❧
The
defence
of
the
trueth
.
WHere
you
reason
againste
my
lorde
of
Salesburée
,
Justine
,
Dyonisius
,
Cyprian
,
Chrisostome
and
other
ther
hée
did
of
purpose
seeke
a
shifte
to
cauille
,
or
els
in
déede
had
nothinge
to
saye
?
Or
if
you
doo
thinke
it
reasonable
,
I
will
learne
at
your
hande
howe
you
coulde
proue
that
negatiue
by
all
your
lawe
or
logike
:
I
doo
scante
thinke
you
wyl
say
that
a
man
may
be
orderly
required
to
proue
suche
mere
negatiues
.
When
a
negatiue
or
what
kinde
of
negatiues
may
bée
proved
,
I
leaue
to
bée
discussed
in
some
other
place
,
as
a
question
more
mete
for
Sophisters
in
the
paruise
schoole
at
Oxforde
,
then
for
dyuines
in
matters
of
weight
and
importance
.
After
your
reasoninge
againste
the
causes
,
In
the
residue
of
your
discourse
ye
woulde
séeme
to
take
from
vs
the
true
and
right
rule
to
reforme
the
church
of
Christ
,
Ab
initio
non
fuit
sic
.
Countyng
what
soeuer
was
added
to
the
first
ordinance
of
the
law
to
be
a
corruption
of
it
.
S.
Paule
mindyng
to
redresse
the
abuse
of
this
sacramente
of
the
lordes
supper
,
euen
in
this
poincte
,
that
they
tooke
it
in
partes
and
not
together
,
bryngeth
the
institution
of
Christ
from
the
beginnyng
and
saieth
:
This
haue
st
receiued
of
the
Lorde
.
Wyllynge
to
alter
nothyng
therin
.
The
like
doeth
S.
Cyprian
epist.
ad
Cecisium
,
against
Aquarios
.
Wee
must
not
harken
(
saieth
he
)
what
other
did
before
vs
,
but
what
Christe
first
did
,
that
was
before
al.
And
here
he
speaketh
of
the
same
sacrament
,
and
against
them
that
abused
if
contrarie
to
the
first
foundacion
were
they
neuer
so
holy
.
This
,
Tertussian
also
taketh
to
be
a
sure
rule
against
all
heresies
and
abuses
,
who
saith
in
this
wise
,
This
reason
is
of
force
against
all
heresies
.
That
is
true
,
that
was
first
ordeined
,
&
that
is
corrupted
,
that
is
after
done
.
And
Cyprian
in
the
same
epistle
before
mencioned
.
Hereof
(
saith
he
)
arise
diuisions
in
the
church
,
because
wee
seeke
not
to
the
head
,
nor
haue
recourse
to
the
fountain
,
nor
kepe
the
commaundementes
of
the
heauenly
maister
.
Therefore
,
seyng
it
is
so
good
a
rule
in
religion
to
resorte
to
the
first
institucion
,
wée
also
without
any
iust
reproche
may
require
to
haue
the
sacramentes
reformed
,
accordynge
to
the
scripture
and
the
primatiue
church
.
But
you
thinke
perhappꝭ
,
although
for
shame
ye
may
not
say
it
,
that
their
successours
in
calder
age
of
the
churche
,
were
of
more
wisedome
and
discretion
,
and
know
better
what
they
had
to
doo
,
then
the
Apostles
and
olde
fathers
.
Therto
tendeth
your
similitude
of
bringyng
a
talle
man
againe
to
his
swadlyng
cloutes
:
Take
,
cafe
,
drinke
you
all
of
this
,
doo
this
in
remembrance
of
me
,
bindeth
the
people
as
wel
as
the
priestes
.
That
ye
may
not
replie
,
that
all
whiche
were
presente
were
priestes
,
because
they
weare
apostles
,
and
so
applie
the
sacrament
vnto
priestes
of
necessitee
,
and
to
the
people
vpon
free
pleasure
:
Vnderstande
you
that
S.
Paule
,
a
good
interpretour
of
Christes
minde
,
applieth
the
same
to
the
whole
congregacion
of
Corinth
:
where
,
it
is
certaine
,
were
both
ministers
and
common
people
.
As
for
the
duitie
of
ministracion
,
whereby
perhappes
ye
thinke
priestes
more
bounden
:
Ye
shoulde
not
attribute
more
to
the
priest
ministrynge
,
then
to
Christe
ministring
.
But
Christ
tooke
the
bread
,
gaue
thankes
,
brake
it
,
gaue
it
to
them
present
,
willed
them
therin
to
remember
his
death
.
Then
the
priest
in
his
ministracion
muste
doo
as
Christe
did
,
and
no
otherwise
:
that
is
to
take
,
geue
thankes
,
breake
&
geue
vnto
the
people
.
But
why
should
he
breake
it
,
or
howe
should
he
distribute
it
,
if
there
be
none
presente
to
receiue
it
.
So
that
hereon
I
conclude
the
priest
is
not
bounde
to
minister
,
if
there
be
none
to
receiue
.
If
wee
had
no
scripture
at
all
to
proue
that
the
priest
should
not
receiue
without
company
:
If
ye
did
geue
vs
the
ouerthrow
in
that
:
yet
coulde
ye
not
triumphe
therin
,
as
though
ye
had
wonne
the
filde
.
It
weare
but
the
shiftinge
backe
of
one
winge
of
the
battayle
,
whiche
ye
might
ouerthrow
,
and
yet
misse
of
your
purpose
.
Our
contention
is
for
priuate
masse
,
and
your
purpose
is
to
proue
your
vse
of
priuate
masse
to
be
good
:
of
which
sole
receiuinge
is
but
one
parte
:
and
yet
haue
not
sufficiently
concluded
that
neither
.
For
it
foloweth
not
to
say
,
the
prieste
in
case
of
necessitie
,
when
none
wil
receiue
,
may
take
the
Sacrament
alone
:
Therefore
he
may
doo
it
without
necessitie
,
when
hee
may
haue
other
to
communicate
with
him
.
Doo
you
neuer
receiue
alone
in
your
mane
,
but
ye
hee
dryuen
for
lacke
of
other
?
How
happeneth
then
,
that
in
one
churche
ye
shal
haue
at●one
time
.
vii
.
or
.
viij
.
massing
in
sundry
corners
,
where
they
might
communicate
all
together
:
as
the
maner
was
of
the
ministers
in
the
primatiue
churche
?
Is
it
of
necessitie
or
a
purposed
alterynge
of
Christes
institution
,
when
that
ye
turne
it
from
a
Communion
and
Supper
,
to
a
worke
that
one
man
may
doo
to
the
benefite
of
many
:
and
there
by
haue
made
it
a
marchandise
to
bie
and
fell
for
your
owne
gaine
?
What
colour
or
shadowe
haue
you
for
this
in
the
Scripture
?
Surely
,
weare
my
moderation
muche
more
then
yours
is
,
I
coulde
not
chuse
but
terme
this
,
not
an
itchinge
foly
,
but
an
impudent
wilfulnes
,
so
plainely
to
goo
againste
the
expresse
and
apointed
forme
of
the
sacramente
.
After
prayer
wee
safute
eache
other
with
a
kisse
:
then
breade
and
the
cuppe
mixed
with
water
is
brought
to
the
chief
brother
,
which
after
he
hath
taken
geuing
praise
and
thankes
vnto
the
father
of
all
in
the
name
of
the
sunne
and
holy
ghost
,
for
a
space
he
continueth
in
thankes
geuynge
.
After
praiers
and
thankes
geuyng
,
the
whole
company
saieth
Amen
.
When
the
ministers
geuynge
of
thankes
,
and
the
peoples
well
wisshynge
is
finisshed
:
those
whiche
wee
call
deacons
geue
parie
of
the
breade
and
cuppe
,
ouer
whiche
thankes
is
geuen
,
vnto
euery
one
that
is
present
,
yea
and
suffer
the
same
to
be
caried
to
them
that
be
absent
.
This
nourishment
we
call
Eucharistiam
,
the
sacrament
of
thankes
geuing
.
A
litle
after
he
declareth
the
same
thyng
agayne
.
On
sunday
(
saith
he
)
companies
of
the
towne
and
countrey
come
together
.
Where
lessons
of
the
prophetes
and
Apostles
be
redde
.
When
the
clarke
ceaseth
,
the
minister
exhorteth
and
allureth
them
to
the
imitation
of
so
holy
thinges
.
Afier
,
we
all
arise
and
pray
.
Then
(
as
I
said
)
bread
and
wyne
mixed
with
water
is
brought
foorth
,
and
the
chiefe
minister
so
muche
ae
he
can
praieth
,
and
geueth
thankes
,
the
people
syngyng
Amen
.
Then
the
thynges
consecrated
are
distributed
to
al
present
,
and
be
sent
by
the
Deacons
to
those
that
be
absent
.
The
same
forme
and
maner
of
celebracion
of
the
sacrament
with
very
little
difference
is
witnessed
by
Dionisius
:
who
in
Ecclesiastica
Hierarchia
after
he
hath
descriued
a
few
other
circumstances
,
and
noted
that
only
they
taried
in
the
churche
whiche
weare
méete
for
the
sighte
and
communion
of
the
deuine
and
holy
sacrament
addeth
this
.
After
hee
hathe
she
,
wen
the
gifts
of
those
diuine
workes
he
both
commeth
to
the
communion
of
the
same
hym selfe
,
and
also
allureth
other
.
When
the
dynine
communion
is
bothe
taken
and
geuen
,
it
endeth
in
holy
thankes
geuinge
.
Woulde
a
man
desire
any
plainer
testimony
of
the
vse
of
the
Lordes
supper
in
the
primatiue
Churche
?
Doth
not
all
thynges
agre
with
the
institution
of
christe
and
example
of
the
Apostle
?
Is
here
any
coniecture
either
of
the
laitée
receiuing
vnder
one
kinde
?
or
of
sole
receiuynge
by
the
priest
?
or
of
sacrifienge
the
body
and
bloud
of
Christe
for
quicke
&
dead
?
Is
here
any
worde
or
ceremony
that
signifieth
suche
vse
to
haue
bene
at
that
time
?
Yet
(
as
I
sayd
)
these
men
write
not
of
this
mattier
by
the
way
,
but
of
purpose
vndertake
to
shew
the
maner
of
the
churche
in
their
daies
.
And
wyll
you
yet
continew
to
affirnie
that
wee
haue
no
colour
or
title
in
the
scripture
and
fathers
for
the
reproffe
of
your
priuate
masse
.
But
ye
wil
vrge
,
after
your
maner
,
to
haue
an
expresse
sentence
,
that
forbiddeth
the
priest
to
receiue
without
company
.
I
answere
Christes
institucion
,
the
example
of
the
apostels
,
the
common
vse
of
the
fathers
was
other
wayes
:
therfore
the
prieste
should
not
communicate
without
other
.
Ye
haue
no
expresse
commaundmente
that
forbiddeth
you
to
baptisme
in
the
name
of
the
father
only
,
but
that
christes
institution
was
otherwise
.
Wyl
ye
therfore
say
that
ye
may
withoute
offence
baptise
in
the
name
of
the
father
only
?
If
christes
institution
in
baptisme
be
a
sufficient
forbidding
of
the
contrary
to
be
vsed
:
why
should
not
his
wordes
and
mauer
vsed
in
the
supper
forbidde
you
to
doe
the
contrary
?
Ciprian
(
as
I
haue
sayde
)
taketh
it
for
a
full
prohibition
of
the
contrary
:
and
if
you
wil
not
,
ye
must
of
necessitie
weaken
his
reasoninge
against
those
that
he
writeth
:
which
dyd
bringe
euen
as
good
reasons
and
as
holy
considerations
for
their
parte
,
as
ye
be
able
to
deuise
any
for
yours
.
Now
that
I
haue
in
this
manner-layed
the
foundacion
of
our
proofes
,
I
wil
procede
to
examine
the
residew
of
your
argumentes
againste
vs
.
In
recityng
the
aucthoritie
of
Chrisostome
you
brynge
in
a
similitude
or
comparison
,
Csemens
,
Asexander
,
Teriussian
,
Jraenens
and
other
make
mencion
of
a
certaine
oblation
or
offering
that
Christen
people
commonly
vsed
,
when
they
came
together
to
celebrate
the
Lordes
Supper
.
In
this
they
offered
vp
bread
,
wyne
,
and
victuals
abundantly
,
not
only
to
serue
the
communion
(
as
wee
had
a
shadow
of
late
yeres
in
the
holy
lofe
)
:
but
also
that
of
the
ouerplus
therof
aswell
the
ministers
might
haue
their
findinge
,
as
poore
people
also
be
refreshed
.
Hereof
partely
it
came
to
passe
,
(
the
example
beinge
taken
firste
of
the
common
people
)
that
the
admynistracion
of
the
Sacramente
,
of
this
offeringe
,
was
called
an
oblation
.
As
in
Jraeneus
sib
.
4
cap.
32.
He
taught
vs
a
new
oblacion
of
the
new
testamente
:
whiche
,
the
church
takinge
of
the
apostels
,
offereth
vp
to
god
in
all
the
worlde
.
But
in
other
places
after
,
as
in
yt.
34.
cap.
he
expoundeth
him selfe
and
signifieth
that
he
speaketh
not
of
the
offeringe
of
the
Sacrament
consecrated
,
but
of
the
breade
and
wine
offered
:
partely
,
to
the
vse
of
the
supper
:
partely
,
to
the
findinge
of
the
poore
.
Vt
behoneth
vs
(
saith
hee
)
to
offer
to
god
the
first
fruites
of
his
creatures
.
And
againe
a
lyttle
after
.
We
must
make
offeringe
vp
to
god
and
in
all
thinges
be
found
thankfull
to
god
our
maker
,
offeringe
vp
to
him
the
firste
fruites
of
his
creatures
,
in
pure
mynde
,
in
faith
without
hipocrisie
,
in
firme
hope
,
in
feruent
loue
.
And
this
pure
offeringe
the
church
only
offereth
to
our
maker
,
geuinge
to
hym
parte
of
his
creatures
with
thankes
geuyng
.
Instine
also
,
in
his
Apology
,
affirmeth
:
that
,
after
the
communion
,
all
that
would
offered
to
the
behalfe
of
poore
people
,
fatherlesse
children
,
and
sicke
persons
.
An other
occasion
that
the
doctours
vsed
those
termes
of
sacrifienge
and
offeringe
was
,
that
in
celebration
of
the
Sacramente
,
they
had
prayer
for
all
states
,
and
thankes
geuing
to
god
for
all
his
benefites
:
which
the
doctours
in
infinite
places
affirme
to
be
the
true
and
only
sacrifice
of
the
new
testament
.
Csemens
Asexan
.
Strom.
7.
sib
.
Of
god
reioiseth
to
be
honoured
,
when
a●
by
nature
he
nedeth
nothing
:
not
withoute
good
cause
we
honour
him
with
prayers
,
and
send
vp
to
him
that
most
excessent
and
holy
sacrifice
.
And
after
in
processe
of
writing
he
geueth
the
same
name
to
the
reading
and
study
of
a
godly
man
.
Wherby
it
may
appeare
(
as
Sainct
Augustine
also
signifieth
)
that
the
fathers
called
euery
good
and
godly
action
a
sacrifice
,
weare
it
priuate
or
common
.
And
therefore
their
successours
,
by
lyttle
and
little
bente
the
same
name
vnto
the
action
and
celebration
of
the
Sacramente
:
wherin
most
solemly
prayer
and
thankes
geuinge
were
offered
.
So
wryteth
Jraeneus
sib
.
4.
cap.
34.
We
offer
to
him
not
as
one
that
nedeth
,
but
geuing
thanks
for
his
benefites
to
vs
.
And
againe
.
He
wyll
haue
vs
to
offer
our
gift
to
the
aulier
often
times
:
our
anlter
is
in
heauen
.
For
thether
our
praiere
and
offeringes
be
directed
.
To
this
agreeth
Eusebius
de
demonstr
.
Euang.
sib
.
1.
We
offer
(
saith
he
)
to
the
most
high
god
a
sacrifice
of
praiser
we
offer
a
ful
,
swete
,
and
holy
sacrifice
,
after
a
new
sort
,
according
to
the
new
testament
.
And
that
ye
may
not
obiecte
,
that
in
this
place
he
speakech
not
of
the
sacrament
:
It
foloweth
in
this
wise
.
net
my
prayer
be
made
as
intense
in
thy
fight
.
Therfore
we
do
sacrifice
and
burne
incense
to
him
:
sometime
,
celebrating
the
,
remembrance
of
that
great
sacrifice
,
accordinge
to
the
misteries
instituted
by
him selfe
,
bothe
geuing
thankes
to
god
for
our
saluation
,
and
offering
holy
hymnes
and
prayers
vnto
him
:
some
time
,
consecrating
and
bequethinge
our selues
holly
to
him
both
in
body
and
mynde
.
Here
he
speaketh
of
the
sacrament
and
maketh
no
mencion
of
any
sacrifice
propitiatory
,
but
only
of
the
sacrifice
of
remembrance
by
prayer
and
thankes
geuinge
,
and
of
the
offeringe
vp
of
our selues
to
god
:
which
is
the
offerynge
of
Christes
mistical
body
,
that
,
sainct
Augustine
speaketh
of
in
dyuers
places
:
Of
whose
testimonies
ye
are
wonte
to
bringe
some
for
the
confirmation
of
your
sacrifice
.
As
that
hee
hath
,
De
ciuitate
dei
.
The
sacrifice
(
saith
he
)
that
we
offer
is
Christes
body
.
But
immediately
he
declareth
,
that
hee
ment
his
misticall
body
,
that
is
,
the
vnitie
of
the
faithfull
congregation
.
For
he
addeth
.
which
wee
offer
not
to
marti●s
,
because
they
be
the
same
body
them selfe
.
How
the
bishop
or
chiefe
minister
offereth
vp
the
people
in
the
communion
,
hee
sheweth
in
his
.
59.
Erist●e
a●
Pausinū
Another
cause
,
ad
Ebreos
.
After
he
hath
in
many
wordes
declared
,
that
there
is
no
more
but
one
sacrifice
once
offered
by
Christe
for
euer
,
he
addeth
this
.
Doe
not
we
then
offer
euery
day
?
yes
verely
we
offer
,
but
doing
it
in
remembrance
of
his
death
.
And
againe
,
That
we
doe
is
done
to
the
remembrance
of
that
was
done
Before
.
Sainct
Augustine
also
de
fide
ad
petrum
,
declareth
the
same
very
plainly
.
Belene
stedfastly
(
saieth
he
)
and
in
no
wapee
doubte
,
that
the
only
begotten
of
God
,
beyng
made
flesh
for
vs
,
did
offer
him selfe
a
sacrifice
to
God
as
a
sweete
sauour
.
To
whom
with
the
father
and
holy
ghost
in
the
olde
testament
beastes
were
offered
:
and
to
whom
now
,
together
with
the
father
and
holy
ghost
,
with
whom
he
hath
one
diuinitie
,
the
churche
ceaseth
not
to
offer
the
sacrifice
of
breade
and
wine
.
(
He
saieth
not
of
the
body
and
bloud
of
Christ
.
)
For
in
those
carnall
sacrifices
there
was
the
figure
of
the
fleshe
of
Christ
:
which
.
&c.
but
in
this
our
sacrifice
,
there
is
a
thankes
geuinge
and
remembrance
of
the
body
and
blond
of
Christ
,
that
hee
gaue
and
shed
for
v●
.
Here
he
saith
not
,
there
is
an
offering
of
the
body
&
bloud
for
our
sinnes
,
whiche
he
would
not
haue
omitted
,
if
the
churche
had
taught
so
in
his
time
.
For
some
of
these
causes
before
rehersed
,
the
fathers
vsed
to
cal
the
Lordis
supper
a
sacrifice
:
not
meanyng
,
as
you
doo
,
that
it
was
a
sacrifice
propitiatorie
to
be
offered
of
the
priestes
for
them selfe
&
for
the
people
.
This
your
facion
of
speakyng
ye
séeme
to
take
of
the
maner
of
the
Iewisse
priestes
:
which
had
an
offeryng
for
them
&
the
people
.
As
though
Christ
had
left
to
vs
a
like
sacrifice
,
as
they
had
,
dayly
to
be
repeted
:
where
as
S.
Paule
in
his
whole
Epistle
to
the
Ebrues
reasoneth
against
it
:
and
proueth
the
contrarie
,
that
Christe
did
it
perfitly
once
for
euer
,
in
suche
sorte
,
that
it
néedeth
not
to
be
reiterated
.
But
perhappes
ye
will
obiecte
S.
Cyprian
,
where
he
speakynge
of
the
dead
saieth
.
We
offer
sacrifice
for
them
.
But
it
is
euident
he
offered
there
for
Martiers
:
whiche
,
he
was
throughly
perswaded
,
were
in
heauen
,
and
néeded
no
offerynge
for
their
sinnes
.
Likewise
Ambrose
mencioneth
,
that
he
offered
for
Valentinian
the
good
Emperour
:
of
whom
(
in
the
oracion
made
at
his
buriall
)
he
witnesseth
that
he
doubted
not
of
his
saluacion
,
but
beléeued
,
by
the
witnesse
of
Angels
,
that
he
was
caried
to
heauen
.
Therfore
their
offeryng
for
the
deade
was
no
more
,
but
,
as
I
mencioned
before
,
the
sacrifice
of
prayse
and
thankes
geuynge
to
God
for
them
.
This
thyng
the
Greeke
Cannon
declareth
more
plainely
:
where
it
is
mencioned
,
that
they
offered
for
the
Patriarkes
,
Prophetes
,
Apostles
,
ye
and
for
the
blessed
virgin
Mary
the
mother
of
God
.
For
whose
sinnes
,
it
can
not
be
,
that
they
offered
:
whiche
,
by
the
testimony
and
faith
of
the
whole
church
,
be
with
God
in
heauen
.
This
thynge
is
well
descriued
by
Chrisostom
vpon
the.
8.
cap.
of
Math.
Therfore
(
saith
he
)
the
priest
standing
at
the
auster
,
when
the
sacrifice
is
proposed
,
commaundeth
vs
to
offer
thankes
to
God
for
the
whole
world
,
for
them
that
be
abset
,
for
those
that
were
before
vs
,
and
for
those
that
shall
come
after
vs
.
The
same
Chrisostome
also
calleth
this
their
offerynge
,
Rationalem
cultum
,
whiche
yee
can
not
interprete
a
propitiatorie
sacrifice
,
but
a
reasonable
worshippyng
of
God
by
praier
and
thankes
geuyng
for
his
holy
sainctes
:
by
the
whiche
he
hath
builded
his
churche
,
and
whiche
nowe
remaine
as
membres
and
partes
of
his
misticall
body
:
whervnto
we
also
,
by
the
celebration
of
the
sacrament
,
be
ioygned
,
and
so
,
as
it
were
,
kniffe
in
vnitée
with
them
.
This
was
their
offeryng
for
the
dead
,
and
not
a
practise
to
pull
soules
out
of
Purgatorie
for
marchandise
and
money
,
as
ye
haue
vsed
in
your
priuate
Masses
a
great
numbre
of
yeres
,
to
the
great
defasing
of
the
death
and
passion
of
Christe
.
Wherfore
your
Masse
can
not
iustly
be
called
the
Lordis
supper
,
but
a
peruertyng
of
the
institution
and
ordinance
,
cleane
to
an
other
purpose
and
ende
,
then
he
willed
to
be
kepte
amonge
his
people
.
For
the
Lordes
supper
(
as
I
sayde
before
)
is
a
gifte
of
God
to
vs
:
whiche
wée
muste
receiue
with
thankes
geuyng
.
Your
sacrifice
is
a
price
to
be
paied
to
God
,
and
of
him
to
be
taken
as
a
satisfaction
.
The
Lordes
supper
is
a
remembrance
of
one
perfit
sacrifice
:
wherby
we
were
once
sufficiently
purged
from
sinne
,
and
continually
are
reuiued
by
the
same
.
Your
sacrifice
is
a
dayly
offeryng
vp
of
Christe
for
our
sinnes
:
as
thoughe
it
had
not
ben
perfitely
doone
at
the
first
.
The
Lordes
supper
is
to
be
distributed
in
the
common
assembly
of
his
people
,
to
teache
vs
the
communion
whereby
wes
all
be
knitte
together
in
Christe
Iesu
.
The
vse
of
your
sacrifice
in
priuate
Masse
séemeth
,
by
the
priestes
se●le
receiuyng
,
to
be
a
testimony
of
seperacion
,
and
a
meane
to
bryng
the
communitée
out
of
christian
mens
mindes
.
For
,
after
they
once
beléeued
,
that
priestes
must
sacrifice
for
them
:
they
began
to
leaue
the
communion
,
and
frequentation
of
the
sacrament
,
as
a
thing
either
not
apperteinyng
,
or
very
little
apperteining
to
them
,
but
especially
to
priestes
.
And
,
by
that
meanes
,
the
way
was
made
to
your
common
vse
of
priuate
Masse
.
So
muche
difference
therefore
as
is
betwéene
to
géeue
,
and
to
receiue
:
to
remember
one
perfit
sacrifice
,
and
dayly
to
reiterate
a
sacrifice
:
to
celebrate
in
common
as
a
testimony
of
vnitie
,
to
créepe
in
corners
or
by
chappels
as
a
signe
of
seperation
:
so
muche
difference
is
there
betwéene
the
sacrament
by
Christe
apoincted
,
and
the
sacrifice
of
the
Masse
by
you
deuised
.
This
haue
I
spoken
more
largely
of
this
mattier
,
then
either
I
purposed
,
or
you
gaue
me
occasion
by
any
proofe
brought
for
the
confirmation
of
your
sacrifice
.
First
,
because
this
is
an
other
great
abuse
in
your
priuate
Masse
,
that
yes
take
vpon
you
to
defende
.
Secondly
,
that
I
might
declare
the
grounde
of
your
reason
to
be
very
weake
,
where
ye
affirme
the
priest
to
bee
bounde
of
duitie
to
sacrifice
for
him selfe
and
for
the
people
.
Thirdly
,
that
I
might
answere
more
aptly
to
Chrisostomes
aucthoritie
,
which
nexte
is
to
be
examined
.
The
place
of
Chrisostome
,
I
se
many
(
saith
hee
)
rashly
,
not
passyng
how
,
and
more
of
a
custome
then
lawfully
and
of
good
consideration
,
to
be
partakers
of
christes
body
.
Yf
the
holy
time
of
lent
were
at
hand
(
say
they
)
if
the
day
of
Epiphanie
were
come
:
hauinge
no
regarde
what
he
is
,
that
is
partaker
of
the
misteries
.
But
the
time
of
cumming
to
it
,
the
Epiphanie
,
the
holy
season
of
Lente
doth
not
make
them
worthy
that
come
:
but
the
sinceritie
and
putitie
of
minde
.
Doo
ye
not
here
perceiue
,
that
many
vsed
ordinarely
to
come
to
the
Communion
at
the
Epiphanie
,
and
in
lent
,
as
well
as
he
mencioned
before
at
Easter
?
howe
can
ye
then
gather
by
Chrisostome
that
there
was
no
company
to
receiue
but
only
at
Easter
?
but
what
if
I
declare
oute
of
Chrisostome
,
that
some
vsed
to
receiue
oftener
times
?
wyll
not
your
collection
vppon
this
place
,
that
ye
séeme
to
triumphe
vpon
,
appere
to
be
of
very
smal
force
.
Hom.
17.
ad
Hebreos
.
Many
(
saieth
he
)
take
of
this
sacrifice
once
in
the
whole
yere
,
some
twise
,
some
oftener
times
.
Hereby
it
is
moste
euident
,
that
Chrisostom
had
other
to
communicate
with
him
at
diuers
other
times
beside
Easter
.
The
maner
was
(
I
graunte
)
that
some
of
custome
addicted
theim selues
to
certayne
dayes
.
And
in
some
places
the
bishops
or
sinodes
apointed
men
to
receiue
,
once
,
twise
,
thrise
or
fower
times
in
the
yere
(
as
Augustine
witnesseth
)
.
Concilium
Eliberinum
apoynteth
to
communicate
thrise
in
the
yere
.
But
these
prescripte
times
were
ordeined
onely
for
them
,
that
vsed
seldome
to
come
to
the
sacrament
,
that
at
the
leaste
,
they
should
receiue
at
those
times
,
if
they
would
knowlage
them selues
to
bée
of
the
church
.
Notwithstandinge
they
did
not
only
leane
frée
to
other
to
frequent
the
sacrament
,
but
earnestly
calleth
them
to
it
at
euery
assembly
of
the
people
.
As
Ambrose
greuously
blameth
the
custome
of
many
in
the
Easte
partes
,
that
vsed
to
come
but
once
in
the
yere
:
and
saith
,
that
hée
,
whiche
is
not
méete
to
receiue
euery
day
,
wyll
not
be
méete
to
receiue
once
a
yeare
.
Therfore
as
in
the
primatiue
church
very
many
in
dyuers
places
vsed
to
be
partakers
of
the
sacrament
,
but
ones
,
twise
,
or
thrise
,
in
the
yere
:
so
it
is
euident
,
that
dyuers
other
better
disposed
dyd
receiue
with
the
byshop
and
ministers
at
sundry
other
times
.
That
forte
,
because
they
were
not
so
many
as
they
should
haue
bene
,
and
as
Chrisostome
wished
for
to
haue
in
his
church
,
to
exaggerate
their
slacknes
,
hee
saieth
,
There
is
none
to
bée
partaker
with
be
.
Meaninge
that
they
were
very
fewe
and
seldome
in
comparison
of
that
their
duitie
was
.
But
if
ye
wyll
stand
vppon
these
few
sillables
,
Nemo
est
,
to
proue
that
somtime
the
minister
receiued
alone
:
I
answer
,
all
be
it
this
place
did
proue
,
that
none
of
the
common
people
would
communicate
,
whose
slacknes
,
he
there
reproueth
:
yet
ye
cannot
by
this
testimony
declare
,
that
none
of
the
ministers
or
the
clergie
receiued
with
hym
heynge
byshop
there
.
For
the
maner
was
not
then
,
as
you
doo
vse
it
now
,
that
euery
prieste
receiued
particularly
at
an
aulter
by
him selfe
:
but
all
the
mynisters
and
clergy
did
communicate
together
with
the
byshop
or
chiefe
minister
that
celebrated
.
This
to
proue
true
,
although
I
coulde
bringe
in
many
examples
and
testimonies
,
yet
I
wil
content
my selfe
with
one
,
that
your selfe
putteth
me
in
minde
of
,
in
recitinge
afterwarde
the
.14
.
cannon
of
Nicene
counsell
:
for
therein
order
is
taken
by
that
holy
counsell
,
that
the
deacons
should
not
minister
to
the
byshop
and
priests
,
nor
receiue
before
them
,
but
after
in
order
as
it
séemed
more
conuenient
.
Loke
for
further
declaration
of
this
,
in
examininge
the
cannon
that
ye
afterwarde
alledge
.
Wherefore
this
your
place
of
Chrisostome
doth
not
sufficiently
iustifie
sole
receiuinge
by
one
minister
,
as
ye
would
haue
it
seeme
to
do
,
for
proufe
of
your
priuate
masse
.
But
if
I
should
flatly
deny
,
that
the
mynister
receiued
,
when
none
of
the
people
were
partakers
,
how
coulde
you
proue
it
by
this
place
?
Ye
wyl
say
,
because
he
calleth
it
,
Quotidianam
oblationem
,
and
the
people
,
as
appeareth
,
did
not
euery
day
communicate
.
I
answere
,
hee
named
it
Oblationem
,
either
for
that
it
was
done
in
the
remembraunce
of
Christes
sacrifice
,
or
for
the
offeringe
vp
of
the
breade
and
wine
to
the
celebration
of
the
Lordes
supper
:
he
called
it
Quotidianam
,
to
the
inmitacion
of
the
sacrifice
of
the
olde
lawe
:
not
because
it
was
euery
day
done
withoute
intermission
,
but
for
that
it
was
oftentimes
celebrated
:
that
is
,
so
often
as
the
people
assembled
together
to
the
church
or
common
place
of
prayer
:
as
hee
him selfe
witnesseth
vpon
the.
8.
chapiter
of
Mathew
.
At
which
times
he
alwaies
had
,
either
some
of
the
people
,
or
the
residew
of
the
mynisters
and
clergie
to
communicate
with
him
:
as
the
maner
of
that
time
was
.
But
ye
wil
here
dally
vpon
the
proper
signification
of
this
worde
,
Nemo
est
qui
parbicipet
:
by
the
tone
parte
gatheringe
,
that
the
people
then
vsed
to
receiue
only
at
Easter
,
as
they
doo
now
:
by
the
tother
,
that
the
priest
receiued
euery
day
,
and
there
vpon
conclude
your
sole
receiuinge
.
Which
your
collection
of
how
small
effecte
it
is
,
any
man
may
perceiue
,
if
hee
consider
these
twoo
thingꝭ
before
declared
.
First
,
that
at
that
time
all
the
ministers
receiued
together
,
as
it
shall
be
afterward
more
plainly
proued
by
your
owne
testimonies
.
Secondly
,
the
I
haue
euidently
shewed
oute
of
Chrisostome
him selfe
,
that
many
vsed
to
receiue
at
diuers
other
times
of
the
yeare
beside
Easter
.
For
in
déede
hee
doth
not
there
blame
the
generall
maner
of
all
without
exception
,
but
of
a
number
,
that
addicted
theim selfe
either
to
Easter
,
or
some
other
times
,
whether
they
were
meete
,
or
vnméete
:
And
at
other
common
seasons
would
not
frequent
the
sacramente
,
though
they
were
more
mete
to
receiue
.
But
these
were
not
al
(
as
I
sayd
)
but
a
number
of
the
common
people
:
and
the
residew
of
the
better
disposed
were
so
few
,
as
oftentimes
when
the
lessons
of
scripture
weare
redde
,
when
prayers
and
thankes
geuing
were
made
,
when
bread
and
wine
were
(
as
the
maner
was
)
offered
vp
for
the
communion
:
(
whiche
were
the
first
partes
of
celebration
as
appereth
in
Iustine
)
then
he
was
compelled
either
to
suffer
the
ministers
and
clergie
to
receiure
alone
:
or
els
for
lacke
of
communicantꝭ
to
leaue
of
the
residew
of
the
ministration
.
And
that
is
it
,
that
be
complaineth
of
,
and
saith
is
done
in
vaine
:
because
it
was
vnperfitly
done
.
For
the
preparinge
to
communion
,
the
prayers
and
thankes
geuinge
for
that
purpose
,
the
offeringe
vp
of
breade
and
wine
,
the
callinge
of
the
people
to
it
,
may
séeme
to
be
in
vayns
,
when
none
dyd
come
to
participate
with
the
mynisters
.
Wherfore
Chrisostome
in
this
place
doth
not
only
nothinge
confirme
priuate
masse
,
but
also
maketh
very
muche
againste
it
:
and
declareth
,
that
hée
toke
the
righte
and
trew
vse
of
the
Lordes
supper
to
bée
,
when
the
people
were
together
partakers
of
the
same
.
For
if
he
had
taken
it
as
you
doo
,
for
an
offeringe
vp
of
the
body
of
Christe
for
him selfe
and
the
people
,
Or
if
hee
had
at
suche
tymes
receiued
alone
,
and
thought
it
wel
done
,
hee
neither
coulde
nor
would
haue
sayd
:
Frustra
babetur
quotidiana
obsatio
,
in
vaine
we
haue
our
dayly
offering
,
geuing
no
other
reason
why
it
was
vain
,
but
because
the
people
at
suche
tymes
dyd
not
receiue
.
Therfore
it
appeareth
by
those
wordes
,
both
how
necessary
hee
estemed
the
peoples
communion
,
and
also
that
hee
toke
not
Oblationem
for
a
propitiatorie
sacrifice
,
as
you
doo
.
For
then
he
could
not
haue
sayde
frustra
habetur
.
To
this
purpose
it
maketh
,
that
the
same
Chrisostome
in
the
same
place
so
earnestly
calleth
the
people
to
it
:
as
he
saith
to
them
:
Whosoeuer
is
not
partaker
of
the
misteries
,
doth
impudently
and
wickedly
to
stande
there
.
And
in
the.
17.
Hom.
vpon
the
epistle
to
the
hebrewes
,
he
signifieth
,
that
the
maner
then
was
,
that
a
deacon
stode
in
a
place
higher
then
other
,
and
with
a
signe
of
his
handes
and
a
lowde
voice
called
the
people
to
the
communion
.
This
was
not
only
at
Easter
,
but
at
other
times
also
.
By
this
earnest
maner
of
calling
,
therfore
it
may
appere
how
muche
this
doctour
toke
it
to
be
of
the
substance
of
the
Sacrament
,
that
a
number
should
be
partakers
of
it
:
and
how
farre
diuers
hys
maner
was
from
the
fasshion
of
your
priuate
masse
.
Now
then
your
amplyfied
conclusion
,
wherin
ye
clayme
Chrisostome
to
be
wholy
with
you
,
sheweth
it selfe
to
be
very
vaine
.
And
wée
may
now
,
as
iustly
say
as
wée
did
before
,
that
ye
haue
no
proofe
out
of
the
auncient
fathers
,
for
that
ye
doo
herein
so
earnestly
defende
:
And
that
wée
haue
right
good
testimonies
both
out
of
the
scripture
and
out
of
the
Doctours
against
it
.
For
ye
muste
not
vse
to
grounde
doctrines
vpon
the
coniecture
of
a
few
sillables
in
one
sentence
:
but
compare
the
same
with
diuers
other
places
,
as
well
of
the
same
doctour
,
as
of
other
,
and
al
together
with
the
common
vse
and
maner
of
that
time
:
and
therby
gather
a
perfit
conclusion
.
If
you
will
skanne
and
stay
vpon
euery
worde
or
clause
in
the
Doctours
,
as
you
doo
of
the
holy
scriptures
,
and
not
consider
them
by
conference
with
them selfe
and
other
:
you
may
easely
erecte
infinite
new
doctrines
,
that
hitherto
were
neuer
hearde
of
in
the
churche
.
The
reason
,
Cyprian
teacheth
you
,
that
Christes
institution
should
be
of
more
authoritie
with
you
,
than
,
so
lightly
,
to
change
it
at
your
owne
pleasure
.
Only
Christ
(
saieth
he
)
is
to
be
hearde
in
the
order
of
this
sacrament
.
And
we
must
not
in
any
wise
departe
from
the
preceptes
of
the
Gospell
.
The
Apostle
also
more
constantly
and
stoutly
declareth
in
an
other
place
,
that
the
disciples
ought
to
obserue
and
doo
the
same
thynges
,
that
their
maister
taught
and
dyd
before
them
:
saying
in
this
wise
.
If
either
I
or
an
angell
from
heauen
teach
you
otherwise
then
I
haue
taught
you
before
,
accursed
be
he
.
Seyng
therfore
,
neither
the
apostle
him selfe
,
nor
an
Angell
from
heauen
can
tell
vs
or
teache
vs
otherwise
,
then
that
Christe
hath
once
taught
vs
already
,
and
the
Apostle
declared
to
vs
:
I
meruayle
how
this
came
in
vse
to
doo
contrary
to
that
whiche
Christe
dyd
.
And
what
I
pray
you
can
be
more
contrarie
,
then
,
when
Christe
had
them
drinke
,
to
take
away
the
cup
:
and
,
whan
Christe
bad
them
distribute
amonge
them
,
and
S.
Paule
willed
one
to
tarrie
for
an
other
,
vntill
they
came
together
:
yet
contrarie
to
this
(
as
you
doo
)
to
minister
and
receiue
alone
.
Therfore
I
say
with
Cyprian
,
that
in
alteryng
the
sacrament
,
either
by
soole
receiuyng
or
géeuing
vnder
one
kinde
,
ye
worship
God
in
vayne
with
mens
tradicions
.
The
mattier
that
Cyprian
wrote
against
(
that
is
)
vsinge
of
water
alone
in
the
Sacramente
in
stéede
of
wyne
,
might
perhappes
,
in
case
of
necessitie
,
be
graunted
to
some
,
that
of
nature
coulde
not
abide
wyne
.
Neuerthelesse
the
necessitie
of
a
few
is
not
to
be
drawen
to
a
general
example
in
the
common
vse
of
the
Lordes
supper
.
Euen
so
it
may
be
graunted
that
in
cases
of
necessitie
one
may
receiue
alone
:
and
yet
that
is
not
to
be
taken
for
a
common
maner
and
fashion
in
the
churche
,
when
the
sacrament
is
celebrated
,
as
you
vsed
in
the
priuate
Masse
.
That
many
circumstancies
of
place
,
person
,
and
time
,
Wée
minister
to
women
and
lay
men
:
because
S.
Paule
applieth
Christes
institucion
to
the
whole
congregacion
of
Corinth
:
where
were
both
lay
men
&
women
.
We
celebrate
vpon
any
day
indifferently
,
because
the
Apostles
did
so
,
Actum
.
20.
vno
die
sabbatorum
.
Wée
minister
to
fewer
or
moe
then
twelue
,
by
the
example
of
the
Apostles
in
.20
.
of
the
Actes
,
and
of
Paule
in
.10
.
and
.11
.
to
the
Corinthꝭ
.
Wée
receiue
in
the
mornyng
,
both
because
time
is
a
thyng
indifferent
in
this
sacrament
,
and
also
for
that
wée
haue
plaine
examples
in
the
primatiue
churche
,
without
case
of
necessitie
or
extraordinarie
chaunses
.
Christe
sayd
not
doo
it
after
supper
,
as
he
sayde
,
Deuide
it
amonge
you
.
He
did
it
after
supper
him self
:
because
he
wolde
institute
the
Sacramente
of
the
new
law
,
in
place
of
the
sacrament
of
th
olde
law
,
that
at
the
same
supper
he
had
celebrated
.
Neither
is
it
so
muche
of
the
substance
of
the
sacrament
to
be
doone
after
suppper
,
as
it
is
to
be
celebrated
with
companie
:
because
of
the
significacion
of
vnitie
and
charitie
amonge
christian
men
receiuynge
together
.
Whiche
is
one
cheefe
poincte
in
this
sacrament
of
the
Lordes
supper
.
The
very
proporcion
and
likenesse
of
that
ceremonie
of
the
olde
lawe
,
in
place
whereof
the
Lordes
supper
is
ordeined
,
may
teache
vs
the
right
vse
of
it
.
The
Passeouer
was
a
solempne
eatynge
of
the
Pascale
lambe
together
in
remembrance
of
Godes
great
benefite
of
their
deliuerance
and
passyng
of
his
plague
from
them
.
This
ceremony
they
coulde
not
solempnice
alone
:
but
if
they
had
not
companie
of
their
owne
house
,
they
shoulde
take
of
their
neighbours
.
Euen
in
like
maner
Christ
,
hauyng
finisshed
at
his
laste
supper
the
celebracion
of
that
ceremonie
of
the
Passeouer
,
ordeined
for
his
,
euen
a
lyke
sacramente
,
a
supper
,
a
feast
,
wherin
they
,
beyng
together
,
might
celebrate
the
remembrance
of
their
redemption
,
by
his
body
and
bloud
géeuen
and
shed
for
them
.
And
euen
as
the
Iewes
in
solempnisinge
their
sacrament
had
a
communitie
of
the
remembrance
of
that
benefite
,
when
their
companies
were
in
sundry
howses
seperate
,
and
yet
might
not
one
alone
eate
the
pascall
lambe
in
his
owne
house
,
for
that
god
had
ordeined
it
to
be
done
with
company
:
so
all
the
churches
in
the
worlde
haue
communitie
in
the
sacrament
,
bee
they
neuer
so
farre
a sunder
:
and
yet
can
not
any
one
alone
minister
it
in
one
church
withoute
company
to
celebrate
with
him
,
because
Christes
institution
was
otherwise
.
Wil
ye
say
here
,
that
company
to
eate
vp
the
pascal
lambe
was
not
of
the
substance
of
the
sacramente
,
but
an
ornament
to
commend
it
or
set
it
forth
,
and
might
be
altered
by
spirytual
gouernours
?
Although
the
Iewes
weare
very
bolde
in
altering
many
ceremonies
,
yet
wée
reade
not
,
that
euer
they
durst
aulter
this
chiefe
sacrament
:
as
you
take
vpon
you
to
alter
,
change
and
take
away
,
by
your
spirituall
gouernours
,
all
the
partes
of
the
Lordes
Supper
:
as
I
wyl
declare
to
you
in
order
by
the
doctrine
of
this
your
defense
of
pryuate
masse
.
The
sacrament
,
as
it
is
in
vse
,
hath
two
partes
,
the
mattier
,
and
the
forme
:
the
mattier
is
bread
and
the
body
,
wine
and
the
bloud
of
Christ
.
The
forme
of
ministration
is
,
that
the
minister
should
take
the
mattier
,
and
with
the
wordes
of
the
gospel
geue
it
to
them
present
,
as
Christ
dyd
.
This
forme
(
say
you
)
may
be
altered
by
your
spiritual
gouernours
.
For
sometime
the
prieste
may
receiue
alone
with
out
the
people
,
sometime
the
people
without
the
priest
:
somtime
both
together
.
So
that
no
certaine
forme
of
ministration
is
nedefull
(
as
you
say
)
in
this
sacrament
to
be
kepte
.
The
mattier
also
,
ye
signifie
,
may
bee
altered
at
your
pleasure
.
For
,
to
receiue
the
sacrament
of
the
bloud
,
is
not
of
the
substance
of
Christes
institution
.
For
,
if
it
weare
,
the
churche
could
not
alter
it
,
as
you
doo
commonly
in
ministringe
to
the
people
,
and
as
you
coniecture
by
Tertus
.
and
Ciprian
,
that
they
dyd
in
the
prymatiue
church
.
Likewyse
the
sacrament
of
the
body
is
not
so
muche
of
the
substance
,
but
that
vpon
considerations
the
church
may
commonly
omitte
it
,
and
minister
the
wine
only
.
For
so
you
séeme
togather
by
the
history
of
the
chylde
,
in
Ciprian
,
to
whiche
the
prieste
gaue
only
wine
,
as
you
say
.
So
that
the
sacrament
of
the
lordes
supper
,
by
your
doctrine
,
either
hath
no
parte
,
that
is
of
the
substance
of
it
,
but
consisteth
only
of
mutable
accidences
:
or
els
your
churche
is
of
such
power
,
that
it
may
cleane
alter
and
take
away
Christes
institution
.
For
if
you
haue
considerations
,
for
which
ye
may
commonly
leaue
out
the
wine
,
and
vse
bread
only
:
and
other
considerations
,
for
which
ye
may
omit
breade
,
and
vse
wine
only
:
when
bothe
those
considerations
come
together
,
then
may
you
take
away
bothe
breade
and
wine
,
and
defraude
the
people
of
the
whole
sacrament
,
or
in
stede
of
that
may
point
them
another
.
What
is
this
but
,
with
exceding
arrogancie
,
to
make
your
spiritual
gouernours
omnipotent
in
alteringe
and
transposinge
the
sacramentes
by
Christ
ordeyned
?
Howe
much
more
comely
weare
it
for
you
reuoking
your
errour
:
to
say
with
Ciprian
.
If
we
wil
walke
in
the
sight
of
Christe
,
(
in
the
order
of
his
sacramentes
)
we
must
not
swarue
or
departe
from
his
preceptes
and
instructions
:
geuinge
thankes
for
that
hee
,
instructinge
vs
what
we
ought
to
doe
hereafter
,
doth
pardon
vs
for
that
offence
,
which
by
simplicitie
we
haue
before
committed
.
Where
you
indeuour
to
proue
,
In
sermone
ad
infantes
)
and
wée
be
graffed
into
Christ
and
made
partakers
of
his
body
and
bloud
.
But
he
wold
haue
it
more
liuely
represented
and
set
foorthe
in
this
sacrament
of
communion
:
as
well
for
the
multitude
,
as
for
the
apte
signification
of
the
externall
elementes
.
More
ouer
the
ecclesiastical
histories
declare
,
when
Chrisostome
was
banisshed
,
muche
against
the
peoples
heartes
,
that
diuers
of
them
woulde
not
communicate
with
his
successour
,
but
had
their
assembles
and
receiued
the
sacrament
in
an
other
place
by
them selues
,
so
that
diuers
of
them
by
the
Emperours
thretnynges
coulde
not
be
constreined
to
communicate
with
him
,
that
was
bisshop
after
him
.
This
their
dooyng
was
to
no
purpose
,
if
diuersitie
of
time
and
place
doo
not
declare
a
seperacion
betwéen
them
,
that
be
of
one
congregacion
.
The
whole
vse
of
excommunication
in
the
primatiue
churche
doth
so
sufficiently
proue
this
,
as
no
reasonable
man
néedeth
greatly
to
doubte
it
.
The
effecte
wherof
,
this
your
deuise
may
séeme
to
take
away
.
For
what
other
thyng
is
excommunication
(
as
touchyng
the
externall
acte
)
then
a
debarryng
of
the
partie
to
receiue
with
other
of
the
same
congregacion
,
and
therby
to
note
him
not
to
be
of
that
misticall
body
.
But
after
your
deuise
,
a
priest
,
that
is
excommunicated
of
the
bisshop
,
may
say
Masse
in
his
chamber
,
and
affirme
that
he
will
communicate
with
him
,
whether
he
will
or
no.
Because
distinction
of
place
maketh
nothyng
to
the
purpose
.
Because
wée
necessarily
require
a
numbre
together
,
you
presse
vpon
the
mattier
very
earnestly
,
and
thinke
,
by
your
dalliyng
foly
,
to
driue
vs
to
many
folies
.
For
,
you
curiously
require
a
mesure
of
place
,
a
prescription
of
time
,
and
a
certaine
number
of
persons
:
as
it
were
therby
to
portray
vnto
you
a
perfit
plat
of
a
christian
communion
(
for
so
it
pleaseth
you
to
dally
in
this
weightie
mattier
.
)
I
answer
that
wée
se
in
the
Euangelistes
and
S.
Paule
,
that
Christe
tooke
breade
and
gaue
with
it
his
body
:
that
he
tooke
wine
also
and
gaue
with
it
his
bloud
:
that
he
did
it
in
conuenient
place
and
time
:
that
he
had
a
company
with
him
to
receiue
,
and
willed
them
to
distribute
amonge
them
.
Therfore
(
with
S.
Cyprian
)
wée
compte
his
example
in
these
thynges
necessarie
,
and
not
to
be
altered
.
As
for
the
kinde
of
breade
or
wine
,
the
fashion
or
quantitie
of
place
,
the
conueniencie
of
time
,
the
increasing
or
deminisshynge
of
the
number
or
company
,
wee
recken
amonge
those
thinges
that
may
be
altered
(
as
you
say
)
by
spiritual
gouernours
.
But
to
apointe
a
geometricall
measure
of
place
,
a
prescripte
proportion
of
tyme
,
or
one
certaine
number
,
that
may
serue
for
all
churches
,
times
,
and
ages
,
is
far
aboue
our
reache
.
And
therfore
I
leaue
it
to
be
deuised
of
suche
profound
and
curious
braines
,
as
you
and
yours
haue
.
Which
,
beside
the
worde
of
god
,
and
contrary
to
his
workynge
in
his
creatures
,
can
compryse
accidences
without
subiectes
,
and
bodies
withoute
fashion
,
quantity
or
measure
,
with
other
suche
highe
misteries
,
whiche
neither
scripture
,
nor
any
necessitie
of
reason
doth
teache
.
For
in
déede
our
wittes
are
so
simple
as
,
in
gods
misteries
,
we
can
sée
no
more
,
then
his
holy
word
leadeth
vs
vnto
.
Nexte
is
,
that
you
burden
vs
with
Erasmus
aucthoritie
,
Sinodus
Gangrensis
condemned
Eustathium
for
that
,
contrary
to
the
ecclesiastical
rules
,
he
graunted
licence
to
communicate
at
home
.
So
that
hereby
it
may
apeare
,
that
a
custome
,
that
,
in
necessitie
,
to
some
persons
,
is
eyther
tollerable
,
or
pius
error
:
is
at
another
time
,
and
to
other
persons
vntollerable
and
Impia
prophanatio
.
If
you
dilygently
examine
that
maner
of
receauinge
in
theyr
houses
at
that
tyme
,
which
ye
thinke
to
make
with
you
,
you
shal
wel
perceiue
it
not
a
lytle
to
make
against
you
.
When
they
did
celebrate
(
as
Iustine
before
rehearsed
doth
witnesse
)
they
dyd
not
only
distribute
to
them
,
that
were
presente
,
but
,
by
the
deatons
,
sent
it
to
such
,
as
could
not
be
present
.
Did
they
not
in
this
point
declare
a
necessitée
of
partakinge
,
if
it
were
possible
at
euery
ministration
?
In
so
muche
that
when
their
place
would
not
receiue
all
,
or
other
necessary
cause
did
let
them
to
come
to
the
common
place
of
prayer
:
yet
,
that
they
might
be
partakers
of
the
Lordes
supper
,
they
sent
it
to
them
where
they
were
.
How
well
doth
this
fashion
agree
with
your
priuate
masse
?
Wherin
ye
neither
cal
,
nor
proffer
,
nor
send
to
the
people
:
but
so
doo
it
all
alone
in
sight
of
the
hole
congregacion
,
as
though
it
weare
a
thinge
,
that
nothing
appertained
vnto
them
.
Now
then
you
may
euidently
se
,
that
none
of
these
aucthorities
,
hetherto
alleged
,
doth
prove
directly
your
Masse
:
that
is
a
sole
receiuinge
in
the
celebration
of
the
sacrament
.
But
how
necessary
that
time
of
the
churche
dyd
thinke
it
to
bee
,
that
the
people
should
bee
partakers
with
the
prieste
,
that
Epistle
signitieth
,
that
you
attribute
to
Anacletus
:
where
it
is
this
wrytten
.
Peracta
consecratione
omnes
communicent
,
qui
noluerit
ecclesiasticis
carere
liminibus
.
Sic
enim
apostoli
statuerunt
,
&
sancta
Romana
tenet
ecclesia
.
After
consecration
(
saith
hee
)
let
all
be
partakers
,
which
wil
not
be
excommunicate
.
For
so
the
Apostles
decreed
,
and
the
holy
churche
of
rome
obserued
.
The
same
wordes
by
some
are
attributed
to
Calixte
.
Doo
you
not
heare
excommunication
threatned
to
all
,
that
doo
not
communicate
?
Doo
you
not
heare
that
the
Apostles
decreed
it
,
and
the
holy
church
of
Rome
obserued
it
?
And
wil
you
yet
stand
so
stubburnly
in
your
assertion
,
that
there
was
priuate
masse
in
the
primatiue
church
?
Wil
you
haue
better
witnesses
of
that
time
then
Iustine
,
then
Dionisius
,
then
Anacletus
,
then
Calixte
,
then
the
other
holy
fathers
before
mencioned
?
would
Ambrose
haue
blamed
the
people
for
not
resortinge
to
the
sacramente
dayly
?
Would
Chrisostome
haue
saide
,
that
they
,
which
be
present
and
not
receiue
,
doo
wickedly
and
impudently
?
Would
they
haue
commonly
vsed
(
as
Iustine
saith
)
to
send
to
those
that
could
not
be
present
,
if
Christes
institution
and
the
maner
of
the
prymatiue
churche
had
ben
such
,
that
the
minister
might
celebrate
alone
without
callinge
or
offeringe
,
and
people
without
offence
bee
present
and
not
communicate
,
as
you
of
longe
time
haue
vsed
it
?
Surely
say
what
you
wyll
,
and
alledge
as
ofte
as
you
liste
the
aucthoritée
of
your
holy
mother
the
churche
of
Rome
so
many
hundred
yeres
:
I
thinke
very
few
,
that
haue
feare
of
god
and
care
of
their
saluation
,
wyl
geue
credite
vnto
you
.
Especially
seinge
you
can
bringe
no
better
testimonies
for
your
purpose
,
then
in
this
defence
you
haue
vsed
.
Oues
meae
vocem
meam
audiunt
.
He
saith
not
they
heare
them selfe
&
their
owne
deuises
,
but
they
heare
my
voyce
.
Remember
what
Cyprian
saith
.
Only
Christe
is
to
be
hearde
in
this
.
And
wee
must
not
looke
what
other
did
before
vs
,
but
what
Christe
did
before
all
other
.
When
we
doubt
,
we
must
haue
recourse
to
the
order
taken
by
Christe
and
by
the
Apostles
in
their
wrytinge
.
But
ye
will
say
the
churche
hath
aucthoritie
to
alter
diuers
thinges
especially
beyng
indifferent
,
and
not
of
the
substance
of
the
sacramente
.
Yea
but
Cyprian
saith
the
preceptes
of
this
sacrament
bee
Grandia
&
magna
.
And
if
he
be
called
least
in
the
kingdome
of
god
,
that
altereth
one
of
the
least
commaundementes
,
what
shal
be
sayd
of
him
,
that
taketh
awaye
these
great
and
weightie
commaundementes
.
Ciprian
wrate
against
those
that
were
called
Aquarij
,
water
drinkers
:
which
vsed
only
water
in
stede
of
wine
in
the
ministration
of
the
sacrament
.
But
they
offended
not
so
much
as
you
doe
.
For
they
altered
only
the
licour
,
and
that
vppon
holy
considerations
.
They
kepte
the
wordes
and
promysses
of
Christe
.
But
you
take
away
the
one
parte
cleane
,
and
leaue
out
the
wordes
and
moste
comfortable
promysses
of
Christes
bloud
to
bee
shed
for
vs
.
If
then
Cyprian
were
so
earnest
againste
those
vsers
of
water
in
stéede
of
wyne
,
how
muche
more
earnest
woulde
hee
haue
ben
againste
this
maner
,
if
it
had
ben
common
in
his
time
?
Here
,
those
places
that
you
recite
may
séeme
to
helpe
you
,
and
to
make
againste
vs
.
For
,
where
Tertullian
speaketh
of
the
Paynimes
wife
,
hee
mencioneth
bread
only
.
And
when
Ciprian
reporteth
that
the
woman
kept
the
lordes
body
in
her
coffer
,
it
may
séeme
to
be
vnder
one
kinde
.
These
are
but
coniectures
,
and
the
same
very
vncertaine
.
For
oftentimes
in
the
doctours
,
where
one
kinde
is
mencioned
,
both
are
vnderstanded
,
as
after
shal
more
appere
.
But
to
make
this
more
probable
:
you
alledge
afterwarde
oute
of
Ambrose
the
hystorie
of
Satyrus
his
brother
,
that
hanged
the
sacrament
aboute
his
necke
in
a
stole
(
as
you
call
it
,
)
when
,
in
a
shipwarke
,
he
leaped
into
the
sea
:
whiche
must
néedꝭ
be
informe
of
bread
onely
,
because
neither
our
brayne
nor
yours
can
deuyse
,
which
way
wyne
can
be
in
such
an
instrument
inclosed
.
Surely
if
wée
had
not
knowen
before
,
that
you
had
nothing
in
the
aunciente
fathers
directly
to
mainteine
your
maymynge
of
Christes
sacrament
:
this
your
coniectural
gatherynges
and
surmisinge
reasons
woulde
most
euidently
declare
it
to
be
true
.
Woulde
a
man
thinke
that
any
,
hauyng
the
feare
of
God
,
woulde
in
so
weightie
mattiers
,
either
grounde
his
owne
conscience
,
or
séeke
to
confirme
others
by
suche
féeble
proofes
and
argumentes
?
Is
not
this
a
stronge
reason
thinke
you
?
Satyrus
S.
Ambrose
brother
,
in
extreame
danger
of
shipwrake
,
purposing
to
leape
into
the
sea
,
tooke
of
one
,
that
was
in
the
ship
,
only
the
sacramente
of
the
Lordes
body
,
and
tied
it
aboute
his
necke
:
therfore
in
the
primatiue
churche
in
ministration
of
the
sacramente
they
gaue
onely
one
kinde
vnto
the
laytie
.
Though
it
had
ben
here
mencioned
that
Satyrus
had
,
in
this
extremitée
,
receiued
one
kinde
alone
:
it
had
bene
no
argument
to
proue
,
that
it
might
orderly
bee
vsed
in
the
churche
.
But
(
as
Ambrose
signifieth
)
this
Satyrus
at
that
time
was
,
but
,
as
I
might
say
,
a
nouice
in
Christian
religion
,
not
so
farre
instructed
in
the
faith
that
hee
was
as
then
admitted
to
the
communion
of
the
Lordes
supper
.
And
therfore
hee
had
not
the
sacramente
aboute
him selfe
,
but
tooke
it
of
other
christian
men
,
that
were
there
.
Which
whether
they
were
ministers
or
other
,
the
place
maketh
no
mencion
:
but
that
it
calleth
them
,
Initiatos
.
That
is
,
such
as
in
the
congregation
were
admitted
to
the
communion
.
Neither
is
there
any
thinge
to
the
contrary
,
but
that
the
same
persons
,
whiche
had
the
sacrament
of
our
Lordes
body
,
had
also
aboute
them
the
sacrament
of
the
bloud
,
either
in
some
conuenient
vessel
,
or
els
after
some
other
fashion
,
as
dyuers
of
simplicitie
vppon
a
zeale
at
that
tyme
vsed
.
That
is
either
by
sokinge
the
sacramente
of
the
body
in
the
wyne
,
or
els
by
moystinge
a
linnen-cloth
in
the
sacrament
of
the
bloud
,
and
so
carying
it
with
them
.
For
,
euen
as
I
signified
before
,
that
persecution
and
trouble
of
the
churche
at
the
beginninge
draue
some
to
receiue
at
home
in
their
houses
:
in
like
maner
the
same
troublous
time
,
and
other
cases
of
necessitie
with
feruencie
of
zeale
,
caused
men
to
seke
other
shifts
also
,
and
to
doo
those
things
by
simplicitie
vpon
zeale
at
a
time
,
that
in
the
common
vse
of
the
sacramentes
they
coulde
not
doo
accordinge
to
the
worde
of
god
.
Therfore
as
some
learned
and
holy
men
for
the
time
did
winke
and
beare
with
suche
thinges
:
so
afterwarde
other
euen
as
holy
and
profoundly
learned
did
mislike
and
reproue
the
same
.
As
for
example
,
when
men
did
trauaile
any
daungerous
iourney
,
and
for
zeale
and
deuotion
would
haue
the
sacrament
with
them
:
because
they
could
not
conueniently
cary
wine
with
them
,
that
they
might
go
as
nighe
to
Christes
institution
as
might
be
,
they
would
soke
the
sacrament
of
our
Lordis
body
in
the
bloud
.
Some
other
would
moyste
a
linnen
cloth
in
the
sacrament
of
bloud
(
as
I
said
before
)
and
kepe
it
to
moyste
with
water
when
they
would
receiue
.
Some
,
that
either
of
nature
could
not
,
or
for
religion
would
not
drinke
wine
,
at
other
times
vsed
only
water
.
Some
vppon
other
consideracions
vsed
milke
for
wine
in
the
sacrament
.
Some
were
perswaded
that
in
such
cases
men
might
vse
one
kynde
.
Wherfore
to
sicke
men
or
children
they
would
vse
wine
alone
.
But
the
particular
cases
of
a
few
,
ought
not
to
be
taken
for
a
general
rule
of
the
holy
churche
.
Neither
those
thinges
,
which
some
did
(
as
Ciprian
termeth
it
)
vppon
simplicitie
by
sufferance
,
should
be
brought
as
testimonies
,
what
the
church
either
then
did
,
or
ought
nowe
commonly
to
doo
.
For
a
man
may
well
doubte
whether
these
shiftes
,
that
men
in
necessitie
did
vse
beside
the
institution
of
Christ
,
were
acceptable
to
god
or
no
,
although
dyuers
of
them
might
séeme
to
procede
of
a
feruent
zeale
,
and
to
bee
done
of
good
and
godly
men
.
It
appereth
in
Cyprian
,
that
many
of
them
,
that
vsed
water
for
wine
,
were
godly
men
:
and
yet
by
zeale
and
simplicitie
did
erre
.
Therfore
hee
saith
of
them
in
this
manner
.
If
any
of
our
predicessours
either
by
ignorance
or
simplicitie
did
not
obserue
and
kepe
that
,
whiche
the
lorde
by
his
example
and
instruction
did
teach
vs
to
doe
:
by
gode
mercy
his
simplicitie
may
be
pardoned
.
But
we
cannot
be
forgeuen
,
which
be
instructed
&
admonyshed
by
the
lorde
to
doe
as
he
dyd
.
&c.
The
godly
and
holy
fathers
dyd
beare
in
many
poyntes
with
the
zeale
and
simplicitie
of
a
number
,
in
that
tyme
.
Wherfore
those
examples
cannot
bee
brought
iustly
to
proue
the
common
maner
vsed
in
the
primatiue
churche
,
which
by
manifest
testimonies
I
wyll
a
lytle
after
declare
to
haue
be
farre
otherwyse
in
the
same
times
,
that
these
thinges
were
done
.
That
the
same
thinges
,
before
rehearsed
,
were
not
generally
allowed
,
it
may
appeare
by
this
,
that
,
when
the
church
was
setled
,
they
did
forbid
those
things
,
and
bound
them
,
so
nigh
as
might
bee
,
to
Christes
institution
.
Hereof
ye
haue
example
in
Iulius
his
decrées
.
1.
Hom.
Conc.
Wher
all
the
fashions
before
recited
are
expressely
forbidden
.
Wee
heare
(
saith
he
)
that
some
led
with
schismaticall
ambition
,
in
the
diuine
misteries
doe
consecrate
milke
for
wine
:
some
serue
to
the
people
the
sacrament
of
the
body
moysted
in
the
bloud
,
as
a
perfite
communion
:
other
offer
in
the
sacramente
of
the
lordes
cuppe
,
the
iuice
of
grapes
squised
:
some
diepe
a
linnen
cloth
in
the
wine
,
and
kepe
all
the
yere
.
Therefore
(
saith
he
)
henceforth
it
shal
not
be
lawful
for
any
in
their
sacrifice
to
offer
any
other
thinge
,
but
only
the
cuppe
mixed
with
water
and
wine
.
Gelasius
also
after
him
euen
as
flatly
forbad
receiuing
vnder
one
kinde
:
sayinge
.
We
finde
that
some
takinge
a
portion
of
the
fordes
body
refuse
the
cuppe
:
whiche
,
because
I
know
not
of
what
superstition
they
doe
it
,
either
let
them
take
the
whole
sacrament
,
or
be
kept
from
the
whole
.
For
the
diuision
of
this
mistery
cannot
be
without
great
sacrilege
.
Here
you
sée
that
Gelasius
doth
count
it
and
cal
it
sacrilege
to
receiue
vnder
one
kinde
:
and
your
sorte
contrary
to
this
,
affirme
it
to
be
Herisie
,
if
a
man
say
the
people
should
receiue
vnder
both
kindes
of
bread
and
wyne
.
If
you
would
rightly
haue
proued
your
ministringe
to
the
laytie
in
one
kynde
:
you
shold
not
haue
brought
coniectures
vppon
suche
rare
chaunses
,
as
may
séeme
for
the
tyme
to
be
borne
with
,
rather
then
alowed
:
but
you
should
haue
shewed
some
playne
and
euident
examples
,
that
it
was
in
the
primatiue
church
commonly
vsed
in
celebration
of
the
sacrament
.
But
that
you
were
neuer
able
to
doo
,
and
so
was
it
said
in
the
protestation
,
that
you
call
the
challenge
.
For
herein
the
whole
number
of
the
fathers
be
against
you
.
And
that
you
may
not
iustly
say
,
that
wee
bragge
of
our
empty
boxes
,
that
haue
the
name
only
,
and
no
stuffe
in
them
:
I
wyll
rechearse
and
shewe
you
some
of
the
mattier
,
which
shal
be
directly
applied
to
that
maladie
and
disease
,
that
you
haue
brought
to
the
right
vse
of
the
lordes
holy
sacrament
.
You
hard
before
rehearsed
oute
of
Iustine
declaringe
the
maner
of
the
church
of
Rome
in
his
time
,
that
both
bread
and
wyne
were
geuen
to
companies
of
the
towne
and
contrey
,
and
the
same
also
sente
vnto
those
,
that
were
absent
.
Here
is
manifestly
declared
,
that
such
as
were
absent
,
and
receiued
at
home
in
theyr
houses
,
had
both
kindes
sent
vnto
them
,
contrary
to
your
coniecture
vpon
Tertullian
,
where
(
you
say
)
one
kinde
only
is
mencioned
and
therefore
receiued
.
Tertullian
and
Iustine
were
both
of
the
church
of
Rome
,
Gregory
Nazienzene
)
eate
his
body
and
drinke
his
bloud
,
if
thou
haue
any
desire
of
life
in
thee
.
And
yet
hee
speaketh
to
the
people
,
Oratione
.
4.
in
sanctum
pascha
.
Hilarius
also
.
li.
8.
de
trinitate
.
These
thinges
(
saith
hee
)
beinge
eaten
and
dronke
make
that
wee
be
in
Christ
and
Christe
in
vs
.
Basile
de
baptismo
,
vpon
these
wordes
.
As
often
as
ye
shall
eate
.
&c.
What
profit
haue
those
wordes
(
saith
he
)
?
That
we
easing
and
drinking
may
be
perpetually
mindeful
of
him
that
died
for
vs
:
and
so
may
bee
instructed
in
the
sight
of
god
and
his
Christ
,
of
necessitie
to
kepe
the
doctrine
deliuered
by
his
Apostles
.
Here
,
beside
the
mencion
both
of
eating
and
drinkinge
,
he
addeth
,
of
necessitie
to
kepe
this
doctrine
of
the
lordes
supper
:
whiche
you
in
many
poyntes
,
without
pricke
of
conscience
take
vppon
you
to
aulter
.
Prystes
(
saith
.
S.
Hieronime
vpon
Sophon
)
whiche
make
the
sacrament
and
dystribute
the
bloud
of
the
lord
vnto
the
people
.
This
man
was
priest
in
Rome
in
Ambroses
time
:
and
yet
he
signifieth
,
that
the
maner
then
was
to
mynister
the
bloud
to
the
people
.
Hom.
18.
in
poster
.
ad
corinth
?
There
he
saieth
,
that
in
this
sacramente
the
priestes
parte
,
is
not
better
then
the
peoples
.
For
it
is
not
(
saith
he
)
as
it
was
in
the
olde
law
,
where
the
priestes
had
parte
and
the
people
parte
:
neither
coulde
the
people
be
partaker
of
that
was
the
priestes
.
But
now
it
is
not
so
,
for
one
body
and
one
cuppe
is
indifferently
offered
to
all
.
And
it
is
notable
that
he
saieth
.
All
be
like
worthy
to
be
partakers
,
neither
doth
the
inferiour
differ
any
thing
at
all
from
the
priest
in
that
matter
.
Why
doo
you
then
(
so
plainly
againste
Chrisostome
)
make
difference
of
dignitie
betwéene
the
priest
and
the
people
?
Is
not
this
,
which
Chrisostom
speaketh
agaynst
,
one
of
the
chiefest
reasons
,
that
you
haue
for
the
geuynge
of
one
kynde
to
the
people
?
But
S.
Paule
to
Timothie
and
Titus
,
declareth
other
causes
that
shoulde
make
the
order
of
ministerie
honorable
:
&
not
to
defraude
the
people
of
one
parte
of
the
sacrament
.
Cyprian
againe
,
in
the
same
sermon
De
lapsis
,
that
you
afterward
aledge
,
and
the
same
Hystorie
,
sheweth
,
that
all
the
companie
of
lay
men
and
women
tooke
the
sacrament
of
the
Lordes
cuppe
and
dronke
of
it
in
order
,
one
after
an
other
.
But
I
feare
I
shal
séeme
to
moste
men
to
commit
muche
foly
,
in
that
I
stande
so
longe
with
aucthorities
to
proue
that
thinge
,
whiche
of
it selfe
is
most
manyfest
:
that
is
,
that
in
the
primatiue
churche
the
only
maner
,
in
the
common
celebracion
of
the
sacrament
,
was
,
that
all
receiued
vnder
bothe
kindes
of
breade
and
wyne
.
Seynge
therefore
Iustine
saieth
,
that
on
sundaies
breade
and
wine
consecrated
were
distributed
to
companies
of
the
towne
and
countrey
,
seynge
Gelasius
calleth
it
sacrilege
to
deuide
the
sacrament
;
seynge
Cyprian
counselleth
that
lay
men
should
be
admitted
to
the
communion
of
the
Lordes
cuppe
,
and
by
an
Hystorie
sheweth
that
in
his
time
they
vsed
it
:
seynge
Chrisostome
affirmeth
no
difference
to
be
betweene
the
priest
and
the
people
in
vse
of
this
sacramente
:
seyng
all
the
residue
of
the
fathers
of
al
countreyes
and
all
ages
of
the
primatiue
churche
agrée
to
the
same
,
were
it
not
more
then
willfull
blindenesse
not
to
se
,
that
holy
men
at
that
time
in
celebracion
of
the
sacramente
ministred
both
partes
to
the
people
,
accordyng
to
Christes
institucion
and
the
doctrine
of
S.
Paule
to
the
Corinth
?
Were
it
not
almoste
desperate
stubburnesse
to
perswade
the
contrarie
to
ignorant
people
,
and
by
libelles
priuily
spred
to
deteine
the
vnlearned
in
errour
?
But
it
stoode
you
vpon
to
say
somewhat
,
least
you
shoulde
séeme
to
haue
nothynge
to
say
.
And
yet
in
very
déede
it
had
been
better
for
the
confirmacion
of
your
doctrine
to
haue
sayd
nothyng
.
For
then
perhaps
such
,
as
of
simplicitie
depende
vpon
your
aucthorities
,
woulde
haue
thought
,
that
you
had
had
farre
better
prouision
for
your
defence
in
so
weightie
mattiers
.
Which
now
,
seyng
your
selender
and
féeble
groundes
,
will
beginne
,
I
doubte
not
,
as
they
haue
the
feare
of
God
,
to
mistrust
your
dealyng
,
and
more
diligently
examine
the
residue
of
your
doctrine
.
It
is
not
good
for
them
any
lenger
to
walke
on
other
mens
féete
,
nor
to
be
guided
by
other
mens
eyes
,
but
them selfe
to
se
what
way
they
go
:
least
their
guides
,
either
by
ignorance
or
wilfulnesse
,
leade
them
into
the
pitte
of
continuall
errour
.
Clemens
Alexand.
with
Iustine
and
diuers
other
taught
,
that
Angels
fell
from
their
estate
for
the
carnall
loue
of
earthly
women
.
Whiche
doctrine
,
I
thinke
,
you
wil
not
say
riseth
of
true
interpretacion
of
the
scripture
.
The
same
Clement
,
Strom.
2.
&
.
6.
writeth
,
that
mens
soules
are
transformed
into
Angels
,
and
first
learne
a
thousande
yeres
of
other
Angels
:
afterwarde
teaching
other
new
transformed
Angels
,
at
the
length
become
Archangels
.
Whiche
can
not
be
soundly
taken
out
of
the
scriptures
.
Iustine
,
Lactantius
,
Iraeneus
and
other
wrote
,
that
good
men
,
after
the
resurrection
,
shoulde
liue
a
thousande
yeres
in
all
ioye
before
Christe
shoulde
come
to
iudgement
.
And
yet
is
that
but
a
misunderstandynge
of
the
scripture
.
Tertullian
séemeth
to
attribute
a
bodily
substance
to
God
and
in
diuers
places
,
De
trinitate
,
speaketh
dangerously
of
Christe
:
for
whiche
,
and
like
thinges
,
many
would
haue
had
his
workes
counted
Apócrypha
.
Therfore
he
doth
not
alwaies
agrée
with
scripture
.
Cyprian
would
haue
Heretikes
to
be
rebaptised
,
and
speaketh
so
dangerously
of
them
that
are
fallen
from
the
faith
,
that
he
might
séeme
to
geue
some
occasion
to
Nouatians
heresie
.
What
shall
we
say
of
Origine
,
in
whom
be
founde
so
many
perilous
doctrines
,
as
both
I
,
in
this
place
,
am
loth
to
rehearse
them
,
and
in
the
primatiue
churche
diuers
greate
learned
men
woulde
haue
had
his
bookes
burned
for
the
same
.
I
coulde
say
the
like
of
diuers
other
,
but
that
I
feare
some
will
maliciously
gather
,
that
I
rehearse
these
thynges
of
purpose
,
so
muche
as
in
me
lieth
,
to
deface
the
aucthoritie
of
the
holy
fathers
.
Which
,
God
is
my
witnesse
,
I
meane
not
:
but
onely
to
signifie
,
that
,
when
wee
measure
their
doctrine
by
Goddes
wordes
,
or
teache
not
in
all
poinctes
as
they
did
,
wée
be
not
so
muche
to
be
blamed
as
that
men
should
counte
vs
,
as
you
doo
,
to
controlle
the
doctours
,
and
as
it
were
to
set
them
to
schoole
.
For
if
God
hath
suffered
them
to
erre
in
so
weightie
mattiers
as
is
before
mencioned
:
(
although
for
good
cause
I
haue
omitted
the
greatest
)
it
may
be
also
,
that
they
haue
taught
amisse
in
some
other
lighter
thinges
,
and
therfore
are
to
be
reade
with
iudgement
,
as
Augustine
counselleth
bothe
in
himselfe
and
in
other
.
Nothwithstandynge
wée
doo
greatly
estéeme
the
fathers
:
not
only
as
holy
men
indued
with
singuler
grace
of
God
:
but
also
as
right
good
witnesses
and
strong
defendours
of
the
chiefe
articles
of
our
faith
,
at
that
time
,
when
Sathan
indeuoured
,
partely
by
crueltie
of
persecution
,
partely
by
infinite
numbers
of
Heresies
to
deface
and
extinguishe
the
same
.
Therefore
who
doth
not
muche
honour
them
,
&
(
when
trueth
constreineth
)
with
reuerence
go
from
their
opinion
,
is
scantly
worthie
the
name
of
a
christian
man
.
Neuerthelesse
,
I
think
not
the
contrary
but
,
if
they
had
séene
,
what
abuses
and
supersticions
woulde
haue
folowed
vpon
diuers
thynges
,
that
they
either
taught
,
or
for
the
state
of
that
time
winked
at
and
suffered
:
vndoubtedly
they
woulde
either
haue
recanted
those
thinges
,
as
Augustine
did
many
,
or
els
would
haue
made
a
more
perfit
interpretacion
of
their
mindes
.
Before
the
Pelagians
Herisie
beganne
to
be
spredde
,
S
,
Augustine
so
wrote
of
frée
will
,
as
he
séemed
not
to
himselfe
afterwarde
,
sufficiently
and
as
the
trueth
required
,
to
expresse
the
mere
grace
of
God
.
Therfore
,
vpon
occasion
of
that
Herisie
,
he
writeth
more
perfitly
of
that
and
of
predestination
,
then
either
the
other
doctours
do
,
or
,
then
it
is
to
be
thought
,
that
himselfe
would
haue
done
,
if
that
occasion
had
not
been
.
So
doubtelesse
both
he
and
many
other
woulde
haue
doone
of
diuers
thinges
now
in
controuersie
:
if
at
that
time
they
had
been
brought
in
question
.
This
much
by
the
way
haue
I
spoken
of
my
opinion
in
the
doctours
,
so
muche
as
I
can
,
to
eschew
the
malicious
reporte
,
that
your
sorte
is
moste
readie
to
spreade
of
vs
in
this
mattier
.
Now
I
wyll
returne
to
reseruation
.
domini
in
Cyprian
,
saieth
plainely
of
the
sacrament
,
Recipitur
non
includitur
.
At
is
receiued
,
it
is
not
inclosed
or
Butte
vp
.
Isychius
vpon
Leuiticum
,
at
large
declareth
how
that
in
his
time
,
if
the
ministers
and
people
were
not
able
to
eate
vp
so
muche
as
was
consecrated
,
the
restdue
was
bourned
,
and
consumed
by
fier
,
that
it
might
not
be
kepte
vntill
the
nexte
day
.
Therfore
you
may
not
force
vpon
vs
to
receiue
reseruacion
as
a
thyng
either
grounded
in
scripture
or
generally
alowed
by
the
primatiue
churche
.
What
will
you
say
to
your
seconde
.
Epistle
of
Clement
bysshoppe
of
Rome
.
Ret
so
many
holy
loues
(
saith
he
)
he
offered
vpon
the
aulter
,
as
may
be
sufficiently
for
the
people
.
If
so
be
any
shall
remaine
,
let
them
not
be
kepte
vntil
the
morow
,
but
,
with
feare
and
tremblyng
,
let
the
ministers
eate
it
vp
.
This
was
a
Bisshoppe
of
Rome
,
this
was
Peters
successour
,
this
was
(
as
you
say
)
head
of
the
churche
:
and
yet
you
heare
his
appoin●mente
and
order
taken
erpressely
against
reseruation
.
If
ye
will
not
beléene
vs
,
why
doo
you
not
beléeue
your
owne
?
Will
you
say
,
with
your
testimonie
of
Ciril
,
that
Origine
was
madde
,
that
Isychius
was
madde
?
Or
if
ye
be
not
afrayde
to
say
it
of
them
:
Will
you
say
that
Clement
was
madde
also
?
Well
sir
,
if
ye
wyll
proue
vs
impudent
or
madde
for
not
receiuynge
reseruacion
:
I
truste
you
se
,
that
wée
shal
haue
company
in
our
impudencie
and
madnesse
.
But
Clementꝭ
Epistle
presseth
you
harde
in
soole
receiuynge
and
priuate
Passe
also
,
and
signifieth
that
all
the
ministers
receiued
together
with
the
people
.
For
,
in
the
wordes
before
rehearsed
,
he
speaketh
of
the
Passe
that
was
vsed
,
when
that
Epistle
was
made
:
and
yet
it
willeth
you
to
prepare
for
the
people
.
Why
doo
you
not
folow
his
aucthoritie
in
these
poinetes
?
You
will
say
,
as
you
sayd
in
the
beginning
,
if
the
people
be
absente
,
and
,
when
the
sacramente
is
prepared
,
either
will
not
or
can
not
come
to
receiue
,
Clement
then
sayeth
not
that
the
priest
consecratyng
should
forbeare
,
because
thother
bidden
guests
will
not
come
.
The
churche
(
you
will
say
)
did
alway
professe
a
communion
,
proue
,
oute
of
the
same
history
,
that
it
were
no
abuse
,
to
haue
boyes
and
chyldren
to
minister
the
sacramente
commonly
:
because
,
in
that
extremitie
,
Sirapions
boye
delyuered
him
the
sacrament
,
which
the
pryest
sent
.
Surely
in
this
your
maner
of
defendynge
priuate
Passe
,
wherein
you
shew
your selfe
to
be
able
to
bringe
nothing
for
the
mainteinance
therof
,
but
only
extraordynary
chanses
in
extremitie
and
necessitie
,
you
doo
much
bewray
the
euyl
vse
of
it
:
and
manifestly
declare
,
yea
and
as
it
weare
protestée
,
that
in
déede
it
is
euel
and
without
all
aucthoritie
or
example
of
the
primatiue
churche
,
if
you
bee
not
bryuen
to
it
by
necessitie
and
lacke
of
communicants
.
You
wyll
reply
perhappes
and
say
,
by
these
examples
it
may
appeare
that
company
in
receyninge
is
not
of
necessitie
,
or
if
it
had
ben
they
would
not
haue
vsed
the
contrary
.
Yes
sir
,
necessitie
and
extremitie
may
cause
some
kinde
of
gods
commaundements
at
times
to
be
omitted
,
and
yet
out
of
necessitie
the
same
commaundementes
ought
necessarely
to
bee
obserued
and
kepte
.
The
Iewes
were
commaunded
on
the
Sabboth
day
to
doo
no
bodely
or
toylinge
worke
.
Neuerthelesse
sometimes
we
rede
,
that
,
by
necessitie
of
there
enemies
constreined
,
they
kept
warre
and
fought
on
the
Sabboth
day
.
Yet
can
you
not
say
but
that
commaundement
was
necessary
.
I
sayd
the
like
before
of
baptisme
:
and
the
same
must
I
say
in
the
lordes
supper
:
that
a
case
of
necessitie
may
perhappes
for
a
time
,
alter
some
necessary
parte
of
it
:
and
yet
not
bee
taken
for
any
generall
rule
.
Therfore
if
ye
wyll
receiue
alone
in
your
Passe
,
or
minister
vnder
one
kinde
:
you
must
neuer
doo
it
but
in
extremitie
:
otherwyse
your
proufes
helpe
you
nothinge
at
all
.
Yea
but
in
the
history
of
Sirapion
but
one
kinde
is
mencioned
,
and
reseruation
manifestly
appeareth
in
that
it
was
so
ready
to
bee
boye
to
soke
the
sacramente
consecrated
in
a
licour
not
consecrated
:
And
especially
if
he
were
of
your
opinion
in
transsubstantiacion
.
This
may
you
se
by
your
owne
place
,
that
in
reseruation
they
vsed
often
to
kepe
bothe
kyndes
:
Which
might
wel
stand
with
the
maner
of
that
time
,
wherin
they
did
euery
day
communicare
:
so
that
the
wine
also
might
well
tary
vntil
the
next
day
.
The
.xiiii.
cannon
of
Nicene
councel
in
no
sence
doth
prouce
sole
receiuinge
,
10.
Cap.
Answer
to
the
.xiiii.
Cannon
of
Nicene
cousell
.
as
you
would
haue
it
séeme
to
doo
.
It
apointeth
who
should
minister
,
and
in
what
order
they
should
receiue
:
firste
the
byshop
,
then
the
priestes
,
after
the
deacons
,
and
so
forthe
other
that
dyd
communicate
.
This
order
taken
by
that
holy
counsaile
maketh
so
plainly
againste
the
manner
of
your
pryuate
Masse
,
as
I
assure
you
,
I
meruaile
,
that
you
coulde
for
shame
alledge
it
.
Who
seeth
not
by
this
testimony
that
all
the
ministers
vsed
commonly
to
receiue
together
with
the
byshop
beynge
present
?
Here
was
not
my
lorde
at
the
high
aulter
,
and
the
residew
of
hys
chaplaines
and
priestes
in
sundry
chapels
celebrating
by
them selfe
:
but
all
receiued
together
deacons
and
all
:
that
it
might
appere
to
bee
a
heauenly
feast
or
supper
,
and
not
a
worke
or
sacritice
to
be
done
of
one
to
the
behoufe
and
benefite
of
a
number
,
that
stande
by
and
loke
on
.
The
councel
speaketh
not
here
in
this
poynte
of
any
extraordinary
chaunce
,
as
it
doeth
in
that
parte
that
you
alledge
,
but
of
the
common
ordynary
maner
which
by
the
aucthority
of
the
same
councell
was
apointed
to
bee
vsed
in
the
church
.
It
we
had
lacked
testimonyes
for
the
trueth
againste
pryuate
Masse
:
wée
had
bene
muche
beholdinge
to
you
,
for
puttinge
vs
in
mind●
of
this
place
.
I
thinke
,
such
as
fauour
your
assertion
,
wyl
smally
thanke
you
for
bringing
in
this
councel
.
But
thanked
be
god
,
that
you
are
driuen
so
much
and
better
to
,
you
may
proue
,
out
of
the
same
place
,
that
priestes
also
receiued
but
only
the
body
and
not
the
bloud
:
because
:
it
saith
,
Corpus
christi
porrigant
,
and
mencioneth
not
,
Sanguinem
The
like
you
shall
reade
in
many
places
of
the
olde
fathers
,
where
one
part
only
is
mencioned
when
they
speake
of
the
priestes
receiuinge
.
And
yet
bothe
are
vnderstanded
.
If
you
wil
vpon
this
gather
,
that
deacons
vsed
but
one
kind
:
I
wil
inferre
vpon
the
same
place
,
that
priestes
also
vsed
the
like
maner
.
But
a
reasonable
man
wyll
easely
conceiue
that
in
speakinge
of
one
parte
,
both
is
vnderstanded
.
For
in
the
actes
of
the
Apostles
the
whole
celebration
of
the
sacrament
is
termed
breakinge
of
breade
:
wherby
we
must
not
gather
that
Apostes
vsed
only
bread
in
ministration
of
the
lordes
supper
.
I
meruaile
why
you
make
suche
courtesy
to
recite
this
for
a
proufe
of
one
kinde
then
vsed
,
seynge
the
best
of
your
collections
for
this
matter
be
euen
of
the
same
sorte
.
Is
not
your
coniecture
out
of
Tertullian
,
Cyprian
,
Ambrose
,
euen
in
the
same
maner
gathered
?
For
that
they
séeme
to
mencion
but
the
one
parte
onely
?
And
yet
you
make
such
a
bragge
vpon
them
as
you
count
all
such
to
lacke
discretion
as
wil
not
by
and
by
without
contradiction
yelde
vnto
them
,
and
acknowledge
them
vnuincible
.
In
déede
it
standeth
you
vpon
,
seinge
your
proufes
are
of
them selfe
so
sclender
,
somewhat
to
helpe
them
with
stoute
wordes
:
that
men
may
bee
almost
afrayde
to
doubte
of
them
.
You
obiecte
to
vs
that
we
dalley
,
Now
sir
,
First
,
how
necessarie
indéede
it
is
for
a
christian
man
to
beléeue
the
faieth
of
the
holy
church
,
it
may
by
this
appere
,
that
to
be
borne
to
euerlastyng
life
and
saluacion
,
to
be
made
the
sonne
of
God
and
heire
of
the
kyngdom
of
heauen
,
of
necessitie
wée
must
be
conceiued
in
the
wombe
of
the
churche
of
Christe
,
and
,
as
it
were
,
fostred
vp
in
hir
lappe
.
For
she
is
the
mother
of
all
those
,
that
are
the
true
children
of
God
:
And
in
hir
custodie
Christe
hath
lefte
the
treasure
of
his
grace
,
by
hir
ministery
to
be
bestowed
amonge
his
people
.
Therfore
if
wée
couitte
to
haue
entrance
into
the
kyngdome
of
God
,
and
be
partakers
of
the
graces
and
promisses
of
Christe
,
I
confesse
wée
must
remaine
in
the
faith
of
his
holy
churche
.
But
what
is
this
churche
,
or
how
may
it
be
knowen
?
Esaias
,
Ieremie
,
Ezechiel
,
and
al
the
Prophetes
of
God
were
persecuted
&
put
to
death
.
I
pray
you
was
not
Iurie
then
called
the
people
of
God
?
Had
they
not
at
that
time
the
lawe
of
God
?
Did
not
they
vse
his
ceremonies
?
Did
not
they
bragge
and
make
their
auaunte
that
they
coulde
not
erre
?
that
the
trueth
coulde
not
departe
from
the
mouthe
of
their
priestes
and
doctours
?
that
they
had
the
temple
of
God
,
the
temple
of
God
?
Yes
certainely
they
had
euen
then
the
law
of
God
.
They
had
euen
then
the
sacramentes
and
ceremonies
by
God
appointed
:
or
els
the
Prophet
?
would
neuer
haue
vsed
their
temple
or
compante
of
their
praiers
and
ceremonies
.
Yet
how
miserably
the
law
of
God
and
his
sacramentis
were
corrupted
among
them
,
it
appereth
by
that
Esay
sayeth
:
The
siluer
of
the
people
of
God
is
iourned
into
drosse
.
How
they
interteined
the
messengers
,
that
God
sente
to
reforme
his
law
,
it
is
euidente
in
this
,
that
all
the
Prophetes
were
slayne
amonge
them
.
This
externall
churche
then
did
erre
,
this
externall
churche
refused
the
trueth
of
Gods
law
.
This
externall
churche
did
persecute
the
Prophetes
.
And
yet
did
not
the
Prophetes
thinke
,
that
they
coulde
caste
them
out
of
his
true
churche
,
or
make
them
not
true
members
of
his
people
,
to
whiche
the
promisses
were
made
.
Neither
did
the
Prophetes
for
that
cause
cease
to
call
for
a
redresse
of
the
pure
law
and
ceremonies
of
God
,
and
worshipyng
him
accordyng
to
his
holy
worde
.
They
did
not
refraine
to
tel
euen
those
,
that
faib
they
were
the
chosen
people
of
god
,
the
electe
vineyarde
of
God
,
the
citie
and
habitacion
of
God
,
that
they
had
fortaken
the
law
of
God
,
that
they
folowed
their
owne
deuises
,
that
they
worshipped
God
in
vayne
with
their
owist
tradicions
.
And
therfore
that
he
would
not
acknowledge
them
any
more
for
his
people
:
that
he
woulde
sette
his
vineyarde
open
to
spoile
:
that
he
would
bringe
his
owne
citie
into
thraldome
and
captiuitie
.
After
the
captiuitie
of
Babilon
,
when
the
same
churche
was
restored
,
and
his
people
taught
by
adversitie
to
reforme
the
law
,
and
receiue
againe
the
right
worshippinge
of
god
apointed
in
his
worde
it
continued
of
many
yeares
,
but
that
it
was
agayné
corrupted
horribly
,
and
led
farre
out
of
the
way
,
to
lowinge
againe
their
owne
phantasies
.
For
when
Christ
him selfe
came
,
for
whose
cause
God
had
so
preserued
that
people
,
they
sayd
,
that
they
had
Moyses
lawe
,
that
they
were
the
séede
of
Abraham
,
that
they
were
the
chosen
people
and
true
churche
of
God
:
that
he
wente
aboute
to
take
away
the
lawe
and
destroy
the
temple
,
and
for
that
cause
did
they
put
him
to
death
.
In
like
maner
did
they
vse
the
Apostles
▪
They
reproued
their
doctrine
as
vaine
and
phantasticall
:
they
caste
them
out
of
their
Synagoges
as
Schismatikes
and
Heretikes
.
Yea
and
,
when
they
did
this
,
they
had
in
face
of
the
worlde
those
thynges
,
wherin
the
churche
is
compted
to
consiste
.
They
had
doctrine
out
of
the
law
of
God
.
They
has
the
ministerie
of
the
same
by
their
Priestis
and
Doctours
.
They
had
the
sacrament
of
circumsicion
as
the
couenant
,
wherby
they
were
admitted
as
the
people
of
God
.
They
had
the
other
ceremonies
▪
wherin
they
were
practised
to
the
confirmation
of
the
same
.
They
had
the
counsels
wherby
the
condempned
Christ
,
wherin
they
condempned
the
Apostles
and
refused
their
doctrine
.
They
bl●med
their
predicessours
,
for
that
they
had
●illed
the
Prophetes
:
and
yet
they
persecuted
Christe
and
his
Apostels
.
Shal
we
thinke
therfore
,
that
the
Apostles
were
not
of
the
church
?
or
rather
shal
we
iudge
,
that
them
,
which
haue
the
gouernemente
of
the
law
and
sarr●mentes
;
and
to
the
world
haue
the
fac●
and
name
of
the
churche
,
may
so
fowly
er●e
,
as
they
may
refuse
the
true
doctrine
of
gods
lawe
,
and
persecute
the
ministors
and
setters
forth
of
the
same●
There
lacked
not
gods
promisses
amonge
the
Iewes
.
There
lacked
not
succession
of
bishops
and
●●istes
.
There
lacked
not
opinion
of
great
holinesse
and
austeritie
of
life
.
There
lacked
●●●t
great
s●il
and
knowledge
of
the
law
of
god
:
And
yet
is
it
moste
euident
that
they
erred
:
that
they
refused
the
trueth
,
that
vnder
the
name
and
gay
shewe
of
the
church
,
in
very
déede
they
persecuted
the
church
.
Why
shal
we
not
thinke
that
the
like
may
bee
in
this
time
?
Yea
why
should
wee
not
surely
perswade
our selues
,
by
the
course
of
gods
beinges
,
and
by
the
testimonies
of
holy
scripture
,
that
the
like
is
now
in
this
●urtime
.
Our
sauiour
Chirst
and
hys
Aposties
haue
left
warning
abundantly
,
that
it
would
hee
so
in
his
churche●
and
especially
towarde
the
ende
of
the
●h●●lde
.
Christe
him selfe
prophesied
that
desolacion
should
stand
in
the
holy
place
that
is
,
in
the
churche
.
Sain●
Paule
witnesseth
that
Antichrist
shold
sit
in
the
temple
of
god
,
that
is
,
in
the
church
.
Where
it
is
also
signified
,
not
that
he
should
be
an
abiecte
in
the
churche
but
a
power
auantinge
him self●
aboue
the
name
of
god
.
Peter
sai●th
;
that
in
the
church
should
bee
maisters
and
teachers
of
lies
.
Paule
affirmeth
for
suretie
,
that
,
in
the
latter
dayes
,
suche
shall
come
,
as
shall
geue
eate
to
doctrine
of
the
dyuel
,
for
bidding
to
mary
and
eate
suche
meates
,
as
god
had
created
to
bée
taken
with
thanken
geuinge
.
These
thinges
were
prophecied
to
come
,
not
amonge
Turkes
and
Sarasens
,
not
amonge
Infidels
and
Paganes
,
but
in
the
temple
of
god
,
in
the
church
of
god
,
in
the
societie
of
them
that
did
professe
Christ
.
We
haue
therfore
great
cause
to
marke
the
working
of
god
,
by
the
example
of
the
old
church
amonge
the
Iewes
.
Wee
see
that
the
Prophetes
were
firste
vered
by
those
,
that
bare
the
name
of
the
churche
,
and
shold
haue
most
gladly
receiued
them
.
We
sée
that
in
Christes
time
and
the
Apostles
,
not
the
Gentils
first
refused
the
comfortable
tidinges
of
the
gospel
,
but
they
that
called
them selfe
the
people
of
god
,
and
had
amonge
them
the
custodie
of
his
lawe
and
ceremonies
.
Euen
in
like
maner
we
haue
to
thinke
that
he
wyll
doo
in
this
time
,
seinge
●ée
hath
of
the
same
forewarned
vs
.
For
euen
as
the
olde
lawe
and
religion
of
the
Iewes
was
a
shadow
and
paterne
of
the
true
relygion
brought
in
by
Christ
so
the
state
and
maner
of
that
church
may
well
resemble
the
state
of
Christes
church
in
the
latter
time
:
As
the
olde
church
therefore
to
warde
the
●ndedid
forsake
this
lawe
and
right
vse
of
gods
ceremonies
,
and
,
beinge
denyeded
in
sundry
sectes
,
deuised
new
worshippinges
accordinge
to
theyr
d●●●●
phantasies
:
in
so
muche
that
,
for
the
mainterāce
therof
,
they
refused
Christ
and
his
Apostlis
So
in
like
maner
and
wée
iustly
thinke
,
that
the
church
,
after
Christ
towarde
the
ende
of
the
world
,
shall
departe
from
the
trueth
of
Gods
worde
,
&
right
ministration
of
his
sacramentis
,
cleautinge
to
theyr
owne
inter
pretacions
?
&
beinge
deuided
in
sundry
sectes
of
religion
,
for
the
defence
of
the
saine
,
shal
refuse
and
cast
out
of
the
church
such
,
as
god
will
sende
so
renew
the
trueth
of
his
holy
word
and
gospel
.
Wherfore
it
ought
to
comfort
and
confirme
vs
,
and
cause
vs
to
thinke
,
that
wée
be
in
déede
in
the
churche
,
rather
then
to
feare
vs
:
seinge
they
,
that
in
the
pompe
and
glorious
face
of
the
worlde
séeme
to
haue
the
gouernmente
of
the
churche
,
doth
refuse
vs
and
take
vs
to
bee
none
of
the
church
.
For
suche
they
were
alwaies
,
that
from
the
beginnynge
refused
and
oppressed
the
trueth
:
Such
they
were
,
that
vexed
the
Prophetes
:
Such
they
were
,
that
refused
Christ
:
Such
they
were
,
that
persecuted
his
Apostels
.
Here
perhappes
some
curious
conscience
wil
be
pricked
,
and
thinke
it
is
not
likely
,
that
god
of
his
great
mercy
would
suffer
his
churche
and
so
great
a
number
of
people
to
erre
so
many
hundred
yeares
.
But
wée
must
beware
how
by
oure
reason
of
likelihodde
,
wée
enter
into
gods
iudgement
and
vnscrutable
prouidence
.
We
must
thinke
of
him
,
as
the
courte
of
his
doinges
sheweth
vs
,
Wée
must
thinke
of
him
,
as
his
holy
worde
teacheth
vs
.
Wée
must
not
thinke
of
him
,
as
oure
so●de
reason
wyll
leade
vs
.
Is
it
not
merueilous
,
thinke
you
,
and
to
oure
iudgement
vnscrutable
,
that
thousands
of
yeres
hee
suffered
all
the
nation●●
of
the
earth
to
bee
●●selled
in
:
Pola●●y
,
and
opened
his
knowledge
to
only
one
little
people
of
the
Iewes
?
Is
it
not
merue●lous
,
that
,
of
.xij.
partes
of
that
one
people
,
he
suffered
.x.
and
a
halse
to
forsake
him
at
one
time
:
yea
&
that
one
parte
,
that
remained
,
not
a
fold
tymes
cleane
to
geue
ouel
:
the
trus
worshyppinge
of
god
:
so
that
in
those
dayes
he
might
scante
séente
to
haue
any
true
church
vpon
the
whole
face
of
that
earth
.
Be
not
these
thinges
beyonde
the
likelyhoddes
of
mans
féeble
reason
?
Nay
●●●e
not
say
with
S.
Paule
,
O
vnscru●●sse
and
Botomlesse
deepenes
of
his
diu●●●e
iudgemente
,
and
leaue
to
séeke
what
is
likely
in
his
ddinges
?
The
Iewes
were
his
chosen
people
,
from
whiche
the
sausour
of
the
world●
should
rise
▪
They
had
among
them
his
law
a●●●
ceremonies
,
his
aboundant
promisses
and
sacramentes
.
They
had
his
tabernacle
,
out
of
the
which
he
,
as
presente
,
spake
vnto
them
.
If
then
the
depenes
of
gods
iudgement
were
suche
towarde
them
,
that
hee
suffered
them
so
ofte
and
so
longe
to
go
astraie
:
and
sence
Christes
time
most
miserably
.
1560.
yeres
hath
scattered
them
vpon
the
earth
:
may
〈◊〉
not
feare
the
like
also
amonge
vs
in
this
latter
time
?
Doth
not
S.
Paule
put
vs
in
feare
,
that
,
if
god
did
breake
away
the
naturall
braunches
of
the
Oliue
,
he
would
also
,
if
cause
were
geuen
,
cut
of
those
,
that
were
but
graffed
on
beside
nature
:
Doth
not
Christe
in
the
gospell
forewarne
vs
,
that
in
the
latter
dayes
should
bée
suche
mischiefe
and
blindnes
in
the
churche
:
that
euen
the
electe
should
be
in
daunger
to
be
seduced
?
And
shall
we
then
hope
at
that
time
to
seacute
;
e
the
true
churche
in
so
triumphant
glory
of
the
world
,
as
it
shal
make
euen
the
greatest
Emperours
and
Princes
of
the
earth
in
worlde
,
might
&
power
subiect
vnto
it
?
Truly
that
agreeth
not
with
Christes
prephecie
,
nor
the
warninges
of
the
Apostels
,
wherein
they
tel
vs
of
the
greate
daunger
,
that
shal
happen
in
the
churche
,
towarde
the
ende
of
the
worlde
▪
That
it
may
not
be
thought
to
be
my
euely
phantasie
that
the
aduersarie
of
Christe
shall
in
the
latter
daies
sit
in
the
churche
,
and
beare
the
face
of
religion
:
Heare
you
what
Hylarie
sayth
;
Conrra
Auxentiu●●n
.
In
whose
time
the
Arrians
,
by
the
furtherance
of
the
Emperour
,
and
a
number
of
Bishops
,
tooke
on
them
the
name
of
the
Catholikes
,
and
persecuted
the
true
christian
churche
.
Ye
do
ill
(
saith
he
)
to
be
infout
with
walles
:
ye
do
ill
to
worship
the
churche
of
God
in
gay
honfes
and
buildinges
:
ye
do
ill
to
bryng
the
name
of
peace
vnder
them
.
Vs
it
not
certaine
that
Antichrist
shall
sit
in
them
&
Mountaines
,
woddes
,
marrice●
,
prison●
,
denne●
are
more
safe
for
me
.
For
in
those
the
Prophetes
,
either
vosuntarely
abydinge
,
or
cast
thether
by
violence
,
did
prophesie
by
the
spirite
of
god
.
How
could
a
man
more
plainely
declare
that
the
true
churche
both
then
was
and
after
shuld
be
vexed
and
persecuted
by
those
,
that
,
in
sight
and
power
of
external
gouernment
,
were
taken
for
the
church
.
At
is
notable
also
that
Augustine
hath
Deciuit
.
dei
.
lib.
20.
speaking
of
Antichriste
,
Rectius
putant
etiam
latine
dici
sicut
in
graeco
est
:
non
in
templo
,
sed
in
templum
dei
sedeat
,
●●nq
ipse
sit
templum
dei
,
quod
est
ecclesia
.
Some
thinke
it
were
better
spoken
in
Latine
as
it
is
in
the
Gre●e
,
as
to
say
,
that
A●●ithriste
sho●th
sit
,
not
in
th●
temple
of
God
,
but
as
the
temple
of
God
:
a●
thoughe
himselfe
were
the
temple
of
God
▪
which
is
the
churche
.
What
Bernarde
dyd
thinke
of
the
churche
in
his
time
aboue
400.
yeares
agoe
,
it
appereth
in
viuers
places
.
There
is
no
sounde
parte
now
(
faith
he
)
in
the
clergie
:
it
remaineth
therfore
that
the
man
of
sinne
be
reuealed
.
And
in
an
other
place
.
All
my
friendes
vt
now
become
my
foes
,
all
my
mainteinere
●●e
now
become
aduetsari●●
▪
The
〈◊〉
of
Christe
●o
seruice
so
Antichrist
.
If
I
should
●●eite
out
of
authour●
,
and
Histories
al
such
testimonies
as
serueth
to
this
purpose
,
I
shoulde
be
a
greate
deale
longer
then
this
place
requireth
.
I
will
therfore
at
this
time
omitte
them
.
Seting
therfore
it
doeth
euidently
appere
;
that
in
the
latter
time
they
shall
beare
the
name
of
the
churche
,
whiche
in
déede
be
not
the
right
churche
?
wée
must
booke
diligently
that
wée
geue
not
ouer
to
euery
power
that
wil
claime
the
name
of
the
churche
,
but
consider
,
whither
the
true
marke
of
the
holy
churche
be
amonge
them
.
Therfore
it
is
easie
to
iudge
what
is
to
be
thought
of
them
that
leaue
the
worde
of
God
,
and
worship
him
well
nere
altogether
with
their
owne
deuised
phantasies
.
That
the
scripture
,
which
is
the
voyce
and
worde
of
God
,
is
the
true
triall
of
the
church
,
wée
haue
good
authoritie
in
the
auncient
fathers
.
S.
Augustine
contra
Petilianum
.
cap.
2.
The
controuersie
is
betweene
ve●
the
Donatiste●
(
saith
he
)
where
the
churche
is
.
Therefore
what
shall
wee
dot
?
shall
wee
seeke
if
in
our
owne
wordes
,
or
in
the
wordes
of
out
forde
Iesus
Christe
the
head
therof
?
&
thinke
wee
ought
rather
to
seeke
it
in
his
wordes
,
that
is
trueth
,
and
best
knoweth
hie
body
.
Therfore
they
be
not
to
be
compted
the
churche
;
that
with
their
owne
wordes
will
san
they
he
the
churche
:
but
they
whose
doctrine
●●●réeth
with
the
worde
of
Christe
that
is
head
of
the
churche
.
In
like
maner
hath
Chrisostome
in
Mat.
cap.
14.
wherfore
(
saith
he
)
in
this
th●●
off
chaif●ou●
men
ought
to
resorte
to
the
se●●●●
ture●
,
●ecause
in
this
time
since
t
heresie
is
come
into
the
churches
,
there
can
be
no
other
proufe
of
true
christianitie
,
nor
any
other
refuge
for
christian
men
desyryng
to
know
the
tune
faith
,
but
onely
the
holy
for
ipture●
:
for
before
it
was
she
wed
by
many
meanes
which
was
the
churche
of
Christe
,
which
was
gentilitie
.
But
now
to
them
that
will
knowe
,
whiche
is
the
right
churche
of
Christe
,
there
is
no
meanes
but
only
by
the
scriptures
.
S.
Augustine
hath
the
like
in
many
wordes
in
the.
16.
cap.
contra
epistolam
Periliani
,
whiche
I
let
passe
here
for
breuiries
sake
.
The
place
beginneth
in
this
wise
,
Vtrum
Donatistae
ecclesiam
teneant
,
non
nisi
diuinatu
scripturarum
canonicis
libris
ostendant
.
Quianee
nos
,
ppterea
dicimus
nobis
credere
oportere
quod
in
ecclesia
Christ
sumus
.
&c.
Wherfore
a
Christian
conscience
,
that
in
this
daungerous
time
wyll
walke
safely
,
must
take
the
word
of
god
to
be
his
only
state
:
must
●ake
the
holy
scripture
to
be
as
well
the
rule
whereby
his
shall
measure
the
true
paterne
of
the
church
,
as
the
very
touchstone
wherby
he
must
trie
al
the
doctrine
of
the
same
.
For
god
in
time
paste
spoke
by
his
prophetes
many
and
sundry
waies
,
but
last
of
all
by
his
dere
sonne
.
Whose
doctrine
,
how
perfite
it
was
,
the
woman
of
Samaria
witnesseth
sayinge
.
When
Messias
commeth
he
shall
tel●●
all
thinges
.
And
the
same
Messias
hym selfe
saieth
I
haue
made
knowen
to
you
all
that
I
haue
heard
of
my
father
.
And
therefore
sendinge
his
Apostles
hee
saith
.
Teach
them
to
obserue
all
that
I
haue
commaunded
.
As
if
he
had
sayd
,
ye
shall
declare
vnto
the
gentils
not
whatsoeuer
shal
seeme
good
to
your selfe
,
but
those
thinges
that
I
haue
commaunded
you
.
Those
thinges
therfore
are
to
be
hard
,
those
thinges
we
must
stay
vppon
:
In
those
we
must
séeke
our
saluation
and
life
.
What
soeuer
is
not
agreinge
with
them
,
must
be
cast
of
and
compted
of
no
forse
.
So
saieth
Origine
.
Wee
must
nedes
cal
the
holy
scriptures
to
witnes
.
psal.
86.
Consider
what
hee
saith
.
Which
were
in
it
,
not
which
be
in
it
.
So
that
,
except
the
Apostles
,
whatsoeuer
should
be
spoken
afterwarde
,
let
it
bee
cutte
of
:
let
it
not
haue
authoritie
.
Therfore
be
one
neuer
so
holy
after
the
Apostlee
,
bee
hee
neuer
so
eloquent
,
he
hath
not
authority
.
Because
the
lord
wyll
make
his
declaracion
in
the
writinge
of
people
and
princes
that
were
in
it
.
In
that
place
Hierome
at
large
declareth
that
the
doctrine
of
god
must
bee
proued
by
such
wrytinges
as
were
in
the
churche
vntil
the
Apostles
time
,
and
those
that
after
folowed
to
bee
of
no
sufficient
authority
,
were
they
neuer
so
holy
.
Let
vs
stay
therefore
vpon
the
canonical
scriptures
and
holy
worde
of
god
.
For
(
saith
S.
Cyprian
)
Hereof
arise
schismes
,
because
we
sel●e
not
to
the
head
,
nor
haue
recourse
to
the
springe
,
nor
kepe
the
commaundementes
of
the
heauenly
maister
.
Let
he
aske
Peter
(
saith
Ambrose
)
let
vs
aske
Paule
if
we
wyl
finde
out
the
trueth
And
Christ
him selfe
biddeth
vs
searche
the
scriptures
and
not
presume
of
our
owne
spirite
vppon
vnwritten
verities
beside
the
worde
,
of
god
.
What
credite
is
to
bee
geuen
to
those
that
so
speake
,
Chrisostome
teacheth
vs
.
As
Christ
(
saith
he
)
when
hee
vnderstode
that
they
sayde
commonly
of
hym
that
hee
was
a
deceiuour
,
to
purge
him selfe
of
that
suspicion
witnessed
that
hee
spake
not
of
him selfe
,
because
he
spake
out
of
the
lawe
and
prophetes
:
euen
so
if
any
man
sayinge
that
he
hath
the
holy
ghost
speaketh
of
hym selfe
and
not
out
of
the
gospele
,
wee
must
not
beleue
him
,
For
as
Christ
said
the
holy
ghost
shall
not
speake
of
him selfe
,
but
shall
declare
vnto
you
those
thinges
that
it
hathe
hearde
.
That
is
those
thinges
,
that
I
haue
spoken
,
he
shal
confirme
.
These
wordes
of
Chrisostome
cleane
ouerthroweth
the
ground
of
all
your
vnwriten
verities
beside
the
worde
of
god
,
much
more
such
doctrines
as
be
expresly
against
the
same
,
as
is
your
sole
receiuinge
and
communion
vnder
one
kind
.
Wherfore
neither
your
multitude
of
sundry
nacions
,
and
great
learned
clerkes
,
neither
the
continuance
of
.ix.
C.
yeres
(
if
it
were
so
,
)
neyther
the
name
of
your
holy
mother
the
churche
,
which
you
so
often
repete
,
can
bee
any
sure
proufe
of
your
doctrines
without
the
expresse
testimonies
of
the
scripture
to
witnes
the
same
.
For
the
holy
ghoste
,
whiche
you
assure
your
churche
of
,
doth
not
speake
of
himselfe
(
saith
Chrisostom
)
but
confirmeth
that
Christe
spake
before
.
After
that
you
haue
at
your
pleasure
in
sundry
partes
of
your
treatise
charged
him
that
you
write
against
with
folly
,
rashnes
,
arrogancie
,
and
impudency
,
euen
in
those
pointes
that
the
same
crimes
may
bee
more
iustly
retourned
to
your selfe
and
yours
:
in
this
place
also
you
indeuour
to
debase
and
imminishe
his
estimation
,
extenuatinge
his
age
,
continuance
in
study
of
holy
scripture
and
maner
of
life
,
in
comparison
of
your
late
holy
fathers
,
which
you
doo
greatly
extolle
.
Such
is
your
shiftes
,
when
the
matter
will
not
healpe
it selfe
,
to
transferre
your
talke
to
the
persons
,
&
by
scorneful
disdeining
of
other
to
procure
your self
aucthoritie
.
What
your
opinion
is
of
him
,
your
writing
declareth
:
but
they
,
whiche
haue
bene
of
longer
and
better
acquaintance
with
him
then
you
are
,
doo
right
well
know
,
and
in
his
behalfe
doo
protest
,
that
.xx.
yeres
sence
he
was
able
fully
to
haue
answered
stronger
argumentis
for
these
matters
,
then
any
that
you
haue
brought
at
this
time
.
But
whatsoeuer
hee
is
to
you
,
god
bee
praised
in
him
,
he
so
liueth
,
as
the
most
malicious
of
your
parte
cannot
iustly
blame
him
:
and
his
learnings
is
suche
,
as
,
when
the
matter
shal
be
tried
,
I
doubt
not
,
but
it
wil
fal
out
,
that
he
with
his
.xl.
yeres
age
,
and
such
other
,
whom
in
like
maner
you
disdaine
,
shal
shewe
more
true
diuinitie
,
then
a
many
of
your
hoare
heades
and
greate
reading
clerkes
,
as
you
thinke
:
whose
aucthoritie
and
name
alone
ye
iudge
sufficient
to
beare
downe
whatsoeuer
shall
bee
brought
against
them
.
Towarde
the
ende
you
shewe
your
opinion
of
reall
presence
of
Christes
13.
Cap.
Of
reall
presence
.
body
in
the
sacramente
,
and
in
that
parte
blame
vs
,
as
though
we
had
more
acquainted
our selfe
with
Ismael
and
Agar
(
as
you
say
)
then
with
Abraham
and
Isaac
:
thereby
signif●yng
that
we
misdoubted
the
almightie
power
of
god
in
bringinge
that
to
passe
,
whiche
he
promiseth
or
speaketh
in
the
institution
of
his
sacramentes
.
But
I
muste
néedes
iudge
this
to
bee
in
you
,
eyther
ignorant
blindnes
,
or
hatefull
malice
.
Blindnes
,
if
you
doo
not
vnderstande
and
sée
;
that
in
this
controuersie
wée
stay
not
vpon
gods
omnipotency
:
malice
,
if
you
know
it
and
vpbrayde
vs
with
the
contrary
.
We
graunt
as
fréely
as
you
with
Abraham
and
Isaac
;
That
god
is
able
to
performe
whatsoeuer
he
both
promise
.
Wee
graunt
as
freely
as
you
with
the
Angell
,
Th●●
no
worde
it
〈…〉
to
god
.
We
graunte
as
fréely
as
you
with
Dauid
,
That
god
hath
done
whatsoeuer
his
〈…〉
We
graunt
with
the
holy
fathers
,
that
〈◊〉
greate
and
merueilous
mutation
and
change
is
made
in
this
sacrament
by
the
power
of
gode
worde
.
Wee
detest
euen
as
muche
as
you
all
such
,
as
sée
no
more
but
common
bread
or
a
bare
signe
in
this
holy
supper
:
neither
can
wee
thinke
well
of
you
,
when
you
doo
so
falsely
charge
us
with
that
assertion
.
But
how
can
you
shew
,
that
it
was
gods
holy
wil
to
haue
so
many
miracles
wrought
,
as
you
without
necessitie
doo
make
in
this
sacramente
?
Yea
and
of
such
sorte
as
be
contrary
to
the
maner
of
all
those
miracles
,
that
the
holy
scrinture
mencioneth
to
bee
wrought
by
his
diuine
power
.
Moyses
turned
his
rodde
into
a
serpent
:
but
all
that
were
presente
sawe
that
it
was
a
serpent
.
He
made
water
miraculously
to
come
out
of
the
rocke
:
but
al
the
children
of
Israell
saw
and
tasted
of
the
water
.
Christe
tourned
water
into
wine
:
but
all
the
company
dranke
and
felte
it
to
be
wine
.
The
same
is
to
bee
saide
of
all
the
residew
of
merueylous
workes
.
And
when
gods
power
had
miraculously
tourned
these
thinges
,
that
,
into
the
whiche
they
were
tourned
,
reserued
and
kepte
that
nature
,
that
was
agreable
to
suche
a
thinge
.
The
serpent
had
the
very
nature
of
a
serpent
:
the
water
was
of
such
nature
,
as
it
behoued
water
to
be
:
the
wins
lost
not
the
right
nature
of
wins
.
Otherwise
it
may
séeme
rather
a
iudglinge
then
miraculous
workinge
.
You
neuer
reade
in
all
the
course
of
the
scripture
,
that
gods
power
tourned
the
substance
of
any
thinge
,
and
left
the
qualitées
of
the
other
thinge
that
it
was
before
:
sauing
onely
in
this
case
that
you
imagine
it
.
God
is
able
to
turne
darkenes
into
light
,
and
light
into
darkenes
but
it
were
madnes
to
require
at
gods
almightie
power
to
make
lighte
,
and
not
to
haue
a
shininge
,
that
is
,
to
make
lighte
,
to
be
light
and
not
to
be
light
all
at
ones
:
or
to
make
light
&
darkenes
all
one
.
This
were
nothing
but
to
peruert
the
order
of
gods
wisedome
.
Doo
you
not
this
in
the
sacramente
,
when
you
apoint
the
body
of
Christ
to
be
without
quantitée
,
proportion
and
figure
,
or
to
be
in
a
thousand
places
at
ones
:
which
is
proper
only
to
his
diuinitie
?
Is
not
this
to
take
away
the
nature
of
a
body
from
his
body
,
and
in
déede
to
affirme
it
to
be
no
body
?
And
yet
wee
say
not
,
but
that
god
is
able
to
worke
that
also
,
if
it
be
his
pleasure
.
But
we
say
it
was
not
gods
wil
and
pleasure
in
ordeining
the
sacrament
to
haue
it
so
.
For
neyther
is
there
any
necessitie
,
that
should
constraine
him
to
it
:
nor
doth
his
word
teach
vs
,
that
ouer
hee
did
the
like
.
Oh
ye
wyll
say
we
muste
beleue
Christes
wordes
,
This
is
my
body
,
which
be
of
as
great
power
now
,
as
they
were
in
the
parlour
at
Hierusalent
,
to
make
the
very
body
of
Christe
really
and
carnaly
present
:
and
so
the
Catholike
church
(
say
you
)
doth
teache
vs
.
Wherefore
vpon
this
veritie
once
setled
,
diuers
other
thinges
must
of
necessitie
followe
by
drifte
of
reason
,
although
they
bee
not
expressely
mencioned
in
scripture
:
as
the
adoration
of
the
sacrament
,
the
turninge
of
the
substance
of
bread
and
wine
,
the
beinge
of
Christes
body
in
many
places
at
on●●
.
&c.
In
déede
in
such
is
the
vanitie
of
mans
reason
in
gods
holy
misteries
.
For
when
it
is
once
departed
from
the
true
sence
of
gods
worde
,
it
draweth
in
,
as
it
were
by
linkes
,
a
number
of
other
absudities
:
none
of
which
can
haue
any
profft
in
scripture
,
seing
the
first
roote
of
them
came
not
out
of
the
true
sence
of
scripture
.
Euen
so
,
when
you
had
deuised
and
geuen
to
Christes
wordes
another
sence
,
then
the
meaninge
of
them
doth
importe
,
no
maruel
,
if
the
same
reason
doo
leade
you
to
a
multitude
of
other
doctrines
,
not
only
beside
the
worde
of
god
,
but
expressely
against
it
.
Whether
that
interprefacion
,
that
you
make
uppon
these
wordes
,
doo
more
agrée
with
the
scripture
and
grounde
of
our
faith
,
then
that
which
we
teach
:
any
indifferent
man
,
that
is
not
contentiously
bente
to
the
one
parte
or
to
the
tother
,
may
easely
discerne
.
Your
sence
is
,
when
Christ
saith
.
This
is
my
body
,
that
the
naturall
substance
of
the
breade
,
which
Christ
toke
,
was
turned
into
the
naturall
substance
of
the
very
body
,
that
Christ
dyed
in
:
notwithstandinge
that
the
colour
,
taste
,
forme
,
and
power
to
nor●she
;
that
were
before
in
the
substance
of
bread
,
doth
still
remanyn●
▪
And
yet
under
those
qualities
and
accidences
of
bread
;
is
really
conteined
the
natural
body
of
Christ
,
hauing
neither
bignes
,
nor
any
proportion
or
sensible
qualitie
rightly
apperteininge
to
such
a
body
.
To
expresse
this
your
meaning
,
you
vse
to
say
,
that
the
bread
is
transsubstantiate
into
the
body
of
Christ
.
In
what
tonge
or
language
was
it
euer
séene
:
In
what
authour
was
it
euer
redde
that
Sun●
,
es
,
fui
,
the
verbe
substantiue
might
be
iuterpreted
by
transsubstantiare
?
Or
if
the
proprietie
of
the
worde
wil
not
in
any
wise
admit
that
sence
:
what
one
sentence
or
clause
haue
you
in
all
the
course
of
the
bible
,
that
vnder
the
like
wordes
can
receiue
the
like
interpretacion
:
Or
what
prouses
can
you
bringe
by
conference
of
other
places
of
the
scripture
,
that
these
●●●des
in
this
place
ought
of
necessitie
in
this
maner
to
be
interpreted
.
If
neyther
the
proprietie
of
the
tounge
can
beare
the
sence
,
nor
you
can
bring
any
examples
or
prouses
out
of
the
word●
of
god
,
where
vpon
men
in
so
weightis
a
matter
may
stay
their
consciences
is
it
not
extreame
crueltie
in
you
,
vnder
payne
of
damnasion
to
compel
them
to
beleue
it
?
Here
you
will
burden
vs
with
the
aucthoritie
of
the
holy
catholike
churche
:
which
,
as
you
say
,
hath
alway
receiued
&
alowed
that
interpretacion
.
Vnto
this
I
answer
,
that
the
catholike
churche
of
Christe
neuer
generally
receiued
the
meanynge
of
any
sentence
,
but
that
they
gathered
the
same
,
either
by
examples
of
the
like
,
or
els
by
grounded
reasons
,
taken
out
of
the
scripture
,
declared
,
that
of
necessitie
it
must
be
so
vnderstanded
.
This
rule
was
appointed
to
the
churche
by
Christe
and
his
Apostles
:
who
in
their
doubtes
willed
men
,
Serutari
scripturas
,
to
searche
the
scriptures
.
Therfore
when
the
churche
decreed
against
the
Arrians
and
other
Heretikes
,
that
in
this
sentence
,
In
principio
erat
verbum
,
the
woorde
was
in
the
beginnynge
,
that
Verbum
was
to
be
taken
for
the
person
of
the
sonne
of
God
:
Or
when
they
decréed
,
that
the
sonne
was
eiusdem
substantie
cum
patre
,
of
the
same
substance
with
the
father
:
they
stayed
not
onely
vpon
their
owne
consente
and
aucthoritie
:
but
brought
a
greate
number
of
prouses
out
of
the
scripture
,
that
it
must
of
necessitie
be
so
taken
:
as
it
appereth
in
Cyrill
and
other
of
the
holy
fathers
.
Now
then
if
this
,
that
you
defend
,
be
the
iudgement
of
the
catholike
church
it
hath
vndoubtedly
good
proffe
in
the
scripture
:
or
if
you
can
bringe
for
it
no
such
testimony
oute
of
the
worde
of
god
,
it
is
euydent
that
you
doo
wrongfully
father
this
interpretation
vpon
the
holy
catholike
churche
,
and
vnder
the
couert
of
that
name
you
doo
promote
&
set
forth
your
owne
errour
.
And
this
much
for
your
opinion
.
On
the
tother
parte
,
when
wée
interprete
Christes
wordes
:
wée
say
it
is
a
figuratiue
spéeche
,
and
suche
as
the
holy
ghost
often
vseth
in
the
institucion
of
sacramentes
and
ceremonies
,
or
in
the
deseriuyng
of
other
misteries
.
The
figure
is
named
Metonymia
:
when
the
name
of
the
thynge
is
geuen
vnto
the
signe
.
When
these
wordes
therefore
be
laied
vnto
vs
,
This
is
my
body
,
wée
say
it
is
moste
true
.
But
mistically
,
sacramentally
,
figuratiuely
,
not
really
and
accordyng
to
the
naturall
substance
.
For
this
interpretacion
wée
haue
a
number
of
examples
out
of
the
canonicall
scriptures
.
God
,
speakynge
of
circumsicion
,
saieth
:
This
is
my
couenante
.
And
yet
was
circumsicion
not
the
couenante
indéede
,
but
the
signe
&
testimonie
,
wherby
they
were
assured
to
be
the
people
of
God
and
partakers
of
his
promisses
.
The
Paschale
lambe
is
called
the
Passeouer
:
and
yet
was
it
but
a
testimony
and
remembrance
of
the
greate
benefite
of
God
,
in
passyng
his
plague
from
them
.
This
is
the
victorie
,
saieth
S.
Paule
,
that
ouercome
the
world
,
euen
your
faith
:
And
yet
is
not
our
faith
the
victorie
it selfe
,
but
the
instrument
or
meanes
wherby
the
victorie
is
gotten
.
In
like
maner
diuers
other
places
:
As
,
I
am
a
vyne
:
God
is
a
consumyng
fier
:
The
seuen
kine
be
seuen
yeres
:
And
that
S.
Paule
hath
to
the
Corinthes
.
Petracrat
Christus
:
The
rocke
was
Christe
.
And
yet
was
not
the
rocke
Christe
himselfe
really
:
onlesse
ye
will
take
it
,
as
hee
there
doeth
indéede
,
for
the
spirituall
rocke
.
For
that
spirituall
rocke
was
Christe
himself
verely
and
indéede
,
not
only
in
a
misterie
or
signification
.
So
in
the
Lordes
supper
,
if
you
take
bread
for
spirituall
bread
,
as
Christe
doth
in
the
.vi.
of
Iohn
:
I
will
say
with
you
,
that
it
is
really
and
essentially
the
verie
true
body
of
Christe
it selfe
,
and
not
onely
mistically
.
If
wée
had
not
these
many
examples
with
a
greate
number
mee
in
the
holy
scripture
to
iustifie
our
maner
of
interpretacion
:
yet
the
very
wordes
,
whiche
the
spirit
of
God
by
singuler
prouidence
hath
vsed
in
the
Euangelist
and
S.
Paule
,
doeth
manifestly
leade
vs
vnto
this
sence
,
rather
then
to
that
you
haue
deuised
.
For
in
the
seconde
parte
of
the
sacrament
,
where
Math.
and
Marke
say
:
This
is
my
bloud
of
the
new
Testament
.
That
,
Luke
and
Paule
vtter
in
this
maner
:
This
is
the
new
Testament
in
my
bloud
.
Whiche
can
not
be
otherwise
vnderstande
,
but
that
this
sacrament
is
a
testimonie
or
pledge
of
his
laste
will
and
gifte
of
our
saluacion
confirmed
by
his
moste
precious
bloud
.
Wherfore
if
you
say
neuer
so
often
times
with
Math.
and
Marke
,
This
is
my
body
:
This
is
my
bloud
:
wee
wyll
repete
as
often
with
Luke
and
Paule
,
who
were
led
with
the
same
spirit
,
This
is
the
new
Testament
in
my
body
and
bloud
.
This
interpretacion
and
meanyng
of
Christes
wordes
,
which
wée
gather
by
conference
with
other
places
of
holy
scripture
,
is
confirmed
also
by
the
consent
of
the
aunciente
fathers
in
many
places
.
Whose
testimonies
I
wil
recite
more
copiously
:
partely
,
because
you
séeme
to
signifie
,
that
they
altogether
make
for
you
in
this
mattier
:
partely
,
that
all
men
may
se
how
vniustly
your
sorte
doo
terme
vs
Figuratores
,
because
wée
interprete
that
sentence
by
a
figure
,
wheras
it
is
not
our
deuise
,
but
the
exposicion
of
all
the
aunciente
fathers
of
the
primatiue
churche
.
First
I
will
beginne
with
Augustine
contra
Adimantum
cap.
12.
There
it
appereth
that
Adimantus
vsed
Moyses
wordes
,
Sanguis
est
anima
,
trumake
this
sonde
argument
.
●loud
is
the
●●oule
,
saith
Moyses
,
〈◊〉
flesh
and
bloud
(
saith
Paule
)
shall
not
possesse
the
kyndome
of
God
.
Therefore
the
soule
shal
not
possesse
the
kyngdome
of
God
.
Augu●tnes
answer
to
that
argument
is
;
that
this
sentence
Sanguis
est
anima
,
must
be
vnderstanded
figuratiuely
,
and
not
litterally
,
as
he
in
that
argument
tooke
it
.
To
proue
that
,
he
vseth
these
wordes
of
Christe
,
Hoc
est
corrusmeum
.
Saiyng
in
this
wise
.
Possum
interpre●●
illud
praeceptum
in
signo
positum
esse
.
Non
enim
dubitauit
dominus
dicere
,
hoc
est
corpus
meum
,
cum
daret
signum
corporis
sui
.
I
may
(
saieth
Austine
)
interzete
that
precept
to
consiste
in
a
signe
or
figure
.
For
the
lorde
bonbted
not
to
say
,
This
is
my
body
,
when
he
gaue
the
signe
of
his
body
.
As
if
he
had
saied
,
in
a
farre
greater
mattier
then
this
,
that
is
,
in
institutinge
the
sacrament
of
his
death
and
our
redemption
,
the
lorde
doubted
:
not
to
vse
a
figure
,
and
to
say
,
this
is
my
body
,
when
be
gaue
the
signe
of
his
body
.
Therfore
this
sentence
,
●loud
is
the
soule
,
man
soner
be
interpreted
figuratiuely
.
So
that
the
meaninge
of
it
is
,
that
bloud
is
the
signe
of
the
soule
or
life
,
and
not
the
very
soule
in
déede
.
The
same
Augustine
in
his
exposition
vpon
the
thirds
psalme
.
Iudam
(
inquit
)
adhibuit
ad
conuiuium
,
in
quo
corporis
&
sanguinis
sui
figuram
discipulis
suis
commendauit
.
Hee
admitted
Iudas
to
that
feast
,
wherin
he
commended
to
his
disciples
the
figure
of
his
Body
and
bloud
.
The
same
exposition
Tertullian
maketh
moste
euidently
in
hys
forth
booke
againste
Martion
.
Panem
(
inquit
)
acceptum
&
distributum
discipulis
corpus
suum
illum
fecit
:
Hoc
est
corpus
meum
dicendo
:
Hoc
est
,
figura
corporis
mei
.
Christe
(
saith
Tertullian
)
made
that
bread
,
that
he
toke
in
his
handes
,
and
gaue
to
his
disciples
,
his
body
sayinge
,
this
is
my
bodie
:
that
is
to
say
,
the
signe
of
my
body
.
What
can
bee
playner
then
this
exposition
of
this
auncient
father
,
if
men
did
not
study
rather
to
mainteine
partes
,
then
to
confirme
trueth
.
His
purpose
was
there
to
proue
against
Martion
that
Christ
had
a
true
body
in
deds
because
in
the
sacrament
hee
ordeyned
the
signe
or
figure
of
his
body
,
and
therfore
afterward
he
addeth
.
Figura
autem
non
esset
,
nisi
veritatis
esset
corpus
.
That
should
not
be
a
figure
of
his
Body
,
onles
hee
had
a
very
true
body
in
deede
.
Augustine
againe
in
.
23.
Epistle
to
Bonifacius
.
Si
(
inquit
)
sacramenta
similitudinem
quandam
earum
rerum
,
quarum
sunt
sacramenta
,
non
haberent
,
omnino
sacramenta
non
essent
.
Ex
hac
autem
similitudine
plerumque
rerum
ipsarum
nomina
sortiuntur
.
Sicut
ergo
secundum
quendam
modum
sacramentum
corporis
Christi
corpus
Christi
est
:
&
sacramentum
sanguinis
Christi
sanguis
Christi
est
,
ita
sacramentum
fidei
,
sides
est
,
And
a
littell
after
.
Sicut
de
ipso
Baptismo
Apostolus
,
Consepulti
(
inquit
)
sumus
Christo
per
baptismum
in
mortem
.
Non
ait
,
sepulturam
significamus
,
sed
pror
sus
(
inquit
)
consepulti
sumus
.
Sacramentum
ergo
tantae
rei
,
non
nisi
eiusdem
rei
vocabulo
nuncupauit
.
If
sacramentes
had
not
a
certaine
similitude
of
those
thinges
,
where
of
they
be
sacraments
,
they
should
not
be
sacraments
at
all
.
And
for
this
similitude
or
likenes
they
commonly
haue
the
names
of
the
thinges
them selfe
.
Therefore
as
the
sacrament
of
Christes
body
after
a
certaine
fashion
is
Christes
body
:
and
the
sacramente
of
hys
bloud
is
his
bloud
:
so
the
sacrament
of
faith
is
faith
.
&c.
As
the
Apostle
speaketh
of
Baptisme
:
We
bee
buried
(
saith
he
)
in
death
to
Christ
by
baptisme
.
He
faith
not
,
we
signifie
burial
,
but
plainely
,
we
be
buried
.
Therefore
he
doth
nothinge
els
but
terme
the
sacrament
of
so
great
a
thing
,
by
the
name
of
the
thinge
it selfe
.
Sainct
Augustines
meaninge
is
to
declare
to
Bonifacius
,
that
Baptisme
might
bee
called
by
the
name
of
faith
,
and
that
therefore
the
Infante
baptised
might
be
truly
affirmed
to
beleue
,
or
to
haue
faith
,
because
it
had
Baptisme
the
sacrament
of
faith
.
This
he
proueth
by
comparison
with
the
sacrament
of
Christes
body
and
bloud
:
Which
,
for
a
similitude
or
likenes
,
hée
saieth
is
called
the
body
and
bloud
of
Christ
,
&
that
after
a
certaine
fashion
:
adding
,
that
Baptisme
in
like
manner
is
faith
.
And
yet
no
man
wyl
be
so
vnwise
to
say
,
that
Baptisme
is
faith
in
déede
really
.
Wherfore
the
like
is
to
be
iudged
of
the
sacramente
of
the
Lordes
body
,
wherby
.
S.
Augustine
proueth
it
.
This
also
is
diligently
to
be
noted
that
Augustine
saith
,
all
sacraments
generally
be
vttered
by
name
of
the
thinges
them selfe
,
because
of
a
certaine
similitude
or
likenes
:
&
therfore
Paule
saith
not
we
signifie
our
buryall
,
but
wée
be
buried
:
callinge
the
sacrament
by
the
name
of
that
thing
,
as
Austine
saith
.
Againe
,
in
Libro
sententiarum
prosperi
,
as
it
is
recited
in
the
decrées
De
consecratione
distine
.
2.
cap.
Hoc
est
.
The
same
father
hath
these
words
.
Coelestis
panis
,
qui
est
caro
Christi
,
suo
modo
nom
inatur
corpus
Christi
:
cum
reuera
sit
sacramentum
corporis
Christi
.
Vocaturque
ipsa
immolatio
carnis
,
quae
sacerdotis
manibus
fit
,
Christi
passio
,
mors
,
crucifixio
,
non
rei
veritate
sed
significante
misterio
.
The
heauenly
bread
,
which
is
the
flesh
of
Christ
,
after
a
fashion
is
named
the
body
of
Christ
:
where
as
in
dede
it
is
but
the
sacrament
of
his
body
.
And
the
offeringe
of
the
fleash
,
which
is
done
with
the
priestes
hands
,
is
called
the
passion
,
the
death
,
the
crucifiynge
of
Christ
,
not
in
veritie
of
the
thinge
,
but
in
a
signifiynge
mistery
.
The
glose
in
expounding
these
words
of
Augustine
,
saith
,
this
.
Caeleste
sacramentum
,
quod
vere
repraesentat
Christi
carnem
dicitur
corpus
Christi
,
sed
improprie
:
vnde
dicitur
:
suo
modo
:
&
,
non
rei
veritate
,
sed
significante
misterio
.
Vt
sit
sensus
:
vocatur
corpus
Christi
,
id
est
,
significat
.
It
is
called
the
body
of
Christ
,
(
saith
he
)
that
is
to
say
,
it
signifieth
the
body
of
Christ
.
To
this
I
wil
adde
Chrisostome
,
Operis
imperfecti
Homil.
11.
Si
,
inquit
,
vasa
sanctificata
transferre
ad
priuatos
vsus
peceatum
est
,
in
quibus
non
est
verum
corpus
Christi
,
sed
misterium
corporis
Christi
continetur
,
quanto
magis
vasa
corporis
nostri
.
&c.
If
(
saieth
hee
)
it
be
sinne
to
transferre
holy
vessels
vnto
priuate
vses
,
in
whiche
is
not
the
true
body
of
Christ
,
but
that
mistery
of
his
body
is
conteined
:
how
muche
lesse
should
wee
.
&c.
What
can
more
plainly
declare
the
figuratiue
sence
of
those
wordis
of
christ
,
hoc
est
corpus
meum
then
that
Chrisostome
saieth
,
in
whiche
vessels
is
not
the
very
body
,
but
the
mistery
of
it
.
For
if
those
wordes
were
litterally
to
bee
vnderstanded
(
as
you
say
)
then
should
the
holy
vessels
that
conteyne
the
sacramentes
haue
in
them
,
not
only
the
mistery
of
Christes
body
and
bloud
,
but
his
very
body
really
in
dede
.
Which
Chrisostome
denieth
.
In
the.
83.
Homil.
vpon
Mathew
the
same
doctour
saith
.
Si
mortuus
Iesus
non
est
,
cuius
simbolum
aut
signum
hoc
sacrificium
est
.
If
Christ
be
not
deade
:
of
whom
is
this
sacrifice
a
figure
and
signe
?
And
vpon
the.
22.
psalm
.
Vt
quotidie
in
similitudinem
corporis
&
sanguinis
Christi
,
panem
&
vinum
secundum
ordinem
Melchisedech
nobis
ostenderet
in
sacramento
.
That
hee
might
dayly
shew
vs
in
the
sacrament
bread
and
wine
accordynge
to
the
order
of
Melchisedech
,
as
the
similitude
of
his
body
and
bloud
.
As
before
hee
vsed
Symbolum
,
signum
,
misterium
:
so
he
hath
here
,
Similitudinem
.
Likewise
.
Dionisius
de
ecclesiastica
Hierarchia
:
cap.
3.
Per
venerabilia
signa
Christus
signatur
&
sumitur
.
By
those
reuerent
signes
Christe
is
signified
and
receiued
.
Ambrose
also
,
De
hijs
qui
imciantur
misterijs
.
cap.
9.
Ipse
clamat
dominus
Iesus
,
Hoc
est
corpus
meum
.
Ante
benedictionem
verborum
caelestium
alia
species
nominatur
,
Post
consecrationem
corpus
Christi
significatur
.
Our
Lorde
Iesus
crieth
,
this
is
my
body
.
Before
the
blessing
of
the
heauenly
wordes
one
kinde
is
named
:
after
consecratione
Christes
body
is
signified
,
In
the.
4.
boke
also
,
De
sacramentis
.
cap.
▪
8
The
same
Ambrose
saith
.
Fac
nobis
hanc
oblationem
ascriptam
,
rationabilem
,
acceptabilem
,
quod
est
figura
corporis
&
sanguinis
domini
nostri
Iesu
Christi
.
Make
to
vs
this
offering
alowable
,
reasonable
,
acceptable
,
whiche
is
the
figure
of
the
body
and
bloud
of
our
lord
Iesus
Christ
.
Here
he
acknowlegeth
the
sacrament
to
bee
a
figure
.
In
the.
6.
boke
De
sacramentis
.
cap.
1.
He
hath
these
wordes
also
.
Ideo
in
similitudinem
quidem
accipis
sacramentum
,
sed
verae
naturae
gratiam
virtutemque
assequeris
Therefore
thou
receiuest
the
sacrament
as
a
similitude
,
but
thou
atteinest
the
grace
and
vertue
of
the
true
nature
in
dede
.
This
sentence
of
Ambrose
conteineth
our
whole
doctrine
of
the
sacramente
of
Christes
body
and
bloud
:
whiche
is
,
that
it
is
a
figure
or
signe
of
his
body
:
and
yet
not
a
bare
or
naked
figure
,
but
suche
a
one
,
as
there
by
we
atteine
in
déede
the
full
grace
and
benefite
of
his
body
:
that
suffred
for
vs
and
was
crucified
vpon
the
crosse
,
and
haue
our
soules
fed
and
norished
with
the
same
to
euerlastinge
lyfe
.
Origine
vppon
Mathew
saieth
.
Panis
sanctificatus
iuxta
id
,
quod
habet
materiale
,
in
ventrem
abit
,
&
in
sesessum
encitur
.
&c.
The
sanctified
bread
(
saith
he
)
according
to
that
it
hath
material
,
passeth
into
the
bealy
,
and
is
auoyded
oute
of
the
body
.
But
accordinge
to
the
prayer
,
that
commeth
to
it
,
it
is
profitable
:
makinge
that
the
minde
vnderstandeth
and
hathe
regarde
to
that
is
profitable
.
Neither
is
it
the
matter
of
the
breade
,
but
the
word
spoken
ouer
it
,
that
profiteth
him
,
which
receiueth
it
not
vnworthely
.
And
thus
much
haue
I
spoken
of
the
typicall
and
figuratiue
body
.
Much
also
may
be
sayd
of
the
liuely
worde
it selfe
,
whiche
was
made
fleash
and
very
meat
in
deede
:
whiche
meate
,
he
that
eateth
shal
surely
liue
for
euer
:
whiche
no
yll
man
canne
eate
.
&c.
Here
note
you
,
firste
,
that
Origine
saieth
that
the
mattier
of
the
consecrated
breade
of
the
sacrament
passeth
into
the
bealy
and
is
auoyded
out
,
expresly
against●
your
interpretacion
of
Christes
wordes
,
wherby
ye
say
the
breade
is
transsubstantiate
,
and
no
mattier
of
it
left●
but
onely
accidencies
.
Secondly
that
he
calleth
the
sacrament
,
Typicum
&
symbolicum
corpus
,
the
typicall
and
figuratiue
body
.
Thirdely
that
he
affirmeth
constantly
,
that
no
ill
man
can
eate
the
very
flesh
of
the
seconde
person
in
Trinitie
.
And
yet
that
is
one
of
the
necessarie
labels
that
your
sorte
doeth
teache
to
depende
vpon
your
wrongefull
interpretacion
of
Christes
wordis
.
Wherfore
Origine
with
this
one
sentence
teareth
of
diuers
of
your
counterfaited
Labels
,
that
you
stitche
to
Christes
testamentes
by
drifte
of
reason
,
without
the
warrant
of
his
holy
worde
.
More
ouer
Austine
de
doctrina
Christ
.
lib.
3.
cap.
9.
After
he
hath
declared
,
that
in
the
new
Testamente
God
hath
lefte
vnto
his
people
but
few
sacramentes
and
ceremontes
,
and
the
same
to
be
vnderstande
not
carnally
&
seruilely
accordyng
to
the
letter
:
and
there
for
example
hath
mencioned
baptisme
and
the
celebracion
of
the
Lordes
body
and
bloud
:
in
the
ende
he
addeth
these
wordes
.
In
whiche
(
saith
he
)
as
,
is
folow
the
letter
,
and
to
take
the
sygure
for
those
thynges
,
that
are
signified
by
them
,
in
a
poincie
of
seruile
infirmitie
:
so
,
to
interprete
the
signes
euill
,
is
the
poincie
of
wandrynge
erron●
.
As
he
counteth
it
a
fonde
and
wicked
errour
not
to
interprete
the
sigkes
well
and
accordynge
to
Gods
worde
:
so
,
by
a
streight
litteral
sence
,
to
take
the
signes
for
the
thynges
signified
,
he
esteemeth
a
seruile
infirmitie
.
What
can
be
more
plainly
spoken
against
that
interpretacion
that
you
make
vpon
these
woordes
of
Christe
:
wherby
you
doo
binde
vs
to
a
seruile
&
litterall
sence
of
this
worde
,
Js
,
and
in
suche
forte
take
the
signes
of
this
sacramente
for
the
thinges
signified
,
as
you
affirme
breade
and
wine
(
whiche
S.
Augustine
and
the
other
Doctours
call
the
externall
signes
)
cleane
to
be
tourned
into
the
body
&
bloud
of
Christ
.
The
same
Augustine
contra
Adimārum
Manich.
The
Lorde
faieth
,
this
is
my
bobie
,
when
he
gaue
the
signe
of
his
body
.
Also
vpon
the.
98.
psal.
he
speaketh
in
this
maner
.
Ye
shall
not
eate
that
body
,
that
you
se
,
not
ye
shal
not
drinke
that
bloud
,
that
they
shall
shedde
.
It
is
a
misterie
,
that
I
tell
you
,
whiche
shal
reliue
you
,
if
you
vnderstande
it
spiritually
.
Wyll
you
not
yet
vnderstand
,
from
whence
our
men
receiued
this
interpretacion
?
will
you
not
yet
perceiue
,
that
wée
sucked
not
it
out
of
our
owne
singers
,
but
were
led
vnto
it
by
the
testimonies
of
holy
scriptures
and
teachyng
of
these
ancient
fathers
?
Will
you
not
cease
vniustly
to
bourden
vs
,
that
wée
cauill
and
dally
vpon
titles
and
sillables
:
whereas
your self
in
this
sentence
woulde
driue
vs
to
suche
an
vnderstandyng
of
this
one
sillable
,
Js
,
as
the
like
is
not
in
the
whole
Bible
?
But
ye
will
aledge
for
your selfe
,
as
you
signifie
in
you
writyng
,
that
Ambrose
,
Cyprian
,
Chrisostome
,
and
other
auncient
fathers
haue
in
this
case
vsed
the
termes
of
transmutacion
,
alteration
,
conuersion
,
transelementation
.
&c.
Wherby
they
haue
plainly
declared
theyr
meaninge
to
bee
as
yours
is
:
and
that
no
bread
there
remayneth
,
but
only
the
substance
of
Christes
body
.
True
it
is
in
déede
,
that
those
holy
fathers
vsed
such
wordes
,
not
for
that
they
were
of
your
opinion
,
but
only
to
th
end
they
might
more
reuerently
,
as
méete
was
,
and
more
liuely
expresse
the
dignitie
and
effect
of
that
heauenly
mistery
:
wherin
Iesu
Christ
,
by
his
vnfallible
promisse
,
vnfeinedly
geueth
to
the
faith
of
his
people
the
very
fruition
of
his
body
and
bloud
,
with
the
hole
benefite
of
his
precious
death
and
passion
:
and
,
by
the
workinge
of
the
holy
ghost
,
merueilously
ioyneth
vs
in
one
body
together
with
him
.
Is
not
this
thinke
you
a
merueilous
change
and
to
mans
estimation
a
miraculous
worke
:
when
by
the
power
of
the
holy
ghost
&
worde
of
god
,
of
commen
breade
and
wine
,
such
as
we
daily
féede
our
bodies
with
,
is
made
the
dredful
and
reuerent
sacramentes
and
mysteries
of
Iesus
Christ
:
wherby
(
as
I
saide
)
he
doth
,
not
by
a
bare
signe
only
,
but
verely
and
in
déede
,
endow
is
faithfull
people
,
and
make
them
partakers
of
his
body
and
bloud
?
Yea
and
that
in
such
sorte
,
that
euen
as
truly
as
the
bread
doth
norishe
our
body
:
and
euen
as
truly
as
the
wine
doeth
comforte
our
spiritis
:
so
truly
and
vnfeinedly
doeth
the
heauenly
foode
of
his
body
and
bloud
toren
and
shed
for
vs
,
by
in
time
of
that
holy
supper
,
no
ryshe
,
strengthen
,
and
comforte
our
soule
:
and
,
by
the
wonderfull
workinge
of
his
spirite
,
make
our
bodies
also
apte
to
resurrection
.
Truly
when
I
earnestly
consider
the
effecte
of
this
sacrament
,
as
it
must
néedes
be
by
the
trueth
of
Christes
promises
,
I
confesse
I
am
not
able
with
wordes
to
vtter
so
muche
,
as
in
my
minde
I
doo
conceiue
,
and
together
withal
eschew
the
absurditie
of
your
reall
presence
and
transsubstantion
.
Wherfore
I
merueile
not
if
those
holy
fathers
fearinge
no
suche
inconueniences
,
but
lokinge
rather
pithely
to
expresse
the
thinge
,
dyd
vse
those
earnest
wordes
and
manners
of
speakinge
:
and
yet
mente
not
as
you
now
of
their
wordes
doo
gather
.
All
though
no
similitude
can
sufficiently
declare
the
thinge
:
I
wyll
,
for
the
simplar
forte
,
so
muche
as
I
can
,
indeuour
by
a
comparison
to
set
for
the
,
that
I
do
conceiue
.
If
a
temporal
prince
,
for
certaine
causes
mouinge
him
,
would
geue
you
a
thousand
pound
land
by
the
yere
,
and
for
that
purpose
had
caused
the
wrytinges
to
be
made
:
The
same
wrytinge
,
vntill
it
bee
confirmed
by
the
prince
,
is
nothinge
but
common
parchment
and
inke
framed
into
letters
by
some
inferiour
mans
hand
,
neither
doth
it
bring
any
effect
:
but
when
the
prince
hath
once
added
to
his
seale
,
&
confirmed
the
graunt
,
it
is
no
more
called
parchement
or
common
writing
,
but
the
kinges
letters
patents
.
And
now
hath
that
reuerence
,
that
all
to
whom
they
be
shewed
,
doo
veile
there
bonetes
,
as
bringinge
with
it
some
parte
of
the
princes
maiesty
.
Such
a
change
is
now
made
in
those
trifelinge
thinges
,
that
before
no
man
estemed
.
You
also
,
to
whom
this
lande
should
bee
geuen
,
would
not
thinke
this
writinge
common
parchement
blotted
with
inke
,
but
the
perfite
déede
of
your
prince
:
wherby
you
were
assuredly
possessed
of
the
foresaid
lands
.
Moreouer
,
when
the
prince
,
at
the
deliuery
of
the
same
,
should
say
:
sir
,
here
is
a
thousand
pound
land
that
I
geue
fréely
to
you
and
to
your
heires
.
I
thinke
you
would
not
be
so
fonde
to
thinke
,
either
that
the
Prince
doeth
mocke
you
:
because
you
sée
not
the
lands
presently
,
or
els
to
conceiue
with
your selfe
,
that
you
haue
the
landes
really
inclosed
within
the
compasse
of
your
writing
.
For
the
kinges
aucthoritie
,
in
the
writyng
,
geueth
you
as
ful
possession
of
the
landes
,
as
though
you
helde
them
,
if
it
were
possible
,
in
your
hande
.
And
you
in
this
case
might
iustly
saye
to
your
friende
,
shewing
your
letters
patents
:
Lo
,
here
is
a
thousande
pounde
lande
,
that
my
prince
hath
geuen
me
.
If
then
there
bee
so
greate
a
change
made
in
framyng
the
couenant
&
déede
of
an
earthly
prince
:
If
his
seale
doo
bryng
such
force
&
effecte
to
his
gifte
and
letters
patentes
:
How
much
more
merueilous
change
,
alteracion
,
or
transmutacion
muste
wée
thinke
it
to
bee
:
when
the
base
creatures
of
breade
and
wine
be
consecrated
into
the
sacrament
of
the
euerlastyng
couenante
and
testament
of
Iesu
Christ
:
wherin
he
geueth
vs
,
not
earthly
vanities
,
but
the
precious
foode
of
his
body
and
bloude
,
remission
of
sinnes
,
and
the
heritage
of
his
heauenly
kingdome
?
how
muche
more
of
effecte
must
this
sacrament
be
,
that
is
sealed
with
the
promisse
and
wordes
of
our
sauiour
Christ
:
who
is
truth
it selfe
,
and
cannot
deceiue
any
,
that
trusteth
in
him
?
Wherefore
,
to
expresse
this
change
of
the
externall
elementes
into
so
heauenly
misteries
:
to
shewe
the
effecte
of
this
sacrament
:
to
withdrawe
the
ignorant
mindes
of
the
people
from
the
prophane
cogitacion
of
a
bare
signe
in
this
mattier
,
the
auncient
fathers
had
good
cause
to
vse
suche
wordes
.
And
yet
therein
doo
they
nothyng
at
all
defende
your
miraculous
workes
,
that
you
deuise
to
be
made
in
the
Lordes
supper
.
As
for
the
similitude
,
wherewith
you
woulde
declare
the
necessitie
of
your
Labels
,
depending
vpon
the
first
founded
absurditie
,
it
is
both
of
as
smal
force
as
other
,
that
you
before
vsed
:
and
you
handle
it
with
more
sluttish
eloquence
,
then
is
méete
for
suche
a
mattier
as
this
is
.
For
the
drawyng
of
the
Capons
,
the
scumming
of
the
potte
,
the
stinkyng
water
,
the
hewyng
of
wodde
,
the
puttyng
on
the
broche
with
guttes
,
garbage
and
al.
&c.
Be
phrases
and
termes
more
méete
for
the
kitchinne
,
then
for
the
Diuinitee
schoole
,
and
such
as
your self
,
I
thinke
,
woulde
not
haue
vsed
,
if
your
mockyng
spirite
had
not
so
rauisshed
you
,
as
you
wist
not
what
you
did
.
If
wée
had
resembled
your
Labels
,
whiche
you
cutte
out
by
drift
of
reason
,
vnto
so
base
mattiers
:
you
woulde
haue
sayd
that
wée
had
rayled
,
and
done
otherwise
then
it
became
vs
.
But
sens
your selfe
doth
so
take
them
,
wée
must
thinke
,
that
God
oftentimes
moueth
his
aduersaries
to
vtter
trueth
against
them selues
.
But
if
the
same
maister
,
that
you
imagine
to
commaunde
his
seruaunte
to
make
readie
,
that
hee
may
dine
,
did
meane
onely
that
he
should
set
vpon
the
table
suche
colde
meate
,
as
was
in
the
house
,
because
he
saw
no
cause
or
necessitie
of
greater
prouision
:
And
the
seruaunte
,
vpon
his
owne
foolish
head
,
would
mistake
his
maisters
commaundement
,
&
conceyuing
that
he
woulde
haue
great
straungers
,
did
kill
his
Capons
,
Chickens
,
and
other
prouision
aboute
his
house
,
and
busied
himselfe
,
with
more
labour
then
thanke
,
to
make
them
readie
:
Doo
you
not
thinke
,
I
pray
you
,
that
he
might
iustly
be
compted
an
vnprofitable
seruaunt
and
worthy
by
correction
to
bee
taught
more
witte
,
for
that
he
putteth
his
maister
to
greater
chargies
,
and
himselfe
to
more
paines
then
the
mattier
required
:
if
he
had
rightly
vnderstanded
his
maisters
will
and
commaundemente
?
Euen
so
sir
those
thynges
,
that
you
say
foloweth
by
force
of
reason
and
argument
vpon
the
first
sentence
,
do
folow
indéede
only
vpon
that
sence
,
that
your selfe
doth
imagine
mistakyng
your
maisters
wil
and
pleasure
,
and
not
vpon
that
meanyng
that
Christe
himselfe
would
haue
his
wordes
to
be
taken
in
.
For
all
that
he
woulde
haue
done
may
be
sufficiently
done
without
the
working
of
so
manie
miracles
,
as
you
in
this
case
would
driue
his
omnipotencie
vnto
.
Wherefore
wée
are
not
so
muche
to
be
blamed
for
mistrustynge
the
almightie
power
of
God
,
whiche
wée
confesse
to
be
in
all
thynges
,
that
his
pleasure
is
to
haue
it
shewen
,
as
you
are
for
presuming
vpon
the
same
to
haue
miracles
wrought
beside
his
will
and
without
necessitie
.
For
by
the
meanes
of
your
manifolde
miracles
without
the
expresse
woorde
of
God
,
whervpon
mens
faith
in
suche
mattiers
shoulde
bee
grounded
,
you
make
that
sacrament
a
torment
to
trie
mens
weake
and
féeble
consciences
:
which
Christe
ordeined
to
be
a
comfortable
and
spirituall
féeding
,
to
increase
and
strengthen
the
consciences
of
christian
people
.
This
haue
I
thought
good
to
answere
your
defence
of
priuate
Masse
:
and
,
as
a
champion
not
méete
to
matche
with
any
greate
clerke
,
yet
in
suche
sorte
as
I
coulde
,
to
resist
your
assaute
,
that
you
make
vpon
the
foresayde
protestacion
,
not
as
good
Dauid
valiantly
assauted
Goliath
in
defence
of
his
Prince
and
countrey
:
but
as
amorous
Paris
traiterously
shotte
at
Achilles
in
the
behalfe
of
his
loue
Helena
.
For
neither
is
it
Goliath
that
you
fight
against
in
his
brauerie
,
as
you
say
,
braggynge
agaynst
the
people
of
God
,
but
rather
Achilles
manfully
reuengynge
the
inceste
committed
with
the
spouse
of
Christe
,
which
with
your
amorous
cuppꝭ
you
haue
allured
from
him
:
nor
yet
doo
you
come
stoutely
as
Dauid
did
in
the
name
of
the
liuynge
God
,
before
the
face
of
both
the
armies
to
hurle
your
stones
,
but
priuely
out
of
a
corner
shoote
your
arrowes
agaynst
him
as
Paris
against
Achilles
.
You
were
afrayde
perhappes
,
if
he
had
séene
you
,
that
,
with
shame
enough
,
he
wold
haue
wronge
your
bowe
and
arrowes
out
of
your
hande
:
but
truly
I
thynke
hee
woulde
not
haue
so
doone
,
but
rather
,
knowyng
that
in
this
quarell
he
coulde
not
be
wounded
,
he
would
haue
suffered
you
to
shoote
your
in
,
and
with
his
naked
hande
receiuing
your
blount
arrowes
,
in
suche
forte
woulde
haue
picked
them
at
your
face
,
as
for
shame
either
you
should
haue
runne
out
of
the
place
,
or
at
the
least
submitted
your self
&
yelded
to
the
truth
,
that
you
protest
your self
to
haue
forsaken
.
Wherfore
as
you
haue
the
feare
of
God
,
as
you
haue
care
of
your
soules
health
,
I
most
earnestly
exhorte
you
,
to
leaue
studie
of
contencion
:
and
with
a
single
harte
diligently
to
ponder
the
reasons
on
bothe
partes
as
the
weight
of
the
mattier
requireth
.
Consider
,
as
the
holy
father
Cyprian
counsaileth
,
of
what
authoritie
Christis
institucion
ought
to
be
:
that
wée
should
not
be
so
bolde
to
alter
any
parte
of
those
weightie
&
greate
preceptes
that
so
nighly
touche
the
sacramente
of
our
saluacion
.
Consider
that
neither
Christis
ordinaunce
,
nor
the
testimony
of
S.
Paule
maketh
any
signification
of
soole
receiuyng
,
or
ministrynge
vnder
one
kinde
,
but
all
contrarywise
.
Consider
that
Iustine
,
Dyonisius
,
Cyprian
,
the
holy
counsel
of
Nice
,
withal
other
the
auncient
fathers
testifie
the
common
maner
of
the
primatiue
churche
to
haue
ben
in
forme
of
a
communion
&
that
in
both
kindes
.
Consider
that
Chrisostome
&
other
so
earnestly
call
the
people
beyng
present
vnto
it
,
as
they
affirme
them
to
doo
impudently
that
do
refraine
.
Consider
that
the
maner
of
the
primatiue
church
was
,
as
Dyonisius
witnesseth
,
that
none
did
remaine
in
the
church
,
but
those
only
that
woulde
communicate
.
Consider
the
Anacletus
,
Sixtus
,
the
cannons
of
the
Apostles
&
Antioch
counsell
threatned
excommunicacion
&
punishment
to
such
,
as
,
being
present
at
consecration
&
readyng
of
the
lessons
of
scripture
,
woulde
not
receiue
.
Consider
I
say
,
and
vnfeinedly
weigh
these
thynges
with
your selfe
,
and
ye
cannot
choose
but
se
that
the
aucthoritie
of
Gods
worde
and
consente
of
the
primatiue
churche
maketh
wholy
with
vs
in
these
mattiers
.
And
on
the
contrarie
parte
you
shall
perceiue
that
you
haue
no
coullor
in
the
scripture
for
priuate
Masse
:
that
you
are
fayne
to
séeke
defence
in
the
churches
aucthoritie
beside
Gods
word
:
that
your
reasons
be
grounded
on
false
principles
and
suche
as
haue
no
proufe
at
all
.
That
your
aucthorities
out
of
the
doctours
be
either
abuses
of
the
primatiue
churche
,
or
such
extraordinarie
cases
of
necessitie
,
contrarie
to
the
common
maner
,
as
they
can
not
be
rules
to
shew
either
what
was
then
orderly
done
,
or
what
now
ought
of
right
to
be
done
.
Be
not
these
gaye
reasons
thynke
you
to
builde
mens
consciences
vpon
?
Priuate
Masse
is
nothyng
but
soole
receiuyng
in
case
of
necessitie
:
therfore
it
is
lawfull
.
The
Priest
may
celebrate
alone
in
th
assemble
of
the
people
,
because
diuers
in
necessitie
and
extremitie
receiued
alone
in
their
priuate
houses
.
The
priest
may
receiue
alone
when
the
people
will
not
,
because
he
is
bounde
to
offer
,
and
the
people
is
lefte
frée
.
The
priest
may
do
it
when
he
wil
,
because
he
may
doo
it
in
necessitie
when
the
people
will
not
.
The
minister
may
receiue
alone
,
for
companie
is
but
an
ornamente
and
not
of
the
substance
of
the
sacramente
.
The
Doctours
in
diuers
places
name
one
kinde
.
Therfore
one
kinde
only
was
receiued
of
the
people
.
How
will
you
be
able
to
proue
that
priuate
Masse
is
nothyng
but
soole
receiuyng
in
necessitie
?
How
wyll
you
be
able
to
proue
,
that
it
is
al
one
thing
for
the
minister
in
the
congregacion
,
and
a
laye
man
at
home
in
peril
to
receiue
alone
?
How
will
you
proue
that
the
priest
is
bounde
to
the
frequentyng
of
the
sacramente
,
and
the
people
leste
frée
?
How
will
you
proue
,
that
companie
is
but
an
accident
or
ornamente
to
the
sacramente
,
or
that
one
kinde
onely
was
receiued
,
because
one
kinde
onely
was
named
?
And
yet
these
argumentes
muste
be
good
,
or
els
those
prouses
and
testimonies
that
you
wold
haue
to
séeme
vnuincible
,
shall
indéede
be
of
no
force
.
Oh
sir
,
for
the
loue
of
God
,
weigh
the
mattier
more
indifferently
.
Do
not
dissemble
that
you
must
néedes
know
.
If
you
will
haue
your
doctrine
tried
by
the
balance
of
the
scripture
and
primatiue
churche
,
adde
more
weight
to
your
side
of
the
balance
,
or
els
confesse
that
your
parte
is
the
lighter
.
Let
not
the
vayne
sounde
of
the
holy
churches
name
,
where
the
thynge
is
not
,
leade
you
to
be
enemie
to
that
doctrine
,
whiche
you
se
to
haue
more
force
in
the
worde
of
God
.
Remember
that
the
true
churche
is
ruled
and
guided
onely
by
Christes
worde
and
doctrine
.
If
you
abyde
(
sayth
he
)
in
my
worde
,
then
be
you
my
true
disciples
.
Christe
is
the
good
shepparde
,
and
the
churche
is
the
folde
of
his
right
shéepe
.
Christe
is
the
wise
maister
:
and
the
churche
is
the
companie
of
his
diligente
scholars
.
Christe
is
the
bridegrome
,
&
the
church
is
his
derely
beloued
spouse
.
The
true
churche
therfore
will
not
go
rangynge
what
way
she
lusteth
,
she
will
not
learne
of
hir
owne
braine
,
she
will
not
folowe
hir
owne
phantasie
.
They
be
wilde
Goates
,
they
be
not
tame
shéepe
,
that
when
the
shepardes
voyce
calleth
one
way
,
will
runne
headlonge
an
other
way
.
They
be
selfwill
moichers
,
they
be
not
diligent
scholers
,
that
leauyng
their
maisters
teachyng
will
folow
their
owne
interpretacions
.
She
is
a
frowarde
and
presumptuous
woman
,
she
is
not
an
obedient
wife
,
that
will
make
light
of
hir
husbandes
commaundementes
,
and
thinke
she
may
alter
them
at
hir
pleasure
.
The
true
shéepe
of
Christe
therfore
,
the
diligent
scholars
,
the
obediente
spouse
,
that
is
,
the
right
and
true
churche
will
harken
onely
to
hir
good
shepardes
voyce
,
will
folow
hir
maisters
preceptes
,
will
obey
hir
housbandes
commaundementes
.
How
then
can
you
excuse
your selfe
by
your
holy
mother
the
churche
,
if
you
teache
otherwise
then
Christe
hath
taught
?
and
make
suche
interpretacions
of
your
owne
head
as
haue
no
grounde
in
his
holy
woorde
.
You
doo
vnder
that
name
mainteine
your
owne
errour
,
ye
folow
not
the
churches
aucthoritie
.
If
you
will
harken
to
Christes
churche
,
to
the
Apostles
churche
,
to
the
olde
fathers
churche
,
neither
Christe
,
nor
the
Apostles
,
nor
the
fathers
teache
you
any
suche
thyng
.
And
so
ye
séeme
your selfe
in
a
sorte
to
confesse
,
or
els
ye
woulde
neuer
striue
so
muche
for
vnwritten
verities
,
and
authoritie
of
the
churche
in
doctrines
beside
Gods
worde
.
You
needed
no
suche
helpes
if
your
teachyng
had
iust
proufe
in
the
scripture
and
auncient
fathers
,
as
indeede
it
hath
not
.
This
haue
I
framed
my
answere
vnto
you
in
suche
sorte
,
as
I
truste
the
indifferent
reader
may
iudge
,
that
my
minde
and
purpose
is
,
rather
directly
and
playnly
to
consute
the
summe
of
your
vntrue
doctrine
,
thou
,
as
you
do
,
to
séeke
shiftes
by
cauelynge
to
discredit
my
aduersarie
.
For
if
I
should
haue
scanned
euery
sillable
,
worde
or
sentence
,
that
in
this
writing
hath
passed
you
,
and
indeuoured
capciously
to
haue
taken
aduantage
at
euerie
trifle
,
(
as
your
sorte
is
wonte
to
deale
with
vs
for
faute
of
better
mattier
)
bothe
I
shoulde
haue
fallen
into
that
faute
,
that
I
proteste
my selfe
to
mislyke
in
you
,
and
my
answere
would
haue
growen
to
suche
a
length
,
as
it
might
iustly
haue
weried
the
reader
.
I
haue
therfore
medled
onely
with
the
principall
poinctes
of
this
your
Apologie
,
whiche
may
séeme
to
be
of
chiefe
force
in
those
matters
that
you
touche
:
And
of
purpose
haue
let
passe
many
small
trifles
,
wherin
bothe
you
might
iustly
haue
béen
reproued
,
and
some
men
,
I
know
,
will
thinke
meete
and
worthy
to
be
answered
.
I
wyll
now
ende
,
and
cease
any
further
to
exhorte
you
to
a
more
diligent
examinyng
and
discussyng
of
the
residue
of
your
doctrines
:
trustynge
that
your
owne
conscience
,
hauynge
now
more
feare
of
God
,
then
you
say
you
had
before
,
wyll
driue
you
to
the
same
.
Whiche
I
pray
God
may
be
,
if
not
by
this
occasion
,
yet
by
some
other
,
when
his
holy
wyll
shall
be
.
FINIS
.