Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	baptism_n	baptize_v	infant_n	3,255	5	9.3290	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

this ordynaunce to praye and say masse for the deade thoughe those thynges be not expresselye sette forthe in scrypture But Tertulian shall speake once agayne wyth these Tertulia li. de exhorta ad castitatem wordes Et iam repete ad deum ꝓ cuius spiritu postules pro qua oblationes annuas reddas Stabis apud deum cum tot vxoribus quo● illas oratione commemoras offeres pro duabus commemorabis illis duas per sacerdotem c. And nowe remember for whose soule thou mayest make petytyon to God for whyche wyfe thou mayeste rendre yearelye sacrifyces Thou shalte stande afore god wyth soo manye wyues as thou doeste remember in thy prayer and thou wylte offer for them bothe and thou shalte remember them two by the preist Fynally in Tertulian demonog an other boke Enim vero pro anima prioris vxoris orat refrigerium interim postulat in prima resurrectione consortiū offert ā nuis diebus dormitionis eiꝰ For soth the husbande dothe praye for the soule of his first wyfe and he desireth a recreation refresshynge or a coolynge for hir in the meane season and felowshippe in the first arising vp and he offreth sacrifice Obites or yeres mīdes yerely at her obite or the tyme of her dyenge and decesse lo good reader the custome to haue dirige masse ones in the space of an yere A booke called epi●ome cronicon falsely saith that one Pelagius a bysshoppe of Rome dydde ordeine that masse sholde be sayde for the dead for he was ●52 yeres after Christes byrth for the dead is no newe inuention nor of late sette vp by couetous preistes as many couetous and enuious persons saye but a thing obserued alwaye euen from the holy apostles tyme tyll oure dayes and therefore it muste neades be a good and a godly custome For as Tertulian saith We maye prescribe againste all heretikes holdyng the contrary agaynst whom iudgemente is giuen afore Id esse uerum qui cunque primum id esse ad ulterum quodcumque posterius That to be true what so euer is first that to be counterfait or forged what so euer is that commeth Dionisius lib. de eccl hierar ca. 7. after Saint Dionise Paules scoler thus writeth also of the prayenge at masse for the dead Sanctorum preces etiam in ista vita nō This came vp in the traditiō of the apostles as s Dionise testifieth tantum post mortem prosunt ijs so lis qui digni sunt vt pro eis sanctae preces fiant nempe fidelibus That is holy mens prayers ye in this lyfe and not only after death do profitte them onely whiche are worthye that holye prayers shuld be saide for them sothelye for the faithfull as Damascene recytyng these wordes doth expound them Againe this sainte speakynge of Sermone de mortuis the bysshops or preistes prayenge for the dead at dirige masse saith after this maner Inter praecandū igitur oratur diuina bonitas ut cuncta defuncti peccata dimittat per humanam infirmitatem admissa Damas eumque in luce collocet regione viuorum in sinibus Abrahae Isaac Iacob in loco vnde aufugit dolor tristicia gemitꝰ While the preiste doth praye for the dead the goodnes of god is praied vnto the he wolde forgiue the deade all his synnes commytted by mans infirmitie and that he wolde sette hym in lyght and in the region of the liuynge persons in the bosomes of Abraham Isaac and Iacob in a place frome whense is fleed heuynes That is in heauen sadnes and waylynge Thou doest le saith s Damascen reciting these wordꝭ o aduersary by what meane Dionisius confirmeth praiers to be very profitable for them which are departed in a holy hope Damas sermone pro defunctis This aunciente doctour Damas reherseth s Gre. Ieroms masters wordes writtē in a certeine oratiō of the funerall exequies for hys mother whiche are these Diuitias igitur quae in nostra potestate fuerūt partim dedimꝰ partim daturi sumus anniuersarios illi honores memorias exhibituri Therfore sith by praiers and masses my mothers dolour may be eased for that he saide afore we haue partely geuen already and partely wyl geue these goodes which were in our power I wil geue to her that mē may behold yerely honours memories Thou seest saith Damas that he cōfirmeth our opiniō allowīg sacrifices yerely remēbraūces to be made for thē which are departed in god while he callethe them good holy Moreouer s Dama doth alledge a very plaine sentēce of one Grego Nyssene saint Basyls brother which is this Nihil absque vtilitate a predicatoribus discipulis Christi est traditum in omnibus ecclesijs predicatum Res autem modis omnibus est utilis Gregorius Nyssenus saithe that the apostles dyd preache and teache ī all churches that we shulde pray at masse for the dead as Damascen Chrisostom Tertulian and diuers other do say they dydde deo in primisgrata indiuinis praeclarisque operationibus eorum qui in recta fide discesserunt manifestam facere memoriam That is in englysshe There is nothinge taughte or delyuered by tradition and preached in al churches of the preachers and disciples of Christ without profitte but it is a thinge by alwayes profilable and to god chiefly thankefull or acceptable to make a manifest memory of thē that haue departed in a ryghte faith in the diuine and very noble workes What els good reader I besech the ment this great clerke and aunciente father by these dyuyne and very noble workes than dirige masses and other lyke prayers offred to god for them whiche dyed in a true faith The apostles of Christ the truth and to whome the holy goost the spirite of the truth It is a traditiō of christes apostels to pray for the dead at masse as G. Nyssene saith Damascene doth affirm that they lerned it of Christe dyd teache all truth accordinge to christes promysse taughte this lesson and the same is preached in al churches Thou doest beleue that infantes or yonge children ought to be baptised and that baptisme auaileth them thorough the fayth of the church to the attainemente of remyssion of originall synne grace and glorye and yet that can not be proued by any scripture sufficientlye but it is a tradytyon of christes apostles left to the church De eccle hiera Origene ii 6. in epist Rom. without writing as saint Dionise Paules scholer affirmeth and Origen with many other Why therfore doest thou not beleue that the masse is a sacrifice propitiatorie and profitable both to the quicke and the deade for as muche as the holye apostles hathe taughte the church aswel the one as the other They whiche denye that chyldren shulde be baptised because there is no plain scripture for it are coūted heretikes of the sect of the anabaptistes

dedes with suche other yet it were great foly and blyndnes to argue thervpon that christes onely sacrifice dyd not satisfie for al sinne Now to Luther againe who thus reasoneth vngodly It is not lefull to set vp any sacrifice The xvi reason to be a worshypping of god wtout expresse cōmaūdemēt of god or wtout manifest scripture therfore but there is neither expresse commaundement nor plaine scripture that the masse is a sacrifice or that the preist in it shuld offer anye sacrifice Therfore it is no sacrifice The first part of this reasō is false The solutiō for Abel offred sacrifice which pleased god wtout cōmaundement or scripture as the fourth of the Genesis doth testify and Iob also for his chylderne Furthermore al the Iob. 1 catholyke doctours are cleane in this opinion that Christe at hys laste supper dydde institute the sacrifice of the masse and commaunded his apostles to offer there at his blessed bodye and bloude in sacrifice saienge Hoc facite in meā commemorationem Do ye thys for my remembraunce Luke .xxii. Finally we beleue many thinges not expressed nor commaunded in Verities not written expressely in scripture the scripture as the continuall virginitie of the mooste blessed and honorable virgin marye Christes mother for the denial of the which Saint Ierome called Eluidius an heretike Also the baptisme of infantes or babes can not be proued by expresse scripture but only by tradition of the apostelles as Origen Sainte Austen and Dionise Li 6. cō ī Ro. Aduer faustū lib. de ecclesi hierarch Paules disciple do say I passe by diuers other thinges necessary to be beleued althoughe scripture neither commaundeth them to be done nor speaketh anye thinge of them of the whiche I wyll putte forth shortely a boke god willing They yet reason thus against the masse The .xvii. reason That can not be a sacrifice whiche the preiste doth eate because a sacrifice is wholly offered to god and no part of it is turned to mās vse but the preist doth wholly eate the sacramente Therfore it is not a sacrifice O blyndnes of Luther dydde The solutiō not the Iewes eate the paschal or passeouer lambe and yet that was a sacrifice as it appearethe in the scripture playnely And where he saith that a sacrifice is wholly offered to god and no peece of it turned to mans vse that is true only of one kynde of sacrifice called in greke holocaustum that is al burned For in the olde laue the iewes dyd ●leye beestes wich hauynge theyr bowelles taken out were layed hole on the aulter and burned so that of these onelye no part was turned to mans vse the whiche Martin Luther applieth falsely to all other sacrifices therefore this his reason is not worth two peason as this is not made by him The sacrament of th aulter is a The xviii reason gage or a pledge of gods promyse made of the remission of sinne and obtaininge of life euerlastynge by the eatynge of it as it appeare the in Iohans gospell sayeng he that eateth of this breade shal lyue for Ioā 6 euer therefore that thinge whiche is consecrate in the masse can not be a sacrifice for as muche as one thynge can not be a gage and also a sacrifice Hytherto leude Luther without all learnyng To this I aunswere breifely The solution that the masse is both a pledge assurynge vs of the perfourmynge of gods promysse touchynge remission of synne and the lyfe euerlastynge also a sacrifice in dyuers respectes For it is a sacrifice for as moch as it is offered of the preist to god after the churches ordinaūce and a gage or pledge in as moch as it is geuen to vs of god as a certificate and an assuraunce of forgiuenes of synne and glorie celestiall at the lengthe to be of vs receaued throughe the worthy eatynge of Christes bodye Wherefore thys reason is soyled cleane Nowe whan Luther thus argueth The sacramente is a gyfte geuen The .xx. reason to vs of god as christe sayeth Accipite take ye this is my body but one thinge can not be a sacrifice and a gyft because the nature of a sacrifice is to be offred to god and of a gyfte to be giuen of god whiche are contrarye and can not agre together in any one thinge What ignoraunce is this of The solutiō this greate doctour whome hys scholers are not ashamed to call Daniel and the lanterne of the worlde whiche brought the lyght into it If good christen reader one thinge coulde not be bothe a gifte of god gyuen to man and also a sacrifice than Abell dyd offer no sacrifice for those thinges whiche he offered were the gyftes of god as the text sheweth nor Abraham nor Iob nor the Iewes offerynge of beastes corne and other thinges by the cōmaundement of god had ben any sacrifice because al those thinges were goddes giftes as al creatures be accordyng to the prophet Dauids sayenge Domini est terra plenitudo eiꝰ Psal 23. The earth is our lordes and the fulnes of it are not the praysynge of god geuynge thankes to hym the confession of his name geuing of almes with many other thīges sacrifices and yet they are al gods giftes as Paul saith Quid habes 1. Cor. 4. quod non accepisti What hast thou that good is whiche thou haste not receaued Therefore the prophet 1 paral 29. Dauyd sayde Tua sunt omnia domine quae de tua manu accepimus dedimus tibi Lorde all thinges are thyne and we haue giuen to the those thinges whiche we haue receaued of thy hande This the church confesseth in the canon Nihil deo preter ● sua damus we gyue no thynge to god besyde his owne G. Nazianze oratione 16. of the masse sayenge Offerimus praeclarae tuae maiestati de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculalatam panem sanctum vitae aeternae calicem salutis perpetuae We do offer to thy very excellent maiestie of thy lyberal or fre gyftes thynges geuen to vs a pure hoost a holye hooste an vndefyled host holye breade of euerlastynge lyfe and the cuppe of saluation perpetuall Lo here thou seeste reader that the church christes spouse the foūdation and pyllar of the truth to whome christe promysed the holye ghost the spirite of truth whiche shulde abyde with it for euer that it shuld not holly erre in the faith doth confesse one the same thing Tua ex tuis tibi offerimꝰ we offre to the saythe Chrisostom ī his masse ▪ thine owne thynges of thyne owne to be a gyfte of God and a sacryfyce offered to hym Ought not we rather to beleue this than Martyn Luthers folysh bablyng groūded vppon no learnynge but of this sufficiente An other argumēt of his framynge is this whyche I do reherse that men maye se his great and exceadynge ignoraunce in

only because the holy apostels taughte the churche that All catholyke churches do baptise infantes though that be not cōmaunded in scripture doctrine and it hath ben obserued through al churches of the worlde euer since therefore by that autoritie and reason they muste nedes runne into heresie that denye the masse prayers with other good deades to be auaileable for the deade because it is a tradition of the apostles to praye to geue almes and saie masses for them and it hath ben kepte accustomedly in all churches of Christe from that time to this tyme and shal be till the worldes ende as Damas saith because it is a truth of our lord whiche Sermone pro defunctis shal abide for euer as Dauyd the ꝓphet saith Moreouer Damas telleth that one Palladius an old writer of histories writing of a holy mā called Macarius which had wrought manye greate miracles thus saith of him Quia faciebat ꝓ consuetudine sua ꝓ defūctis p̄ces scireque desiderabat nūqꝓ illis ꝓdesset et cōsolatio illis inde proueniret Deus amator animarū uolens hoc suo seruo pluribus et certis argumētis pate facere cranio ꝙ exaruerat verbū ueritatis inspirauit ꝓrupit enim cranium in hec verba Quādo pro mortuis offers preces cōsolatiunculā sentimus That is to wit Whā that holy man Macariꝰ A myracle doone to shewe that praiers of the quycke do profytte the deade dyd after his custome pray for the dead and was desirous to knowe whether that he did any ꝓfit to them or no whether they had any comforte thereof God the louer of soules wyllinge to disclose or declare this thinge by many certen reasōs makīg a profe to his seruāt dyd inspire the foremoost parte of a skull which was dried with the worde of truth For the foremoost parte of the skull brast out saieng these wordes Whan thou doest offer prayers for the deade we feele cōforte in aduersite Lo here a great miracle to proue this matter as there are written in olde bokes many mo whiche I wyll passe ouer to be short and bring ones againe Damas contione de defunctis Idē hrbet D Hugo Aetherianorum lib. de regressu animarum ab inferis saint Damascenes saienge which is this Nisi hoc in oculis dei misericordis rectum foret nunque occasionem dedisset habendae memoriae defunctorum in sacrificio illo incruento anniuersariorum quae nunc inconcussa certiora quam de quibus iudicandum sit apostolica catholicaque ecclesia ac populus domino collectus pietatique deditus absque omni contradictione custodit This is in oure speache Excepte to praie and to offer sacrifice at the masse for the soules departed shulde be in goddes mercifull sighte righte he wolde neuer haue giuen an occasion of a memorie to be had for the deade in that vnblouddye sacrifice nor of anniuersaries God gaue an occasion of the sacrifice of the masse to be offered and yeares mindes to be kept for the deade as s Damascene doth affirm retourninge euery yeare ones at one tyme Thus moche I haue said of the olde doctours iudgementes in this matter touching the sacrifice of the holy masse and the offerynge of it to god both for the quicke and the deade also vpō the which doctrine they are al and whollye agreed and therefore no wise godly christen man or woman wyll rather beleue Martyn Luther Eucer Bullynger Melancton Iohn Frith Bale or any of that yll heare then all these auncient fathers of the whiche some were taughte and instructed by the apostles some by their disciples scolers therfore no mā that wise is or godly wil doubt but they did know the truth much better than any mā of a later time not lerning it of thē and their bokes All the doctours of christes church do affirme that the masse is a sacrifice auaileable both to the quicke and the dead Luther Ihon Frith with a rablement of like rascalles denie it whether party wilt thou good reader beleue al these holy fathers or these leude vnlerned later writers very natural reasō wyt yf nothing els shuld persuade that rather to beleue these aūciētes thā these other which now write like to thē nether in yeres nor lerning Valeriꝰ Maximus An hystory of Valeriꝰ Maximus sheweth that the Romanes dyd in a matter risen betwene two men of the which the one was of muche honestie and fidelitie the other of very litle vertue credēce gyue sētence vpon the honest mās part for his truthe and honesties sake when his aduersary laide against hym a certaine cryme The story is this Cū Marcus aemelius Scaurus vir clarissimus ac exploratae probitatis a vario Succronēsi uiro parū syncero apud populū accusaretur atque accusator long a oratiōe perorasset ille maximo cōpendio vsus est eo ꝙ sua populi conscētiā fretus non voluit oratione cōtēdere Querites inquit Variꝰ Succronēsis ait Aemiliꝰ Scaurꝰ negat Vtri potius Credēdū cēsetis quibꝰ verbis applaudēte populo falsā s●bi intēta●ālitē cōsopiui● That is Whan Marke Aemyle Scaurus a man most honorable or famous and of goodnes well knowen was accused to the people of Varius Succronēsis a mā of lyttle purenes or symplycytie and the accusar had reasoned to an ende with a longe oration Marke Aemile vsed a very shorte fourme for because he trusted vppon hys owne cōscience the peoples also he wolde not striue with reasonynge but saide onely for his defence againste his aduersarie O Romaines Varius Succronēsis affirmeth that I am gylty in this faulte Aemelius Scaurus denyeth it To whiche of these two doo you iudge credence shuld be giuē with the which wordes he ceassed or sette at rest the action falsely entred against him the people mouing their handes or feete for ioy Lo good reader amonge the Romaines which then were infidels the famousenes and surely knowē goodnes of the person was a sufficiente cause to geue sentence with a signe of ioye vpon the famous and good mannes syde saieng onely for his defēce that he was falselye accused against his aduersary being yl pleading his actiō with many wordes The honourable and good Marke said to the people myne aduersarye saith that I am gyltye I saye naye whether thinke you ought to be beleued The people mouing their handes or feete for ioy the good mā Marke was discharged of that actiō thorough those his fewe wordes for his goodnes and fames sake So in this presente controuersie of the sacrifice of the masse saint Dionise saint Ignatius S. Anaclet saint Alexander saint Clemente s Cyprian with all other catholycke doctours of all ages do saye that the masse is a sacrifice appeasinge goddes wrath Martyn Luther Suynglius Oecolampius Bucers shoulde be praied for to our lorde The thirde councel holden at Carthago hath a lyke decre and other diuers whiche I wyll passe

shortlye put forth therefore now I let that passe and touch the seconde peece of this argument whiche is that yf by the worke of the masse we shuld obteine remissiō of our sinnes thā it shuld not come by faith This proposition declareth the autours ignoraūce or els his malice cōceiued against the truth and the clergy of whom he doth falselye reporte that they saye that the masse of it self without faith in christes death shulde bringe to vs remyssion of our synnes where they affirme with saint Rom. 3. Heb. 11. Paul that our righteousnes doth come by faith and that withoute fayth no mā can please god These are all very true remissiō of sinne commeth by the passion of Christe by the masse by baptisme by faith by penaūce by hope by feare prayer fastinge almes dedes and such other as the scripture sheweth but onely christes death is the merite of grace and remyssion of synnes Therefore this argument is of no force ne pith as in dede this is not The. ●xvii reason which he maketh after this sorte It is an horrible thinge to attribute or ascribe as muche as great vertue to the priestes worke which he doth saienge masse as to christes death But they the affirme the masse to be a sacrifice abolysshinge the synnes of the quicke the dead do no lesse giue ascribe to the priestes worke then to chrystes death Therefore the masse is no suche sacrifice He proueth not the second part The solutiō of this argument whiche is verye false but only saieth it as though his saieng shuld be sufficient with out all proufe to verefy his deuellysshe purpose All catholyke people do beleue that by the masse the synnes of the quicke and dead are forgiuē as by an applyeng of christes death to vs by the vertue ther of and that not by the priestes worke chiefly but by christes owne worke offering him selfe in sacryfice to his father by the ministery of the priest saieng masse this is not to ascribe as to the preistes ded● or worke which he doth in the masse as to christes death which Melācthon falsely sayth we do that defende the blessed masse to be a sacrifice pacifieng gods wrath Moreouer he sayth that synne can not be vanquysshed and ouercome but by The .xxix. reason fayth in Christe as Paule sayeth the fifth to the Romaynes We iustified throughe faith haue peace wherefore the payne which the soules departed in grace and are not yet in heauen do suffre cannot be ouercome by the applyenge of an other mannes worke soch as the masse is sayde by a preiste and therefore the masse is no sacrifice profitable for the deade to deliuer them frō the paine which they do suffer to make them cleane that they maye entre into heauen O wonderful blyndnes of this The solutiō man whych sawe not that iustification bringeth remission of mortall and deadlye synnes whyche they obteined whyle they were here liuing whom being dead the masse doth auayle for the remissiō of venial sinnes and the releasing of their temporall paines whyche they suffre because whan they lyued in this world they did deserue and merite that not onely masses as saint Austen affirmeth but also Ad dulcitiū questi ● ineucha 109 prayers and almes of the quick shuld profit thē if they were applyed to thē therfore this Melancththons reason is clerly of no value ne force Vrbanus Regius dothe Vrbanus Regiꝰ false ly reporteth of preistes as many other do that they make marchaundyse of the masse falselye spitefully saye that the preistes ydell fellowes do make marchaundise of the masse lefte to be a memoriall and remembraunce of the death which brought lyfe For they do take moneye for sayenge masse as a stipende and wages of their labours to liue by accordinge to their vocation and maner of lyuing Is it not lefull for them to take somwhat for that their seruice for as muche as euerye man maye lyue by the swete of his face as god sayde to Adam that he shulde doth not Christ say Gene. 3. Mat 10. Rom. 1. 1. Cor. 9. that the workeman is worthye to haue his wages for his laboure Doth not also saynte Paule saye that they ought of duetie to geue Rom. 1● temporal sustinaunce and goodes to them of whom they had receyued spiritual thinges May not a prieste take money for his sustynaunce whan he prayeth and saieth masse for the people as well as the preacher for his sermons whiche maye lefully lyue by that hys labour as Paule declarethe the ninth chapter of the first epistle to the Corinthians Therefore we preistes make no marchaundise of the masse like as the preacher doth not of his preachinge Nowe good peroratio Christen reader thou hast not onely the truth of this matter set forth at large in this boke but also a cōfutation of al that Martin Luter which of al men first began to bable against the blessed masse could write for the maintenaunce of his heresye to the which I haue added some other of his scholers argumentes with a reprouynge also of them so that no man can hereafter excuse him selfe through want of knowledge of the truth which wil reade ouer this boke withoute all affection diligently more considerynge what is therein sayde than who sayde it and set it forth to be redde of all men Accepte in good worth gentil reader this my endeuour and labour taken to profyt them which eyther be cleane rude and vnlearned or els haue but lytell knoweledge and vnderstanding in scrypture for learned men haue no nede of this my laboure whereby the truth is declared after a grosse and a rude fasshion for the easier vnderstanding of the vnlearned for whom it is done The grace of god be with the good reader and kepe the from all heresye or sone delyuer the from it yf thou be alredye therewith infected and poysoned that thou stedfastely and vndoubtedly beleuinge all thinges pertaining to a christen mans beleefe and obseruinge goddes commaundementes mayest at th ende of thy lyfe come to that ioy which god hath prepared for hys true louers christ our sauiour most dearly hath boughte for the same with sheddyng of hys precious bloude to whom be glorye honour and imperye for euer Amen Faultes escaped in the printynge Fol. pa. li. faut correctiō   2 12 perfecto perlecto 39 1 12. after this word name lacketh these wordes in euery place 42 2 21 ipsarū ipsorū 43 1 1 reade That is 43 2 7 quod quoddā 44 1 8 reade Againste whose fonde c. 46 2 17 iudea iudeae 48 2 2 the tribe the tribe 50 1 20 ecclesiā ecclesia 58 8 18 ecclesiā ecclesia 60 2 against the first lyne in the margin reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 2 in the margyn reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 1 9. reade of the sacrīfice therby vnderstandyng the body of Christ offered at masse in sacrifice to god whiche the counsaile commaundeth to be geuen to the sycke before he depart if he aske it 76 2 17 for the consecration reade the sacrament of the aulter 77 2 4 Ramanes romanes 78 1 21 porfyt profyt 82 1 13 sacrificanerit sacrificauerit 83 1 22 Audrew Andrewe 87 1 3 craftis craft 92 2 19 heuen heuon 95 2 19 sanguis sanguinis 97 2 19 wyt wyth 99 2 2 lacketh in afore the first word 103 2 5 conniuiū conuiuiū 105 1 11 figmnetū figmentū 106 2 8 socerdos sacerdos 1011 2 4 funt sunt 1042 1 1● cōscientiā cōsciētia ¶ Prynted at London in Aldersgate strete by Iohn̄ Herforde 1546.