as worshyppyth those imagys that hath crys and cannot here handis and can not feele fete and cannot go mouth cannot speke All whych absurdytees vnresonable folyes apperyth aswell in the worshyp of our imagꝭ as in the panyms idollys And after he shewith the maledyccion that shall fall theruppō Seynge lyke mote they be to them all such as make them all suche as puttyth theyr trust in thē And forthwyth he declareth in whom good men haue theyr trust and the profyte that procedyth theruppon saynge Domus israel sperauit in domino adiutor eorū et ꝓtector eorumest The house of Israell hath put they re truste in our lorde the helper and defender of thē ys he Now when the wordys of god be clere open and playne vppon thys syde what reason ys yt to beleue the cōmentys and glosys of menne wherewyth ye wold wynde owt agaynst she trew textys of god what shulde we gyue credens to thēnsample of mēnys doyngꝭ ageynst the playne commaūdement of goddys wrytyngys And whē that ōly chryste ys our sauyour and our medyatour to bryng our nature agayne to god and our oonly proctour and aduocat afore hys father and may helpe vs best and will helpe vs most what shall we make eyther our lady or ēny other creature our aduocat or praye to thē whych of lykelyhod here vs not For there can none of them be present at so many placys at onys as they be callede vppon and if they were yet arte they no nere vs then god hī selfe nor so fayne wold that we dyd well as he that dyed for vs. and therfore whā we not only doo thē reuerence whyche I were contēt wer done them for goddes sake as ye sayd before but also praye to them we doo chryste and god great Iniury For yf we pray to thē as medytours aduocatꝭ for vs we take fro Cryste hys office gyue yt them yf we aske helpe helth of them then make we thē playne god dys and betake to them the power of the godhed For only god ys yt that geuethe all good as wytnessyth saynt Iames. Euery good and very perfyte gyfte cōmeth from aboue descendyng from the father of lyghtys And suerly yf we cōsyder how we behaue vs to thē though ye saye that all the honoure geuen to sayntes redoundeth vnto god syth yt ys doon as ye saye not for theyr

ī that holy man so strongly that he with few wordꝭ of saynt amphybalus at y● sight of that blessed ymage whych our lorde had before shewid hym ī hys slepe was clene turned to chrystendome And in the worshyping of y● same ymage was taken and brought forth to iudgemēt afterward to marterdome ¶ And there ys no man but yf he loue a nother he delitith ī his ymage or enythyng of hys And these heretyques that be so sore agaynst the ymagis of god hys holy sayntis wold be yet ryght angry with●●n that wold dishonestly handle an ymage made in remembraunce of hī self where y● wrethis forbere not vilanously to handle and to cast dyrte in dispyte vppon the holy crucyfyx anymage made in remembraunce of our sauiour hym selfe and not only of his most blessyd ꝑson but also of hys most bytter passion ¶ Now as touching prayer made vnto the sayntis and worshyp done vnto theym mich meruayle is it what cause of malice these heretykꝭ haue to them we se yt commen in the wreched cōdycyon of thys world that one man of a pride in him self hath enuy at a nother or for displasure done beryth to some other malyce and euyll wyll But this must nedꝭ be a deuelish hatred to hate him whom thou neuer knewist which neuer did the harme which if he could now do that no good where he is yet eyther wyth hys good ensample gone before the or hys good doctryne lefte byhynde hym doth the but if thou be very nought of thy self gret good ī this worlde for thy iorney toward heuyn And thys muste nedys be an enuy cūmyng of an hye deuelyshe pryde and far passyng thenuye of the deuyll hymself for he neuer enuyed but such as he saw was conuersaunt wyth as whā he saw man and the glory of god But these herytyques enuye theym whome they neuer saw nor neuer shall se but whan they shal be sory and ashamed in theym self of that gloryouse syght ¶ For where they pretend the zele of goddys honour hī●elf as though god to whō only all honour and glory is to be geuen were dyshonored in that sum honour is done to hys holy sayntys they be not so mad nor so chyldyshe as they make theim self For if all honour were so to be geuen only to god that we shulde gyue none to no creature where were than goddys precepte of honour to be geuyn to our father mother to pryncys gouernours rulers here in erthe And as saynt Poule sayth euery man to other ¶ And well they wote that the chyrch worshyppeth not saītys as god but as goddis good saruauntis therfore the honour that is done to theym redoundeth pryncypally to the honour of theyr mayster lyke as in comē custū of people we do reuerence sumtyme make great chere to sum men for theyr maysters sakes whome ellys we wold not happely byd ones good morow ¶ And surely if eny benefite or almes done to one of crystꝭ pore folke for hys sake be by hys hygh goodnes reputed and accepted as done vnto hym self And that who so receyuyth one of hys aposteles or dyscyples receyuyth hym selfe euery wyse man may well cōsyder that in lyke wyse who so doth honour hys holy sayntis for his sake doth honour hym self Excepte these herytyques wene that god were as enuyouse as they be theym selfe And that he wolde be wroth to haue eny honour done to eny other though it therby redounded vnto hymselfe whereof our sauyoure cryste well declareth the contrary for he sheweth hym self so well cōtent that hys holy sayntys shal be pertyners of hys honoure that he promysyth his aposteles that at the dredfull dome whā he shall cum in hys hygh maiestye they shall haue theyr honourable seetis and sytte wyth hym selfe vppon the iudegement of the worlde ¶ Cryste also ꝓmised that saynt mary magdalene shulde be worshyped thorow the worlde and haue here an honorable remembraūce for that she bestowed that precyouse oyntement vppon hys holy hed whych thyng whan I consyder it makyth me meruayle of the madnes of these heretiques that barke agaynst the old aūcient customes of crystys chyrch mockyng the settyng vppe of cādellys and wyth folyshe facecyes blasphemous mockery demaunde whyther god and hys sayntys lak lyght or whyther yt be nyght wyth theym that they can not see wythoute candle They myght as well aske what good dyd that oyntemēt to christꝭ hed But the heretyques gruge at the coste now as they re brother Iudas dyd than And say it were better spent in almys vppon pore folk And thys say many of theym whyche can neyther fynde in they re harte to spēd vppon y● one nor the tother And sum spend sometyme vppon the tone for none other entent but to th ēd that they may the more boldely rebuke and rayle agaynste the tother But let thē all by that ensample of the holy woman and by those wordys of our sauyour lerne that god delyteth to se the feruēt hete of y● hartꝭ deuociō boyl out by the body And to do hī seruyse with all such goodꝭ of fortūe as god hath geuī mā ¶ what ryches deuysed our lord god hym selfe in the making garnishyng of y● tēple in the ornamentes of the auter and the prestes apparayle what was him selfe the better for all thys what for the bestꝭ that hym self cōmaūded to be offred hym in sacryfyce what for the swete odours and frankensence why do these heretiques more mocke at the maner of crystꝭ chyrche than they do at the maner of the iewes synagoge but yf they be beter iewes thā crysten mē ¶ If mē wyll say that the mony were better spent amōg poore folke by whō he more setteth beyng the quycke temples of the holy goste made by hys owne hand than by the temples of stone made by the hand of man Thys wold be percase very trew if there were so lytle to do yt wyth that we shuld be dreuyn of necessyte to leue the tone vndōe But god geuyth inough for both And geuyth dyuerse men dyuers kyndys of deuocyō and all to hys pleasure In which as thapostle Poule sayth let euery mā for hys parte aboūde be plentuouse in that kynde of vertu that the spyryte of god guydeth hym to not to be of the folyshe mynde y● luther is which wisheth in a sermō of his that he had in hys hād all the perys of the holy crosse And saith that yf he so had he wold throw them there as neuer sonne shuld shyne on thē And for what worshup full reasō wold the wreche do such velany to the crosse of chryst by cause as he sayth that there is so mych golde now bestowed aboute the garneshyng of the pyecys of the crosse that there is none lefte for pore folke Is not thys ā high reason as though all the golde that is now bestowed aboute the pecys of the holy crosse wolde not haue faylede to

necessary poyntys of fayth the chyrch can not erre ¶ That had bē very wel sayd quod I. But he wolde haue asked how ye knowe that ¶ Than must I quod he haue sayde the same that I dyde that I knowe yt by playne and euydent scrypture that the chyrch in such thyngys can not saye but trewe And than wolde I haue layd hym the textes that ye alledged vnto me for the same purposed before Yf ye so had sayd quod I ye had āswerd hym truely but yet not with your most aduaūtage ¶ Why so q he ¶ For quod I your next a●swere were to say as trouth is that ye byleue that the chyrch in such thyngꝭ can not erre bycawse ye byleue that god hath taught and tolde the same thyngꝭ to hys chyrch ¶ Thā wold he haue asked me ferther quod your frende what thyng maketh me to bileue that god hath taught tolde the chyrch those thyngꝭ ¶ So wold he haue asked you quod I and so myght he wel ¶ Thā were we cōmen quod your frende vnto the same poynt agayne that he shulde haue concluded me as he dyd byfore ¶ Nay q I not yf ye answered therto well ¶ Why q he what coulde I answere ellys but clerely graūt hym that I byleue that thynge for none other cause but only bycause the scryptur so sheweth me ¶ No could yt q I what yf neuer scrypture had ben wrytē in this world shold there neuer haue bene eny chyrch or congregacyon of faythfull ryght byleuyng people ¶ That wote I nere q he ¶ No do ye quod I were there neuer eny folke that byleued in god had a true fayth betwene Adam and Noe of suche as neuer herd god speke them self ¶ Yes quod he I suppose ther were some but yt shold seme ther were very fewe For ther were few saued in No●s shyppe ¶ The world was at that tyme quod I waxen worse and worse as yt waxeth now But yt is not vnlykely that ther were many ryght byleuyng people in the meane tyme. ¶ That is quod he lykely ynough ¶ Now as for the dayes quod I of Noe hymselfe though ther were few saued alyue yet proueth not that the people to be all myscreaūtꝭ and without fayth For yt fared be them as yt faceth now by vs that there were many that byleued the trouth and had a fayth but they folowe● 〈◊〉 ●●esshe and san●● for theyr synne For there appereth no ferther vppon the story i●●●●●sis but that the world w●●●●sshed wyth the water of the grete flode for the fylthe of theyr flesshely lyuynge And all be yt that in the fyrste epystle of saynt Peter yt myght seme some me●edulytye in them yet may yt be y● yt stretched no ferther than to the lakke of fere in the credence of goddꝭ cōmyn●cyon and o●er mych hope and boldenesse of goddys ferther fauour and sufferaunce wherof they repented after to late for thys psent lyfe yet many through goddys mercy not to late for the fynall saluacyon of they re soules as appereth by the good grete clerke Nicolaus de lyra vppon the same place whyche could in no wyse haue bene so yf they had lakked fayth Which fayth what scrypture had they to teche thē or all the menne in effecte that eny fayth had frome Adam thytherto Was ther also no faythful folke at all from Noe to Moyses nor hym selfe neyther tyll he had the lawe delyuered hym in wrytyng Dyd Abraam neuer byleue more but those thyngꝭ that we fynd in scrypture specyally to haue bene tolde hym by god Was hys father and all hys frēdys infydeles Were ther no people besyde in all that longe tyme that had a ryght fayth ¶ Yes quod your frende that I thynke veryly there was ¶ That may ye quod I be sure there was And why dyd eny man thā byleue the chyrche that ys to wytte the nombre and congregacyon of good ryght byleuynge folke of whose mouth and tradycyon he herde the true byleue agaynste the wronge and mys●e byleue that was in all the world amonge infydeles and Idolaters bysyde why dyd eny man thys but bycause they byleued that god hath taught those thyngꝭ to good 〈◊〉 byfor● and th●● yt was and w●lde ●e styll the good lesson of god and then what thyng made them to byleue that god had taught them so It was not the scrypture that made thē beleue that as ye wold that nothynge can tell vs that bylefe but the scrypture I praye you tell me what scryptur hath taught the chyrch to know whyche bookys be the very scrypture to reiecte many other that were wryten of y● same maters and that in ●●che wyse wryten in the namys of suche men as ●auynge for the spirite of god geuē to hys chyrch a naturall wyse man had bene lykely ynough eyther to haue taken both for holy scryptur or to haue reiected both as none holy scrypture And surely in the receyte of the tone and reieccyon of the tother there wolde haue ben at the lest way suche dyuerse opynyons that the hole chyrch had neuer taken all the tone sorte and reiected all the tother had not that holy spyryte inspyred that consent qui facit vnanimes in domo whyche ma●yth the chyrche all of one mynde and accorde And therfore all be yt that agaynst them that no thyng wyll byleue but scrypture we proue thauthoryte of the chyrch by scrypture and in such wyse proue it them by scripture that they shall be fayne eyther ferther to graunte that they be boūden to byleue the chyrch in thyngꝭ not specyfyed in scrypture as fully as they byleue the scrypture selfe or ellys they shall deny the scrypture all yet shold we haue byleued the chyrche yf n●uer scripture had ben wrytē as those good faythfull fol●e dyd that byleued well byfore the scrypture was wryten And 〈◊〉 the scrypture selfe maketh vs not byleue the scrypture but the chyrch mak●th vs to know the scrypture And god wythoute scrypture hath taught hys chyrch the knowledge of hys very scrypture frome all counterfete scrypture For yt is not as I saye the scrypture that maketh vs to byleue the worde of god wrytē in the scrypture For a mā myght as happely many doth rede yt all to gyder and byleue therof neuer a whyt but yt is the spyryte of god that wyth our owne towardnesse and good endeuour worketh in hys chyrch in euery good membre therof the credulyte and bylyef wherby we byleue as well the chyrche concernynge goddys wordys taught vs by the chyrch by god graued in mennys hartys wythout scrypture as his holy wordys wrytē in his holy scrypture And thus ye perceyue that where ye● graunted hym that so dyde oppose you that we byleue that chyrch by none other way but by the scrypture there dyde ye not answere hym well For we besyde the scrypture do byleue the chyrch● bycause that god hym selfe by secrete inspyracyō of hys holy spyryt

where theyr secte hath all redy fordone that fayth pulled down the chyrches polluted the tēples put out spoyled all good relygyoꝰ folk ioyned fr●●ys nūnys together in lechery despyted all sayntys blasphemed our blessed lady ●ast down Cry●●ꝭ crosse throwē●ut the blessyd sacramēt refused al good lawꝭ abhorredal good gouernaūce reb●lled agaīst all rulers fall to fyght among thē self so many thousandꝭ slayn that the land lyeth in many placꝭ in ma●●● desert desolate fynally the most abomynable is of all of all theyr own vngcacyoꝰ dedꝭ lay the fant in god takīg away the lybertye of mānys wyl scrybīg all oure dedis to destenye wyth all rewarde or punyshment pursuynge vppon all our doyngys wherby they take away all dylygēce good endeauour to ●ertue all wtstādyng stry●īg agaīst vyce all care of heuen all fere of hell al cause of prayer al desyre of deuociō all exhortaciō to good al dehortaciō frō euil all prayse of weldoyng al rebuke of ●yn all the lawꝭ of the world all resō amōg mē set al wrechednes abroche no mā at lybertie yet euery mā do what he wyl callīg it not his wyl but 〈…〉 desteny layng theyr syn to goddys o●●ynaūce theyr punyshmēt to goddꝭ 〈◊〉 citye fynally turnyng the nature of mā in to wors thā a beste the goodnes of god in to wors thā the deuyll And al this good frute wold a few mysch●uoꝰ ꝑsons ●ū for desyre of a large lybertye to an vnbrydeled lewdnes sū of an hye deuylysh pry●ecloked vnder ptexe 〈…〉 la●●s y● good faythfull peple dyd no● in the begynīg mete with theyr malyce ¶ The .xviii. chapyter ¶ The author sheweth that in the cōdemnacyō of herety●es the clergye might lawfully do mich more sharpely thā they do that ī dede the clergy doth now no more agaīst heretykes thē that ap●stel cōsaileth the old holy doctors did FOr as for the clergye whō they la●our to bryng ī hatred vnder the fals accusacyō of trueltye do no more therin thā saīt Austyn saīt Hierom other holy fathers haue bē wo● to do byfore nor no fe●ther thā thapostle aduyseth hym self For they do no more but whā one heretyque after warnīg wyll not 〈◊〉 ●●t wa●eth wors eschew hī thā auoyd hī out of Cristꝭ 〈◊〉 which is the very thīg that saīt Poule coūsay●eth wher he wryteth to Cy●us here●●cū h● mi●ē post primā sc●●a I correptionē deuit● And this is mych lesse that the clergye doth to heretykꝭ thā saīt peter dyd vnto Ananias Saphyra for a far smal●ler mater that is to wit for theyr vntrew sayng kepīg asyde a portion of theyr own money whā they made sēblaūce as though they broght to thapostle all togeder For though they were not kylled by his own hād yet appe●eth it wel the god aylled thē both twayn by saīt Peter his meanꝭ as gouernour of his chirche to y●●erful ex̄aple of al such as wold after y● breke their ꝓmyse vow to god wyllīgly made of thē self or theyr own good which thīg luther tyndal wold haue al mē do now Dyd not saīt poule wryte vnto the corynthyes that the● shold delyuer to the deuyll hym that had defoyl●d his fathers wyfe to the punyshemēt of hys body that the spirite myght be saued in the day of iudgement what say we of Hymynius and Alexāder of whom 〈…〉 to the coryn●●yes also ●●●yneum Alexandrum tradid● sath●●● vt discant nō blasphemare ¶ I haue quod he bytaken Hymyne●● and Alexander to the deuyll to ●eche them to leue theyr blasphemy In whyche wordys we may well lerne that saint Poule as apostle spyrytuall gouernouce in that cuntre fyndyng theym ●wayn fallen from the fayth of chryst in to the blasphemy of that they were bounden to worshyppe dyd cause the deuyll to turment and punyshe theyr bodyes whyche euery man may well wyt was no small payne and peraduēture noth wythout deth also For we fynd no thyng of theyr amendement And this bodyly punyshemēt dyd saint Poule as yt appereth vppō heretiques so that yf the clergye dyd vn to myche more blasphemouse heretyques than I weene they twayne were myche more sorow than saynt Poule dyd to theym they shold neyther do yt wtout good cause nor wtout great authoryte and euydent example of chrystꝭ blyssed apostles And surely whā our sauyour hīselfe calleth such heretiques woluys ●lo●ed in shepys skynnys and wold that his shepeherdys the gouernours of his ●lokke shold in such wyse auoyde them as very shepeherd is wold auoyde very woluys ther ys lytell dowte but as an honorable prelate of this realme in his most erudyte boke answerith vnto Luther the prelatꝭ chrystꝭ chyrch rather ought tēporally to destroy those ra●●●ouse wolues thā suffer thē to wyr●te and deuou●e euerlastyngly the ●okke that Cryste hath cōmyt●ed vn to theyr cur● and the ●lokke that hym self dyed for to saue yt from the woluys mouthe But now though yt well appere as me thynketh yt doth that the clergye myght in thys case ryght sore procure agaynst 〈…〉 ther than the olde holy fathers dyd in theyr 〈◊〉 and the blessed apostle coūsayleth them to do But all the sore punyshement of heretyques wherwyth such folke as fauoure them wold fayne dy●●ame the clergye ys and hath be●● for the great vtrages and temporall harmes that such heretiques haue bene alway ●●nt to do and sedycyous commocyons that they be wont to make vpsyde the far passyng spyrytuall hurty● that they do to mēnys sowlys deuysed executed agaīst thē of necessyte by good crysten pryncys polytyque rulers of the temporaltie for as mych as theyr wysdomes well perceyued that the people shold not fayle to fal in to many sore intollerable troubles yf such sedi●i●us sectꝭ of heretyques were not by greuous punyshment repressed in the begynny●g the sparkle well quenched ●re yt were suffred to grow to ouer grete a fyre ¶ Forsoth quod your frend yt appereth well that the clergye is not in thys mater to be blamed as many men reken For yt semeth that the sore punyshment of heretyques ys deuysed not by the clergye but by temporall pryncys good lay peple and not without grete cause ¶ Wel quod I to th entēt that ye shal ꝑceyue 〈◊〉 mych the better ouer the byleue your 〈◊〉 ●yen not my wordys in many thingꝭ that ye haue herd of my mouth● we wyll not parte thys nyghte but I shall delyuer in to your handꝭ here m● bokys thā ye wyll rede ouer tyll to mo●ow But for that ye shal neyther nede to rede all nor lese tyme in sekyng for that ye shold se I haue layd you y● placys redy wyth ryshes bytwene the le●ys notes marked in the mergentꝭ where the mater ys towched ¶ So ●●used I to be borne in to his chamber a boke of 〈◊〉 and ●ertayn workys 〈…〉 and some other holy d●ct●●●●herwith all a worke or