A
summe
or
a
briefe
collection
of
holy
sygnes
.
Sacrifices
and
Sacramentes
instituted
of
god
euen
since
the
beginning
of
the
worlde
.
And
of
the
true
originall
of
the
Sacrafice
of
the
Masse
.
IN
THE
TYME
ordayned
before
of
God
,
by
his
vnsearchable
and
vncomprehensible
wysedome
after
he
had
created
man
to
hys
owne
Image
and
lyknes
to
th
end
that
he
might
stirre
him
vp
to
feare
and
obedience
,
and
geue
vnto
him
also
some
exercise
of
vertue
to
acknowledge
hys
God
hys
creator
,
there
were
ordeyned
many
signes
Sacrifices
and
Sacramentes
.
First
to
our
first
father
Adam
and
to
hys
successours
being
bodely
men
,
were
ordayned
corporal
signes
of
god
,
the
better
to
approuen
and
make
knowen
hys
obedience
.
To
wit
,
Trees
of
lyfe
.
Gene.
2.3
.
Euseb.
Theodor.
&
Seuer
.
the
trees
planted
in
the
midst
of
the
herber
and
earthly
paradise
.
These
trees
althoughe
they
were
of
no
other
qualitie
than
the
other
plantes
,
yet
they
were
dedicated
and
consecrated
of
God
to
serue
for
sacramentes
,
(
that
is
to
saye
)
for
holy
signes
,
their
qualitie
then
dedicated
and
hallowed
to
serue
as
a
seale
,
for
a
witnes
attestation
and
approbation
of
the
godly
wyll
.
For
the
infinite
goodnes
of
god
willing
to
make
knowen
,
the
fellowshippe
,
bond
,
and
alliaunce
,
contracted
with
man
his
creature
,
created
to
hys
own
likenes
,
hath
from
tyme
to
time
ordayned
outwarde
and
corporal
sygnes
,
which
man
might
se
and
behold
with
his
corporall
eyes
,
to
serue
for
assuraunce
,
gage
,
and
pledge
,
of
the
diuyne
couenaunt
:
like
as
to
our
first
&
common
father
were
ordayned
trees
,
and
corporal
fruits
,
left
and
geuen
vnto
him
to
kepe
,
without
wasting
,
eating
,
or
consumyng
in
payne
of
euerlasting
death
.
We
must
then
beleue
by
faith
,
that
the
trees
and
fruites
were
not
signes
or
sacramentes
of
vanitie
,
as
a
symple
pycture
,
but
more
that
vponthem
did
hange
both
life
&
death
they
contayning
the
signe
and
the
thing
signified
.
Prouer.
1.2.3
.
Wherein
did
consist
the
knowledge
and
wisedome
to
feare
god
and
obey
him
.
This
was
the
cause
wherefore
they
were
called
the
fruites
of
knowledge
of
good
and
euill
,
and
the
trees
of
lyfe
.
For
in
keping
these
fruites
hallowed
,
in
obeying
god
euerlasting
life
was
promised
,
contrariwyse
in
abusyng
these
Sacramentes
in
goyinge
against
the
wyll
of
god
,
declared
by
outwarde
tokens
euerlasting
death
and
dampnation
was
gotten
.
For
other
exercises
of
man
toward
god
,
Sacrifices
before
the
lawe
written
.
to
the
ende
that
he
myght
reuerence
,
honour
,
and
worship
him
,
mani
and
diuers
sacrifices
were
celebrated
,
yea
before
the
lawe
written
by
Moyses
.
Psalm.
50.
And
although
the
almyghtye
God
creatour
of
heauen
&
of
earth
hath
no
nede
of
mans
workes
neyther
is
nourished
with
the
bloud
of
beasts
,
or
fruites
of
the
earth
:
Yet
he
hath
alwayes
desyred
to
drawe
man
vnto
him
in
feare
&
outward
obedience
by
Signes
,
Sacrifices
,
and
Sacramentes
:
In
such
sort
that
the
sacrifice
of
the
lambes
offered
by
Abell
was
pleasyng
vnto
god
.
Gene.
4.
Hebreo
.
11.
Gene.
6.7.9
.
Noe
likewyse
,
after
the
great
flouds
passed
,
in
signe
of
knowledge
and
obedience
towarde
God
did
erect
an
aulter
,
offered
and
lifted
vp
sacrifice
of
shepe
without
spotte
and
of
byrdes
,
wherewith
he
did
make
sacrifices
sounde
and
pleasing
vnto
god
.
By
these
examples
it
is
easie
to
knowe
that
sacrifices
did
not
beginne
in
the
tyme
of
Moyses
:
But
the
innocent
and
iust
lambe
represented
by
the
sacrifice
of
Abell
(
the
figure
of
Iesus
Christ
)
was
slayne
and
offered
vp
from
the
beginning
of
the
world
.
Apoco
.
13.
After
the
rigor
of
the
floud
comen
for
the
punishement
of
the
offences
of
the
tyrants
of
the
earth
,
in
signe
of
reconciliation
and
couenaunt
renued
,
Raynbowe
.
Gene.
9.
our
good
god
did
ordeyne
the
signe
of
the
Bow
in
heauen
,
for
a
gage
and
assuraunce
of
the
diuine
mercifulnes
.
This
signe
and
heauenly
Bowe
,
although
before
it
did
apeare
in
the
thick
clouds
,
a
token
of
rain
to
come
:
Yet
before
it
had
neuer
bene
a
marke
dedicated
to
serue
man
for
a
sacrament
or
holy
signe
,
vntill
it
was
ordeyned
of
God
a
signe
of
the
couenaunt
contracted
with
good
father
Noe
and
his
ofspring
.
Vnto
the
faithfull
Patriarch
Abraham
another
couenaunt
and
alliaunce
was
contracted
by
the
wysedome
of
God
,
Circumcision
in
the
yere
of
the
world
.
2048.
which
he
gaue
vnto
him
for
a
gage
and
assuraunce
of
him
and
of
his
posteritie
,
the
outwarde
signe
of
circumcision
to
serue
for
a
sacrament
and
perpetuall
marke
of
the
diuine
wyll
.
It
was
ordeyned
vnto
him
to
circumcise
his
children
males
within
eyght
dayes
after
theyr
byrthe
,
Gene.
17.
in
paine
of
being
reiected
from
the
number
of
those
people
,
which
God
had
adopted
or
chosen
.
To
the
same
people
of
Israel
was
ordeyned
the
sacrifice
of
the
vnspotted
Lambe
,
the
bloude
whereof
spilt
,
Pascal
lambe
.
should
preserue
the
people
from
the
appoynted
death
in
Egipt
,
Exodo
.
12.
the
flesh
also
was
ordeyned
to
be
eaten
,
&
in
celebrating
the
feast
euery
yere
in
the
day
called
Pasque
,
in
signe
&
commemoration
of
their
deliuerance
from
Pharaos
bondage
,
Exodo
.
12.
with
the
signe
of
the
communion
of
the
fleshe
of
the
pascall
Lambe
,
it
was
ordeyned
to
eate
vnleuened
bread
seuen
dayes
in
payne
of
death
.
Other
holy
signes
were
sent
of
god
to
his
elect
people
,
alwayes
to
draw
them
to
his
feare
&
obedience
.
As
the
signe
of
the
cloud
a
token
of
the
way
to
guide
the
people
by
day
,
Cloude
.
Pillor
of
fyer
.
Exodo
.
13.
the
flaming
&
firie
piller
to
conduct
them
by
night
out
of
the
hands
of
Pharao
the
tyrant
.
Moreouer
,
the
signe
of
the
diuision
of
the
red
sea
of
Arabie
thorow
the
middest
whereof
the
elect
people
of
god
did
passe
.
The
diuision
of
the
red
sea
in
the
yere
2453.
1.
Corin.
10.
Tite
.
3.
By
the
which
wonderfull
signes
god
would
signifie
t
holy
sacrament
of
baptisme
,
afterward
ordeyned
by
the
signe
of
water
,
which
is
the
lauer
of
regeneration
&
renuing
of
the
holy
gost
.
During
the
time
that
the
elect
people
of
god
were
holden
in
the
wildernes
of
Arabia
,
Manna
.
to
them
was
ministered
foode
of
heauenly
bread
,
Exodo
.
16.
wherewith
they
were
nourished
.xl.
yeres
.
This
holy
sacrament
instituted
by
the
power
of
god
was
in
such
great
admiration
,
that
euery
of
the
people
sayd
,
Manhu
,
what
is
this
here
?
they
did
sée
the
heauenly
Manna
geuen
vnto
them
without
trauell
,
1
Corin.
10.
Iohn
.
6.
a
sygne
of
the
liuing
bread
descended
from
heauen
&
geuing
life
to
all
the
faithfull
.
Also
another
merueylous
signe
was
ordeyned
of
god
by
the
rocke
flowing
of
lyuely
water
in
Horeb
to
quench
the
thirst
of
thirsty
people
,
Water
of
th●
Rocke
.
Exodo
.
17.
Num.
20.
1.
Corin.
10.
Iohn
.
19.
a
signe
&
figure
of
the
true
rock
Iesus
Christ
,
out
of
whome
did
issue
water
&
bloode
to
estaunche
the
thirst
of
all
synners
for
euermore
.
The
signes
&
sacramentes
aforesayde
,
were
not
only
ordayned
of
God
,
Diuers
sacrifices
ordeyne
of
god
in
th●
yere
of
the
world
.
245
but
also
the
law
of
sacrificers
was
publyshed
by
Moyses
as
sygnes
,
fygures
,
and
shadowes
of
the
Sacrifice
performed
by
Iesus
Christ
.
The
sacrifices
are
either
publicke
or
perticulers
,
Holocausta
.
some
were
heue
offeryngs
,
sacrifices
consumed
with
fier
:
Diuision
of
sacrifices
drawen
out
of
Exdo.
Leuiti.
and
Num.
other
were
of
beasts
slayne
:
and
offered
vp
to
eate
,
some
were
of
earthly
beasts
,
other
were
beastes
of
the
ayre
.
Amonge
the
earthly
beasts
were
such
as
were
most
obedient
as
Beaf
,
and
Veale
,
shepe
and
Lambe
,
the
Goat
&
the
Kidde
:
Beasts
for
sacrifices
.
Among
the
birdes
also
the
most
tame
,
the
Pigion
and
the
Turtle
.
Of
sacrifices
some
were
publycke
,
other
were
particuler
,
the
publicke
either
were
dayly
,
Dayes
appointed
for
sacrifices
.
or
els
seuen
tymes
a
daye
,
or
in
the
new
moones
,
or
in
tyme
of
abstinence
,
or
els
in
thre
feastes
celebrated
in
a
yere
:
To
witte
,
in
the
daies
of
swete
bread
,
when
the
Pascall
Lambe
was
offered
and
eaten
without
leuened
bread
,
Exod.
23.
in
the
tyme
also
of
haruest
of
first
fruites
,
and
in
the
feast
of
Wyne
and
Olyues
towarde
the
end
of
the
yere
.
Searche
the
booke
of
Philo
the
iew
,
&
●osophus
.
It
was
commaunded
euery
day
to
offer
two
Lambes
,
the
one
in
the
morning
,
the
other
at
night
after
that
the
aulter
was
perfumed
with
incens
&
swete
adours
.
Also
some
of
the
Sacrifices
were
ordeined
for
corporal
things
which
wer
offered
with
sheding
of
blood
,
other
for
incorporal
things
without
blood
.
The
sacrifices
called
Holocaustes
did
concern
only
the
honour
of
God
,
Holocaustes
Philo
the
iew
in
his
treatise
of
beasts
appoynted
for
sacrifices
.
iosephus
.
lib.
3.
cap.
10.
de
antiqui
.
iudai
.
because
all
the
sacrifice
was
consumed
with
fyer
,
for
the
which
sacrifice
Holocaustes
,
the
male
&
not
the
female
was
receyued
,
that
is
to
saye
,
the
Beaf
,
the
Lambe
,
and
the
Goate
of
one
yere
.
For
the
sacrifice
for
health
,
it
was
indifferent
to
take
male
or
female
,
alwayes
three
partes
of
the
sacrifice
was
reserued
for
the
priest
.
To
witte
,
Leui.
1.2.3.4
.
the
fatte
,
the
two
kidneyes
and
the
kall
or
the
fatte
of
the
flanckes
.
Sacrifice
for
health
.
Another
difference
there
is
also
betwixte
the
sacrifice
for
health
,
and
the
sacrifice
celebrated
for
synne
,
for
in
the
one
was
ordeyned
to
eate
all
the
sacrifice
in
two
dayes
,
Sacrifice
for
synne
.
and
in
the
other
for
synne
it
was
enioyned
to
eate
all
in
one
day
onlye
.
By
reason
whereof
some
sacrifices
were
called
Holocaustes
,
other
for
health
and
other
for
synne
.
The
sacrifices
for
synne
,
were
diuers
aswell
for
bycause
of
the
persons
as
for
the
offerings
.
For
he
that
synned
by
ignoraunce
,
Sacrifice
for
the
synne
of
ignoraunce
.
was
clensed
by
offering
an
Ewe
or
a
she
goat
:
but
the
clensing
of
synne
done
wittingly
was
clensed
with
a
Ramme
.
The
synne
of
the
great
priest
was
clensed
by
offering
of
a
calfe
:
Sacrifice
for
the
synne
of
the
high
prist
prince
,
magistrate
&
perticuler
person
.
Leuit.
3.4.5.6
.
Sacrifice
for
the
man
poluted
.
For
the
woman
delyuered
Leuit.
12.
Sacrifice
for
the
Leprous
.
Leui.
14.
of
the
prince
by
offering
a
goat
&
a
bull
,
that
of
the
magistrate
with
a
goat
,
that
of
any
particuler
,
with
the
offering
of
a
female
.
The
sacrifice
for
clensing
of
sinne
done
against
god
was
done
with
a
Ramme
.
The
sacrifice
for
a
man
polluted
was
with
an
Ewe
or
a
she
goat
:
for
clensing
of
a
woman
after
her
childbirth
was
a
lambe
of
one
yere
,
a
yonge
pygion
&
a
turtle
.
For
the
clensing
of
Lepre
,
were
two
birds
a
liue
pure
and
cleane
,
cedre
wood
,
&
Isope
,
two
whole
lambs
&
one
Ewe
of
a
yere
with
floure
&
oyle
.
Another
sacrifice
also
was
made
for
the
person
poluted
by
seed
shed
or
menstruous
with
ij
.
turtles
,
Sacrifice
for
the
poluted
menstruall
.
and
.ij.
yong
pigions
.
If
the
great
sacrifices
did
fayle
,
then
dyd
thei
repare
to
doues
,
pigions
&
turtels
,
th
one
for
the
burnt
offering
,
thother
for
the
food
of
the
priests
.
And
in
all
sacrifices
there
was
pure
floure
without
leuen
,
salt
,
incens
&
oile
.
Leuyn
&
hony
forbidden
in
all
sacrifices
.
A
sacrifice
for
the
woman
suspected
of
adulterye
Num.
5.
And
it
was
not
lawful
to
offer
any
thing
with
leuen
or
hony
vpon
the
aulter
.
Always
in
the
sacrifice
ordeyned
for
the
purging
of
women
suspected
of
adultery
,
ther
was
no
incens
nor
oyle
as
in
other
sacrifices
,
but
for
her
was
offered
water
mixt
with
dust
or
ashes
gathered
on
the
pauement
of
the
temple
.
Again
there
was
another
sacrifice
celebrated
for
them
which
had
made
the
great
vowe
called
Naserius
,
Sacrifice
of
the
Nazereus
Num.
6.
Philo
the
Iew
in
the
ttearie
aforesayde
.
when
the
tyme
of
their
deuotion
was
done
,
it
was
ordeyned
vnto
them
to
offer
iij.
sacrifices
,
a
lambe
,
an
ew
&
a
ramme
.
One
(
to
wit
)
the
lambe
for
the
burnt
offering
,
the
second
(
being
the
ewe
)
for
the
saluation
,
&
the
third
for
health
.
Moreouer
,
the
heares
of
him
which
made
the
sacrifice
should
be
cast
into
the
fier
with
the
burnt
offering
to
be
burned
.
I
haue
thought
good
to
discourse
the
diuersitie
of
sacrifices
,
briefly
to
th
end
to
make
knowen
the
great
goodnes
of
our
god
,
who
by
the
law
of
sacrifices
published
by
Moyses
,
woulde
(
as
with
a
bridel
)
restrayne
the
rude
people
of
Israel
,
which
could
not
forget
the
idolatries
of
Egipt
wherein
they
had
bene
norished
400
&
30
yeres
vnder
the
tyranny
of
Pharao
.
But
what
straight
lawes
,
what
ceremonies
&
sacrifices
so
euer
were
ordeyned
for
them
,
euer
this
people
did
fal
to
Idolatrie
abusing
the
lawe
of
god
,
and
corrupting
the
holy
sacramentes
and
sacrifices
,
as
it
shal
be
declared
hereafter
.
If
any
man
desire
to
knowe
more
of
the
multitude
and
diuersitie
of
sacrifices
,
let
hym
read
the
bookes
of
Philo
the
Iue
,
and
Iosephus
of
the
Iudaicall
antitiquities
,
folowyng
that
which
Moyses
hath
playnely
written
in
his
bookes
of
Leuitick
and
Numbers
.
The
arcke
of
wytnes
.
Exd.
25
27.28
.
Another
signe
&
sacrament
instituted
of
god
by
the
arck
of
the
couenaunt
described
in
Exodus
,
being
a
holy
signe
dedicated
to
receyue
the
holy
&
heauenly
answeres
,
to
th
end
to
bring
the
people
to
the
remembraunce
,
feare
,
and
obedience
of
god
.
To
honour
and
accompanye
the
arcke
of
the
couenaunt
.
Many
other
exterior
signes
were
ordeyned
of
god
,
as
the
ornaments
and
consecration
of
priestes
,
speciallye
the
ornament
called
the
Ephod
,
Ephod
.
the
which
&
the
sacrifices
the
Israelites
did
abuse
by
their
idolatries
.
Another
holy
signe
there
was
of
the
purging
&
sprinckling
water
,
Pourging
water
consecrated
Num.
19.
ordeyned
by
god
to
Moyses
&
Aaron
the
high
prieste
.
This
sprinckled
water
was
consecrated
with
ashes
gathered
by
a
cleane
person
of
the
sacrifice
offered
in
Holocausta
.
To
witte
,
of
a
Cowe
all
redde
with
out
any
spot
,
&
which
had
neuer
ben
laboured
.
The
Wood
ordeyned
to
make
the
fyer
for
the
burntofferyng
was
Cedre
&
Hisope
,
Purple
with
Crimsin
.
With
this
water
were
sprinckled
poluted
persons
for
the
purging
&
cleansing
of
their
corporall
defylings
.
At
the
enteryng
of
the
temple
or
tabernacle
was
a
Lauer
made
of
Brasse
,
Exod.
38.
and
forged
first
with
th
images
of
the
women
of
Israell
,
in
this
Lauer
was
put
the
sprinckling
water
,
wherewith
the
sacrificers
are
sprinkled
,
before
the
celebrating
of
their
sacrifices
,
to
the
end
they
might
be
purified
&
obteyne
grace
&
remission
of
their
synnes
.
After
the
death
of
the
great
priest
Aaron
,
the
people
of
Israel
vnthankfull
to
god
for
the
goodnes
sent
them
of
him
,
murmuring
as
anoyed
with
the
heauenly
Manna
frely
geuen
vnto
them
for
their
norriture
,
were
punished
by
the
biting
of
venemous
serpents
.
But
the
mercifull
god
gaue
vnto
them
an
holy
signe
whereby
thei
shuld
be
saued
&
restored
to
helth
(
to
witte
)
the
brasen
serpent
,
Brasen
serpent
.
Iohn
.
3.7
.
lifted
vp
in
the
ayre
a
figure
of
Iesus
Christ
crucified
.
These
were
in
summe
the
most
part
of
the
signes
,
sacrifices
&
sacramentes
ordeyned
of
god
in
the
first
church
of
the
Israelites
,
figures
of
the
true
&
perfect
sacrifice
performed
by
Iesus
Christ
,
the
true
Messias
&
euerlasting
priest
,
sitting
at
the
right
hand
of
god
the
father
.
Sacramentes
broken
by
Adam
.
Gene.
3.
Now
resteth
in
summe
to
bring
forth
,
how
man
by
his
owne
proper
fault
dyd
fall
in
obliuion
and
disobedience
of
god
his
creator
,
abusing
gods
fauour
,
and
corrupting
the
holy
signes
,
sacrifices
,
and
sacramentes
,
ordeyned
to
hym
.
What
persuaded
our
first
father
and
his
companion
to
hyde
them selues
at
the
hearing
of
gods
voyce
,
but
because
they
had
abused
the
holy
signe
,
and
broken
the
lawe
of
the
fruites
to
them
forbidden
?
This
holy
signe
which
our
first
and
vniuersall
father
had
abused
,
was
the
originall
of
other
vices
&
corruptions
hereafter
described
,
into
the
which
all
men
are
fallen
sauoring
of
the
corrupted
lumpe
of
Adam
.
Leauing
the
perticuler
corruptions
of
the
signes
,
sacrifices
and
sacramentes
,
Corruption
of
the
sacrifice
by
Aaron
.
Exod.
32.
Deute.
9.
before
the
law
written
by
Moyses
,
we
wil
begin
to
bring
forth
briefly
the
most
notable
errours
committed
by
the
most
great
sacrificers
,
as
kinges
,
priests
,
and
others
hauing
the
chief
gouernment
of
the
people
.
When
Moyses
was
abiding
in
mount
Synay
to
receiue
the
commaundementes
of
God
,
his
brother
Aaron
the
high
priest
forged
a
calfe
of
gold
,
of
the
golden
earings
geuen
vnto
him
by
the
people
of
Israell
,
he
buylded
an
aulter
offered
incens
,
and
celebrated
sacrifice
,
causing
the
common
people
to
worshyppe
the
molten
Image
.
Was
not
this
an
abusing
of
the
sacrifices
ordeyned
of
god
,
&
a
corrupting
of
the
true
vsage
of
the
same
,
in
causing
the
Calfe
to
be
worshipped
in
place
of
the
slaine
&
offered
sacrifice
,
as
it
was
appoynted
in
the
lawe
?
Corruption
of
the
sacrifice
by
Nadab
and
Abiu
.
Leui.
10.
Num.
11.
His
sonnes
also
Nadab
&
Abiu
were
not
they
consumed
with
fyer
,
for
abusing
the
vse
of
sacrifices
in
takyng
vnhallowed
Wood
&
corrupting
the
lawe
?
The
people
of
Israel
vnthankfull
for
the
goodnes
done
vnto
them
in
being
delyuered
from
the
Pharoanicall
captiuitie
,
did
they
not
murmour
against
the
holy
sacrament
of
heauenly
Manna
,
when
they
did
disdeyne
and
contempne
this
bread
of
lyfe
,
&
demaunded
fleshe
to
eate
?
iosua
.
7.
Acham
the
sonne
of
Charmes
did
not
he
violate
the
laws
of
holy
sygnes
,
when
he
committed
sacrilege
,
and
kept
backe
the
spoyles
of
Hierico
vowed
&
consecrated
to
god
for
sacrifices
?
If
any
more
curiously
desyre
to
sée
the
continuall
abuses
&
corruptions
of
the
people
them selues
,
let
hym
read
the
histories
of
the
Iudges
of
Israell
,
iud.
2.3.6
,
8.9
.
&
in
all
times
he
shal
fynd
man
neuer
to
be
content
with
the
true
worshipping
ordained
of
God
.
But
in
stead
of
outwarde
signes
ordayned
of
god
to
drawe
the
people
to
feare
&
obedience
,
they
haue
forged
inuentions
.
And
in
place
of
reuerensing
the
aulters
,
&
arke
of
couenaunt
in
the
name
of
the
onely
god
beyng
(
outwarde
sacred
signes
)
:
Iudg.
10.
The
Isrelites
infected
with
the
Idolatries
of
their
neighbours
,
the
Sirians
,
Sidonians
,
Moabites
,
Ammonites
&
Philistines
,
did
erect
alters
vnto
their
strang
gods
,
Baall
and
Astaroth
.
Iephtha
,
iudge
&
captaine
of
the
Isralites
:
did
not
he
corrupt
the
law
of
sacrifices
when
he
sacrificed
his
owne
proper
daughter
?
excusing
himselfe
by
a
vowe
,
whyche
he
made
,
which
was
not
appointed
to
him
of
god
?
The
vngentle
sacrifice
of
Iephtha
.
iud.
11.
The
holy
signe
ordayned
of
god
for
the
hygh
priest
to
celebrat
sacrifices
in
(
called
Ephod
)
the
vppermost
garment
,
iudg.
8.9
.
idolatrye
by
the
golden
EPhod
.
Iudg.
17.18
.
was
not
it
abused
by
Gedeon
captayne
of
the
Isralites
whan
as
of
the
spoiles
of
the
Madianites
&
of
their
earings
he
made
an
Ephod
of
gold
,
wherby
the
people
fell
into
great
idolatrye
?
How
long
time
was
this
holy
outward
signe
Ephod
abused
,
an
ymage
beyng
erected
by
the
mother
of
Michas
in
Silo
,
priestes
&
sacrificers
appointed
expressly
to
sacrifice
therevnto
,
an
alter
buylded
and
the
true
vse
of
sacrifices
corrupted
?
So
longe
as
the
temple
contynued
in
Silo
,
into
what
wicked
maners
dyd
the
priestes
and
sacrificers
fall
,
which
were
ordained
of
god
for
the
ministery
of
sacrifices
&
holy
sacramentes
,
when
they
vsurped
by
long
possession
to
haue
thys
priuilege
of
the
people
,
that
when
they
did
sacrifice
,
and
the
fleshe
of
th
offered
sacrifice
was
seathing
,
1.
Samuel
.
2.
their
boye
or
seruaunt
hauing
a
three
grained
fleshoke
of
yron
in
his
hand
,
had
liberty
to
catche
out
of
the
potte
or
cawdron
,
all
that
he
cold
carry
with
his
hoke
?
further
the
leuiticall
tirranny
was
such
,
that
this
seruant
of
the
priest
had
liberty
to
demand
of
the
sacrifice
geuer
,
fleshe
to
roste
for
the
sacrificer
,
otherwise
to
take
it
by
force
euen
as
he
wold
.
Was
not
this
a
great
abuse
&
detestable
corruption
practised
by
the
priestes
&
chiefe
sacrificers
,
vnder
the
pretence
of
sacrifices
?
What
greater
corruption
can
be
declared
,
than
that
of
the
sonnes
of
the
chiefe
priest
Ely
,
called
Ophni
&
Phinees
?
Ophni
,
Phinies
,
corruptera
of
the
sacrifices
.
1.
Samuel
.
4.
Who
vnder
pretence
of
deuotion
committed
shamefull
whoredom
with
the
couered
wemen
behinde
the
holy
Tabernacle
instituted
of
god
,
for
the
whiche
wickednes
they
were
miserably
slayne
,
and
the
arke
of
couenaunt
taken
awaye
by
the
Philistines
.
1.
Samuel
.
5.6
.
Which
they
set
in
the
temple
of
their
god
dagon
,
The
arcke
of
the
holy
couenaunt
.
but
god
not
suffringe
this
holye
signe
thus
to
be
prophaned
,
threwe
downe
the
image
dagon
&
sent
greuous
punshiments
to
the
Philistines
in
such
sort
that
they
were
constrayned
to
restore
the
Arke
of
the
couenaunt
of
god
,
This
holye
signe
was
so
precious
that
for
as
muche
as
the
Bethsamites
(
which
were
not
of
the
order
of
the
Leuites
)
had
abused
it
50000.
of
the
common
people
,
and
70.
of
the
chiefe
rulers
were
rooted
out
&
slayne
by
the
vengeaunce
of
god
.
Against
corruption
of
holy
signes
.
This
example
mighte
make
all
those
to
tremble
whyche
enterpryse
to
abuse
the
holy
sygnes
and
sacramentes
ordayned
of
god
.
2.
Samuel
.
6.
Osa
.
Osa
also
for
that
he
abused
the
same
sacred
sygne
(
notwithstandinge
that
he
did
it
of
a
good
intention
)
for
to
lift
vp
the
Arke
of
witnes
hanging
to
much
on
th
onside
)
was
he
not
punished
with
death
?
Of
others
abuses
committed
by
the
Isralites
,
Osias
.
2.
Chron
26.
there
is
many
examples
,
Osias
was
punished
with
liprosie
for
abusing
the
sacrifices
,
Saule
.
1.
Samuel
.
13.
Ioseph
.
lib.
7.
cap.
4.
of
the
Iewes
antiquities
.
in
takyng
vpon
hym
the
ministery
of
encensing
appointed
to
the
priestes
onely
.
Saule
he
first
elected
king
of
the
Isralits
was
slaine
&
his
kingdome
geuen
vnto
another
(
as
was
declared
before
of
Samuell
)
for
abusyng
the
sacrifices
,
and
suffering
his
people
to
commit
the
lyke
abuses
.
His
successours
in
the
kingdomes
of
Iuda
&
Israell
haue
not
they
alwayes
continued
in
abusing
&
corrupting
the
sacrifices
&
sacraments
ordeyned
of
God
,
when
they
did
offer
sacrifices
to
the
gods
,
1.
Kyngs
.
8.11
.
Astaroth
of
the
Sidonions
,
to
Chanios
of
the
Moabites
,
&
to
Melcom
or
Moloch
of
the
Ammonites
,
in
so
much
that
they
buylded
temples
&
oratories
,
euen
to
offerencens
&
to
do
sacrifices
vnto
them
.
Hieroboam
king
of
the
Israelites
,
Hieroboam
,
1.
Kyngs
.
12.
did
not
onely
cause
a
Golden
calfe
to
be
erected
,
as
the
high
priest
Aaron
had
abused
before
,
but
also
did
ordeyne
two
Golden
Kyne
in
the
two
Temples
of
Bethell
&
Dan
,
and
ordeyned
straunge
priests
corrupting
the
lawe
of
God
,
and
causing
them
to
do
sacrifice
after
the
fashion
of
Aaron
.
1.
Kyngs
.
14.
This
idolatrie
&
corruption
of
sacrifices
did
continue
amonge
the
Israelites
more
than
.400
.
yeres
during
the
raigne
of
their
kyngs
,
who
had
taught
them
to
corrupt
the
true
vse
of
the
sacrifices
in
chapels
&
perticuler
oratories
buylded
in
the
tops
of
hils
&
thick
forests
consecrated
,
inviolating
the
law
of
sacrifices
ordeyned
by
God
in
the
holy
temple
,
1.
Kyngs
.
15.
within
the
holy
citie
.
For
particuler
examples
,
of
the
abuses
committed
agaynst
the
trew
vse
of
sacrifices
,
the
historie
of
Maacha
mother
of
kyng
Asa
is
manifest
,
who
erected
an
image
of
the
god
Pan
,
&
did
consecrate
&
dedicate
vnto
him
a
thicke
forest
offeryng
sacrifices
vnto
it
.
Achab.
1.
Kyngs
.
16.
Achab
another
kyng
of
the
Israelites
did
erecte
an
aulter
&
made
sacrifices
to
the
God
Mars
,
otherwyse
called
Baal
,
vnto
whom
he
dedicated
a
Groue
to
satisfie
hys
wycked
wyfe
Iesabell
.
Ioseph
.
lib.
8.
chap.
10.
He
caused
also
another
aulter
&
temple
to
be
erected
to
the
God
of
the
Tyrians
,
he
ordeyned
Priests
,
Sacrificers
,
and
instituted
foure
hundred
false
Prophetes
.
Hys
sonne
&
successour
Ochosias
taught
of
his
father
to
corrupt
the
vse
of
the
sacrifices
,
Ochosias
.
dyd
not
onely
offer
to
Baal
(
otherwyse
called
Mars
)
but
went
forwarde
in
greater
abuse
,
2.
Kyngs
.
1.
Ioseph
.
lib.
9.
chap.
1.
he
buylded
a
temple
vnto
the
god
of
Accoronites
called
by
Iosephus
Myos
and
by
the
Gréekes
Priapus
,
vnto
the
which
god
he
did
sacrifice
.
To
be
short
,
what
more
abhominable
corruption
can
be
described
,
Purgatorye
.
than
the
inuention
of
the
fyer
Purgatorie
?
2.
Kyngs
.
16.
2.
Kings
.
16.23
in
the
booke
Alcoran
.
Asoar
.
29.46
.
Asoar
.
5.
wher
with
the
Israelites
did
transgres
causing
their
children
to
passe
through
the
fier
in
Tophet
,
a
valley
of
the
sons
of
Ennon
,
sacrificing
vnto
the
God
Moloch
.
This
corruption
of
sacrifices
,
not
withstanding
that
it
was
in
the
tyme
of
Moyses
,
ignem
gehennae
non
nisi
numero
dierum
preterminato
animas
sentire
docet
Acorani
liber
,
&
ad
diem
veritatis
omnes
accedere
operum
suorum
mercedem
accepturas
Asoar
.
yet
the
Idoll
Moloch
in
the
valley
of
Ennon
,
was
not
caste
downe
tyll
the
raygne
of
good
Kyng
Iosias
,
more
then
nyne
hundred
yeres
after
Moyses
.
Neuerthelesse
this
abuse
doth
continue
among
the
Arabians
&
Affricans
to
this
present
,
so
that
the
Alcoramists
&
Mahometists
haue
this
beliefe
,
that
the
soules
of
the
departed
muste
passe
thorowe
the
fyer
to
be
purged
and
purified
from
theyr
offences
.
By
this
briefe
gathering
a
man
may
clearely
perceyue
that
from
the
beginning
of
the
world
,
man
by
his
own
fault
hath
fallen
into
the
bottome
of
errour
&
corruption
of
holy
signes
,
sacrifices
&
sacraments
,
ordened
to
him
of
god
.
But
the
principall
abuse
,
Cause
of
the
corruption
of
sacraments
.
whereof
is
sprong
the
originall
of
all
idolatrie
entred
by
this
meanes
,
that
fleshly
and
carnal
men
did
stick
more
to
the
visible
signes
&
outward
ceremonies
,
then
to
the
things
signified
by
the
Sacraments
:
Apo.
13.
for
in
place
of
circumcising
their
harts
,
&
cutting
awaye
the
old
skinne
of
synne
,
to
be
regenerated
and
purified
by
the
bloud
of
the
heauenly
sacrifice
offered
before
all
worlds
,
Deut.
10.30
.
they
haue
taken
circumcision
carnally
for
the
cutting
of
the
carnall
skynne
.
Wherefore
did
they
not
folowe
the
interpretation
of
god
,
by
Moyses
to
circumcise
the
foreskynne
of
their
hearts
?
Wherefore
did
not
the
children
of
Israell
geue
credit
to
the
good
prophet
Ieremie
,
Ierem.
4.
whiche
admonished
them
of
the
spirituall
circumcision
,
&
to
circumcise
the
foreskynne
of
their
hearts
,
in
puttinge
awaye
the
foreskynne
of
their
naturall
corruption
.
The
lyke
is
come
to
passe
of
the
sacrifices
&
holye
sygnes
ordeyned
of
god
,
for
figures
of
the
sacrifice
fulfilled
by
Iesus
Christ
:
For
the
carnall
man
resteth
in
the
corporall
bloud
of
earthly
beasts
,
where
he
ought
to
lyft
vp
his
spirite
to
heauen
to
comprehend
&
conceyue
that
which
is
figured
&
signified
by
the
sacrifices
of
beasts
offered
vp
.
For
this
therefore
the
iustice
of
God
is
declared
by
the
Prophetes
.
What
nede
haue
I
(
sayth
the
Lord
god
)
of
your
sacrifices
?
Esay
.
1.
I
am
werye
of
your
offerings
of
shepe
.
Moreouer
,
I
take
no
pleasure
in
the
blood
of
beasts
,
lambes
,
&
goates
offered
.
Wherefore
trauell
you
to
addresse
aulters
vnto
me
,
I
wyll
non
of
your
offerynges
&
vayne
sacrifices
,
I
abhorre
your
incens
,
I
can
not
suffer
your
newe
Moones
,
your
Sabothes
your
assembles
,
&
your
feasts
:
all
is
but
vanitie
.
I
hate
your
feasts
of
new
Moones
(
O
Israelites
)
&
your
solemne
feasts
.
I
am
wery
in
suffering
so
much
.
You
haue
goodly
directed
your
prayers
vnto
me
,
I
wil
not
heare
you
any
more
,
for
the
abuses
which
you
haue
committed
with
your
handes
embrued
with
bloud
.
Moreouer
I
wil
not
receiue
of
the
house
of
Israell
any
bull
,
Psalm.
51.
Esay
.
66.
Ierem.
6.
because
your
sacrifices
are
not
pleasing
vnto
me
.
I
am
as
well
pleased
with
th
offring
of
a
beast
as
with
the
murderyng
of
a
man
,
Eccle.
7.
&
with
the
offering
of
Incens
,
as
with
the
worshipping
of
an
Idoll
.
Wherefore
then
(
sayth
god
)
do
ye
take
so
much
paynes
to
seeke
Incens
vnto
Sabba
,
&
odours
from
far
countreys
,
to
offer
&
make
sacrifices
vnto
me
wherein
I
delyte
not
?
Who
hath
moued
you
(
O
Israelites
)
to
erect
images
vnto
the
Gods
Moloch
,
and
the
sterre
Rompham
duryng
the
tyme
that
you
were
in
the
Wildernesse
,
where
I
dyd
nouryshe
you
wyth
my
heauenlye
Manna
?
Your
feastes
be
odious
vnto
me
,
your
offerynges
,
Amos.
5.
oblations
,
&
sacrifices
for
the
healthe
,
I
wyll
reiect
,
your
offeryngs
do
displease
me
.
Mich.
6.
After
what
maner
shoulde
one
prepare
him selfe
to
god
?
Shall
it
be
by
sacrifices
of
Bullocks
of
one
yere
?
Doth
God
take
pleasure
in
a
great
number
of
shepe
offered
vnto
him
?
Or
in
a
great
quantitie
of
holye
oyles
?
To
him
sayth
the
Prophet
shall
I
offer
of
the
first
borne
,
for
the
remission
of
synnes
.
Our
good
God
hath
verye
clearelye
declared
that
seruyce
whiche
he
commaundeth
,
followe
equitie
,
loue
,
Psalm.
51.
mercye
,
and
of
an
humble
and
contrite
hearte
,
fall
downe
before
hym
,
for
obedience
is
more
worthe
then
sacrifice
,
or
the
fatte
of
offered
Rammes
.
1.
Samuel
.
15.
What
gaue
an
occasion
to
God
to
put
awaye
those
sacrifices
and
sacramentes
whyche
he
hym selfe
had
ordeyned
,
but
the
abuse
and
corruption
whyche
the
Israelites
had
committed
,
takynge
ouer
grosselye
the
Signes
and
Ceremonies
,
ordeyned
to
drawe
them
to
feare
and
obedience
?
For
in
place
of
conceyuing
that
whiche
was
figured
by
the
signes
&
corporall
sacrifices
they
did
rest
in
the
fleshe
of
the
beasts
offered
.
And
in
stead
of
cutting
away
the
foreskynne
of
theyr
heartes
,
they
rested
in
the
carnall
circumcision
,
&
in
the
meane
tyme
tourned
away
from
the
true
worshipping
of
god
,
addressing
them selues
to
creatures
.
As
to
starres
,
to
the
queene
of
heauen
,
&
other
straunge
Gods
,
offeringe
to
them
incens
,
buyldyng
for
them
temples
,
preparing
for
them
priests
,
chaplaynes
&
sacrificers
to
offer
vnto
them
oblations
and
sacrifices
.
Moreouer
,
to
accomplishe
this
corruption
,
they
did
sacrifice
with
the
blood
of
innocents
,
offering
of
them
,
&
causing
them
to
passe
thorowe
the
fyer
of
purgatorie
in
the
valley
of
Tophet
.
Wherfore
(
for
the
abuse
committed
by
the
children
of
Israell
against
the
holy
sacraments
,
4.
Esdr.
1.
sacred
signes
&
sacrifices
ordeyned
of
God
)
it
was
sayde
vnto
them
by
the
prophetes
,
that
god
woulde
no
more
of
their
feasts
,
of
their
newe
Moones
,
of
their
circumcision
,
4.
Esdr.
1.
nor
of
their
sacrifices
celebrated
by
people
idolatrous
and
full
of
blood
.
When
the
vnserchable
wisedome
of
god
did
perceyue
the
hardnesse
&
infidelitie
of
the
people
of
Israell
,
which
did
euer
continue
to
commit
idolatrie
,
by
corrupting
the
holy
signes
,
sacramentes
,
&
sacrifices
,
in
place
of
acknowledging
the
infinite
goodnes
of
god
,
which
had
delyuered
them
from
the
Pharaonicall
tyrranny
,
whiche
had
nourished
them
in
the
Wildernesse
,
whiche
had
brought
them
into
the
fruitfull
lande
promised
vnto
them
.
And
which
so
many
tymes
had
succoured
them
in
the
warres
against
their
neighbours
,
the
Cananites
,
Moabites
,
Madianites
,
Philistines
,
Ammonites
,
Sirians
,
Sidonians
,
Sicyonians
,
&
other
enuious
people
:
Neuerthelesse
this
rude
people
did
continue
in
their
idolatries
taught
them
by
their
priests
,
sacrificers
,
kings
,
&
princes
,
without
tourning
to
the
trew
worshipping
of
one
onely
God
.
Wherefore
after
the
great
mercye
and
longe
tarying
of
the
iuste
Iudge
,
whiche
by
all
maner
corrections
would
haue
brought
agayne
his
people
by
diuine
vengeaunce
particulerly
,
as
by
reasyng
vp
of
warres
,
by
captiuitie
and
bondage
,
by
diuidyng
of
the
kyngdome
parted
betwene
Roboam
and
Hieroboam
,
the
successours
of
Salamon
plounged
in
the
depth
of
Idolatrye
,
by
inwarde
warres
amonge
the
people
diuided
,
and
by
other
scourges
accustomed
to
correcte
those
whome
God
doth
fauour
,
to
the
ende
to
bryng
them
to
hys
feare
and
obedience
.
In
the
end
thys
people
,
to
muche
hardened
,
and
waxed
olde
in
theyr
Idolatries
,
were
taken
into
miserable
bondage
,
vnder
the
tyrannye
of
Infidels
Assirians
,
4.
King
15
24
and
Idolatrous
Babilonians
,
theyr
realmes
quyte
ouerthrowen
.
But
wythin
a
lytle
whyle
after
,
that
,
thys
selfe
same
people
,
by
the
great
mercye
of
God
was
delyuered
from
the
handes
of
vnfaythfull
tyrauntes
,
was
set
agayne
at
lybertye
,
and
was
restored
to
theyr
lande
of
promyse
:
they
fell
agayne
to
theyr
Idolatries
more
then
euer
before
,
Iosephus
lib.
13.
cap.
18.
of
the
Iewes
antiquities
.
vnder
the
gouernement
of
theyr
Sacrificers
&
hygh
Priestes
,
whiche
ioyned
the
temporaltye
&
the
spiritualtie
so
together
,
that
they
were
clad
wyth
Scepter
Royall
and
Crowne
.
Then
succeded
the
heresyes
of
the
Phariseis
,
of
the
Saduces
,
Esseens
,
Gallileens
,
Masbutheens
,
Iosephus
in
the
boke
of
the
antiquities
of
the
iewes
.
Hemerobaptists
&
Samaritans
,
corrupted
by
the
diuersitie
of
straunge
nations
,
whiche
had
inhabited
&
subdued
the
countrey
of
Samaria
neare
vnto
Iudea
.
For
the
Babilonians
did
worshyp
for
theyr
god
Soccobenoth
,
the
Cutheens
&
Persians
hauing
for
theyr
God
Mergal
or
Mergel
,
the
Hematenses
called
vppon
theyr
god
Asima
,
the
Ananoys
dyd
worshyppe
theyr
god
Nebahaze
&
Thartace
,
the
Sepharuainenses
dyd
holde
vppon
theyr
gods
Adramelech
and
Anamelech
.
Vnto
the
whiche
gods
they
sacrificed
their
children
,
causyng
them
to
passe
thorowe
the
fyer
.
Thus
then
,
when
all
kynde
of
idolatrie
was
spred
among
the
Israelites
,
the
sacrifices
were
altogether
corrupted
,
the
priests
became
byers
&
sellers
couetous
,
tyrants
&
Idolaters
,
the
people
payed
tribute
to
the
tyrantes
of
Rome
,
theyr
countrey
of
Iudea
made
one
with
the
Prouince
ioyning
vnto
Siria
vnder
the
power
of
the
Romains
.
Iosephus
lib.
15.
cap.
3.
Iosephus
lib.
18.
cap.
3.
Eurrop
.
lib.
1.
cap.
12.
The
order
also
,
the
law
&
election
of
the
high
priests
was
corrupted
,
&
their
dignitie
abastarded
altogether
,
in
so
much
that
without
regard
of
the
Leuiticall
race
,
the
high
priests
were
appoynted
by
Consulls
or
Lieutenants
of
Rome
as
pleased
them
.
Genes.
49.
And
where
as
before
they
continued
during
their
lyues
,
now
they
chaunged
yerely
.
And
when
as
the
Scepter
was
taken
from
the
stocke
of
Iuda
,
&
her
kyngdome
quyte
ouerthrowen
,
as
before
it
was
prophecied
:
The
incomprehensible
greatnes
of
God
did
manifest
it selfe
by
his
sonne
begotten
before
all
worlds
,
which
did
so
humble
himselfe
,
that
he
tooke
humaine
fleshe
of
the
Virgins
wombe
to
redeme
his
people
,
and
restore
them
to
grace
before
God
.
For
as
in
Adam
by
his
breaking
and
abusing
of
the
holy
signe
geuen
vnto
hym
to
keepe
,
A
conferryng
of
Adam
with
Iesus
christ
.
all
the
lumpe
of
mankynde
was
corrupted
with
the
leuaine
of
synne
:
Euen
so
by
the
seconde
Adam
Iesus
Christ
we
are
by
grace
purged
from
our
offences
.
To
our
first
&
vniuersall
father
Adam
was
geuen
a
holy
signe
to
exercise
his
obedience
,
and
to
his
successors
was
geuen
other
holy
signes
,
sacrifices
&
sacraments
instituted
of
God
,
as
the
tree
of
lyfe
,
the
fruits
of
the
tree
of
knowledge
of
good
&
euyll
,
the
rainebowe
,
circumcision
,
the
lambe
without
blemishe
,
the
bread
without
leuain
,
the
cloud
,
the
fyrypillour
,
the
red
sea
deuided
,
the
heauenly
Manna
,
the
water
of
the
rocke
,
the
immolation
and
offering
of
beasts
for
sacrifices
,
the
arck
of
couaunt
,
the
Brasen
serpent
,
the
purging
water
,
the
temple
buylded
in
the
middest
of
the
holy
citie
:
All
which
sacred
signes
,
sacrifices
&
sacraments
,
wer
figures
of
that
whiche
was
accomplished
by
Iesus
Christ
.
Iesus
christ
the
tree
of
lyfe
.
Apoca.
2.
Rom.
11.
For
first
he
was
the
trew
tree
of
lyfe
planted
in
the
myddest
of
the
garden
of
God
,
in
whome
&
by
whome
we
which
were
bastarde
trées
are
grafted
and
set
,
to
the
obteyning
of
eternal
lyfe
:
he
hath
geuen
vs
the
keepyng
of
the
fruites
of
the
tree
of
wisedome
by
his
holy
ghospell
,
and
commaunded
vs
to
keepe
it
whole
without
abusing
,
without
corrupting
,
without
adding
or
diminishyng
,
in
payne
of
eternall
death
.
Rainebowe
.
He
hath
bene
as
the
celestial
Bow
bended
in
the
aire
to
assure
vs
of
the
bande
and
couenaunt
contracted
betwene
god
and
vs
that
we
shuld
be
no
more
drowned
in
the
floud
of
synne
.
He
was
circumcised
to
accomplish
the
law
in
himselfe
,
Circumcision
Gala.
4.
that
he
might
cut
away
the
foreskynne
of
our
harts
,
to
spoyle
vs
of
our
old
corrupted
skinne
in
Adam
.
The
burning
bushe
.
He
was
the
flame
in
the
burning
bush
,
taking
flesh
in
the
wombe
of
the
virgin
conceyued
by
the
grace
of
the
holy
ghost
,
without
the
séed
of
man
,
the
holy
virgin
as
the
bushe
,
remaining
neuertheles
perfect
&
vncorrupte
.
He
was
sacrificed
as
the
iust
and
innocent
Lambe
,
hys
blood
beyng
shed
to
preserue
vs
from
the
tyrranny
of
Sathan
,
Pascal
lambe
.
Iohn
.
1.
Hebr.
13.
and
to
open
vnto
vs
the
passage
into
the
land
of
promise
the
kyngdome
of
heauen
.
Bread
of
lyfe
.
Iohn
.
6.
He
is
the
trew
bread
which
came
downe
from
heauen
,
wythout
leuaine
,
without
corruption
,
and
spotte
,
whereof
we
muste
eate
for
our
spirituall
nourishement
,
to
the
ende
we
maye
celebrate
the
feast
of
the
Pharaonicall
passage
in
the
lande
of
libertie
.
He
was
the
cloude
,
1.
Corin.
5.
The
cloude
,
fyry
pillour
&
red
sea
.
the
f●rye
Pyllour
,
the
redde
Sea
deuided
,
whyche
hathe
conducted
vs
,
whyche
hath
delyuered
vs
from
the
handes
of
oure
enemyes
,
oute
of
whose
syde
opened
,
1.
Cor.
10.
Iohn
.
19.
came
bloode
and
water
for
oure
saluation
and
redemption
.
The
heauenly
Manna
,
the
rock
flowing
water
of
lyfe
.
1.
Corin.
10.
He
was
the
heauenly
Manna
sent
from
heauen
to
nouryshe
vs
for
euer
,
and
the
true
rocke
from
whence
flowed
water
to
quenche
the
thrust
of
al
those
for
euer
which
thrust
and
beleue
in
him
.
It
was
he
that
made
the
sacrifice
of
health
for
the
defacing
of
our
synnes
,
Sacrifice
.
Heb.
7.8.9.10
the
sacrificer
and
sacrifice
,
the
offering
&
offerer
abiding
for
euer
,
a
sacrificer
at
the
ryght
hand
of
God
hys
father
.
He
entered
into
the
heauenly
sanctuary
,
buylded
not
with
the
handes
of
men
,
Heb.
9.
but
with
the
hand
of
God
.
He
was
the
trew
arcke
of
couenaunt
&
appoyntment
,
The
arcke
of
witnes
.
by
the
which
god
did
manifest
&
declare
his
oracles
and
in
the
which
he
did
rest
to
accomplishe
his
diuine
and
incomprehensible
misteries
.
He
was
as
the
brasen
serpent
fastened
to
the
crosse
,
Brasent
serpent
.
Iohn
.
3.
to
geue
health
to
the
sickennesse
of
all
those
which
did
tourne
toward
hym
,
&
beholde
him
in
faith
.
temple
of
god
Iohn
.
2.
He
was
the
trew
temple
of
God
wherin
the
holy
ghost
doth
dwell
,
in
whome
and
by
whom
one
god
in
trinitie
is
worshipped
.
He
was
the
true
&
holy
sacrifice
whereof
was
made
the
purgyng
water
for
the
cleansing
of
all
spotts
,
The
hoste
&
holy
water
.
hauynge
by
his
owne
ashes
,
that
is
by
hys
owne
body
offered
vp
,
Iohn
.
19.
sprinckeled
&
watered
with
water
issuing
out
of
his
side
,
all
people
beleuing
in
him
.
The
ceremoniall
law
being
thus
accomplished
not
by
fygures
,
but
really
executed
by
th
incarnation
,
death
,
&
resurrection
of
Iesus
Christ
,
our
sauiour
,
our
mediatour
,
our
euerlasting
sacrificer
,
&
mercy
obteyner
,
the
infinite
goodnes
of
God
was
yet
more
manifested
by
the
new
band
,
Hebr.
9.
new
couenaunt
&
new
comming
of
the
sonne
of
God
incarnate
:
Rom.
8.
For
by
his
new
testament
confirmed
by
the
death
of
the
testator
,
he
hath
made
vs
fellow
heyres
&
inheritours
of
the
kingdome
of
heauen
with
God
.
For
assuraunce
of
this
heauenly
succession
gotten
to
vs
by
grace
,
after
that
he
had
finished
the
ceremoniall
lawe
,
and
abolished
the
same
(
as
we
haue
shewed
)
by
the
sacrifice
perfectly
made
by
the
euerlastyng
Sacrificer
,
there
were
left
vnto
vs
two
sacred
signes
and
holy
sacraments
,
S.
Augustine
in
his
3.
boke
of
the
christian
doctrine
.
chapter
.
9.
wherein
God
hath
vsed
more
fauour
and
more
speciall
grace
,
than
euer
he
dyd
before
his
incarnation
,
in
this
that
he
hath
delyuered
vs
from
the
seruile
lawe
of
circumcision
,
of
difference
of
meates
,
and
of
diuers
sacrifices
ordeyned
in
the
fyrste
churche
of
the
Israelites
,
and
in
dischargynge
vs
of
this
heauye
burthen
,
he
hathe
so
muche
the
moore
comforted
vs
in
ordeyning
vnto
vs
for
a
memorye
and
remembraunce
of
our
regencration
and
lyfe
euerlastyng
,
two
holy
sacramentes
,
vnder
two
holye
sygnes
.
Sacramentes
of
the
newe
testament
.
To
witte
,
the
water
of
Baptisme
,
and
the
bread
,
and
wyne
,
for
the
partakyng
of
hys
bodye
,
and
that
hys
grace
myght
extend
to
all
nations
,
God
dyd
choose
those
tokens
and
sygnes
whyche
were
moste
common
and
easye
.
For
Circumcision
was
a
speciall
marke
for
Abraham
and
hys
posteritie
,
the
which
Circumcision
other
nations
were
not
accustomed
to
vse
,
althoughe
Herodote
a
Gréeke
in
the
history
which
he
writeth
of
the
maners
of
the
Egiptians
,
Herod
lib.
2.
doth
attribute
vnto
them
the
custome
to
circumcise
,
especiallye
their
Priestes
.
But
it
is
easie
to
coniecture
,
that
he
had
heard
speaking
of
the
Iewes
dwelling
in
Egipt
for
the
space
of
foure
hundred
and
thirtie
yeres
obseruing
the
circumcision
.
A
comparing
of
the
circumsion
with
baptisme
.
Exod.
12.
Moreouer
the
Circumcision
was
ordeyned
for
the
men
only
,
and
not
for
the
women
:
there
was
also
a
day
set
for
Circumcision
,
the
eyght
day
after
the
natiuitie
:
&
the
cutting
of
the
skynne
was
paynefull
and
greuouse
.
Genes
17.
But
the
grace
of
God
hauing
abolyshed
,
by
his
incarnation
and
perfect
sacrifice
,
the
rigour
of
the
ceremoniall
lawe
,
as
well
for
the
difference
of
meates
as
of
dayes
,
hath
left
vnto
vs
by
his
new
wyll
and
couenaunt
,
the
holy
signe
of
water
common
to
all
,
aswell
men
as
women
,
Num.
19.
without
difference
of
dayes
,
and
in
this
holye
sacrament
the
chyld
baptized
féeleth
no
grief
,
as
he
did
féele
in
cutting
of
the
skynne
.
This
signe
of
water
,
to
represent
vnto
vs
the
purging
and
cleansing
of
our
sinnes
by
the
bloude
of
Iesus
Christ
,
was
common
not
onely
to
the
Iewes
,
which
were
wont
to
vse
their
cleansing
water
,
but
also
to
the
Gentils
and
all
nacions
who
had
in
vse
the
cleansyng
and
washynge
with
this
water
called
Lustrale
&
Expiatorye
,
as
may
appear
by
reading
of
auncient
histories
.
To
the
ende
then
that
the
grace
of
god
,
by
Iesus
Christ
might
extend
to
all
the
worlde
generally
,
to
all
nations
,
countreys
&
prouinces
,
as
well
circumcised
as
vncircumcised
,
Iewes
as
Gentilles
,
god
did
choose
the
signe
of
water
moste
common
,
so
muche
the
more
applying
it
to
the
commoditie
of
man
to
draw
hym
to
feare
&
obedience
.
By
the
which
signe
he
instituted
the
holy
sacrament
of
baptisme
,
for
a
note
&
assured
marke
of
our
regeneration
,
&
purifiyng
represented
sacramentally
by
the
vertue
of
the
holy
ghost
,
Titus
.
3.
Galath.
3.
in
the
which
sacrament
god
doth
assist
&
assure
vs
to
be
borne
a
newe
and
made
one
with
Christ
Iesus
,
to
be
renued
and
made
members
of
his
members
,
and
that
he
wyll
receyue
vs
as
clad
and
incorporate
into
him
&
by
him
.
Lyke
reasons
might
be
brought
for
the
other
holy
sacrament
ordeyned
of
god
by
his
newe
testament
,
to
witte
,
Sacrament
of
the
holy
supper
of
iesus
Christ
.
of
bread
and
wyne
.
Which
signes
,
tokens
figures
and
notable
formes
,
all
nations
haue
bene
accustomed
to
vse
in
their
sacrifices
,
oblations
,
and
ceremonies
,
concerning
their
religions
,
aswell
circumcised
as
vncircumcised
,
aswell
Iewes
as
Gentils
.
Also
the
two
kyndes
of
foodes
for
the
nourishment
of
man
are
contayned
vnder
bread
and
wyne
.
For
these
causes
our
good
god
desyring
to
draw
vnto
him
all
nacions
,
to
norishe
and
minister
most
necessary
foode
vnto
them
,
did
institute
the
communion
of
the
body
and
blooud
of
our
sauour
Iesus
Christ
vnder
the
formes
,
holy
signes
,
and
sacraments
of
bread
&
wyne
.
For
as
we
are
assured
by
the
mark
and
element
of
water
in
baptisme
to
be
regenerate
and
renued
in
the
bodye
and
bloode
of
Iesus
Christ
represented
by
the
sacrament
of
holy
water
,
by
the
vertue
of
the
holy
ghost
.
Euen
so
are
we
nourished
by
the
communion
of
his
bodye
and
bloode
represented
reallye
by
the
bread
and
Wyne
consecrated
for
spirituall
foode
and
nourishment
euerlasting
and
quickening
by
the
power
of
the
holye
Ghost
.
Wherein
God
fauoured
vs
muche
in
discharginge
vs
of
bloody
sacrifices
ordeyned
in
the
first
churche
of
the
Israelits
,
whiche
were
wont
to
be
charged
with
many
and
diuers
sacrifices
celebrated
with
the
sheding
of
the
bloode
of
earthly
beasts
,
after
the
diuersitie
of
offences
,
and
persons
offendynge
.
All
whyche
sacrifices
were
ended
,
and
put
awaye
by
the
shedynge
of
the
bloode
of
the
iuste
and
innocent
Lambe
,
Heb.
9
,
Iesus
Christ
,
whiche
by
hys
perfecte
sacrifice
hath
vtterlye
abolysshed
all
other
sacrifyces
reseruynge
vnto
hym selfe
the
dignitie
of
the
great
and
euerlastynge
sacrificer
,
sittyng
at
the
ryghte
hande
of
God
hys
father
.
But
he
hath
fauoured
vs
so
muche
,
that
in
place
of
the
abolyshed
sacrifices
,
he
hath
instituted
the
two
holye
sacramentes
before
mencioned
to
assure
vs
of
our
regeneration
,
our
purgynge
,
our
adoption
,
our
nouryshement
,
and
eternall
lyfe
geuen
vs
by
the
blood
of
our
sauiour
Iesus
Christ
.
But
as
the
Israelites
to
grosse
,
Corruption
of
the
Sacramentes
.
and
carnall
,
dyd
rest
in
the
exterior
signes
,
corruptynge
the
trewe
vse
of
the
sacramentes
and
sacrifices
geuen
vnto
them
of
God
.
Euen
so
lyke
abuse
,
yea
,
greater
corruptions
,
are
come
vnto
oure
two
holye
Sacramentes
lefte
vnto
vs
by
the
newe
testament
of
Iesus
Christ
,
for
the
sacrament
of
Baptisme
succeded
in
the
place
of
Circumcision
,
man
(
conceyued
of
corrupted
clay
)
would
not
be
contented
with
Gods
holye
institution
:
But
some
haue
brewed
&
corrupted
the
vse
of
the
holy
sacrament
of
baptisme
with
adiurations
&
coniurings
,
Sacrament
of
Baptisme
corrupte
.
iuggling
of
salt
,
of
oyle
,
of
tapers
,
creame
,
blowings
,
hoodes
,
or
biggyns
,
with
an
infinite
number
of
crosses
,
on
the
forehead
,
on
the
eyes
,
on
the
nose
,
on
the
backe
,
on
the
breste
,
Theodor
in
his
booke
of
the
fables
of
heretikes
.
on
the
shulders
,
and
on
the
mouth
,
to
chase
away
Deuills
.
For
the
Massalians
heretikes
authours
of
coniuring
and
crossing
,
do
says
that
the
chylde
borne
is
accompanied
with
his
spirit
or
deuill
,
Ca.
sine
:
Ca.
postquam
de
consecratione
distinct.
4.
which
can
not
be
chased
awaye
but
by
adiuration
and
coniuring
.
And
for
this
cause
this
holy
sacrament
of
Baptisme
hath
bene
corrupted
so
farre
,
that
they
haue
added
therevnto
strang
termes
of
the
Syrian
language
,
Ephetath
.
per
Satyr.
2.
with
spittell
and
purging
snyuell
.
What
greater
corruption
coulde
there
be
described
then
these
abhominable
inuentions
?
as
if
the
blood
of
Iesus
Christ
had
not
bene
sufficient
for
our
regeneration
and
purgation
?
Gala.
3.
Ephe.
4.
1.
Cor.
15.
And
as
yf
God
had
not
bene
of
power
sufficient
to
perfect
and
regenerate
vs
by
the
holye
signe
of
water
representing
the
blood
of
Iesus
Christ
,
if
there
were
not
spittel
coniured
snyuell
,
oyles
,
salt
,
biggyns
,
creame
,
tourches
or
tapers
,
or
milke
,
or
honny
inuented
by
other
heretikes
.
Other
more
subtill
Magicians
,
Tertulian
in
his
booke
of
the
crouned
souldier
.
Pithagorians
,
instructed
in
the
Massalian
doctrine
,
haue
added
moreouer
to
pronunce
twenty
times
ouer
the
man
child
presented
to
Baptisme
the
name
of
a
Deuill
(
which
they
saye
)
doth
accompanie
him
,
by
that
meanes
to
adiure
and
coniure
him
away
.
And
at
the
Baptisme
of
a
wenche
,
to
saye
the
same
thirtie
times
.
Was
there
euer
such
detestable
corruption
in
the
sacrament
of
circumcision
?
Wherefore
(
O
Massalians
)
haue
you
brued
your
oyles
,
in
the
holy
sacrament
of
Baptisme
?
Folowing
the
heresye
of
Marcus
&
Marcosus
,
Epipha
.
lib.
1.
tom.
3.
heres.
34.
which
commaunded
to
annoynt
the
children
that
were
to
be
baptized
.
The
holy
signe
of
water
instituted
by
the
hand
of
God
,
was
it
not
sufficient
to
represent
the
precious
blood
of
Iesus
Christ
for
our
regeneration
&
purification
,
without
bruing
of
greses
,
of
oyles
,
of
spittell
,
&
other
minglings
inuented
by
the
corruptors
of
the
holy
sacraments
?
The
body
&
bloud
of
Iesus
Christ
wherewith
we
be
clade
by
the
holy
water
of
Baptisme
,
was
it
not
sufficient
to
preserue
vs
from
all
tempests
without
borowing
of
biggins
and
crisomes
?
And
for
an
other
more
great
corruption
&
abuse
it
was
permitted
vnto
wemen
to
baptise
,
Tom.
1.
Epipha
.
lib.
1.
heres.
42.
&
lib.
2.
tom.
1.
heres.
49.
folowinge
the
error
of
the
Marcionists
,
Quintilians
,
Cataphriges
,
Montanistes
,
Pepuzians
,
Priscillians
&
Artotirites
.
Was
it
euer
permitted
vnto
wemen
by
the
law
of
god
to
administer
the
holy
sacramentes
or
sacrifice
instituted
in
the
first
church
of
the
Isralites
,
or
in
the
newe
testament
of
Iesus
Christ
.
In
the
History
of
Moises
it
is
resited
,
Exod.
4.
how
that
his
wife
Sephora
,
moued
with
a
womanly
rage
,
toke
the
stone
or
knife
wherwith
she
circumcised
her
sonne
,
but
it
is
not
writen
that
she
,
or
any
other
her
like
,
hath
at
any
time
ben
permitted
to
minister
the
holy
sacraments
.
By
suche
corruptions
of
the
holy
sacrament
of
baptisme
,
Many
heresies
haue
sprong
vp
by
Catabaptists
Anabaptistes
Antipedobaptists
&
other
heritiks
,
&
scismaticks
,
which
not
contented
with
the
pure
&
sincere
institution
of
god
did
more
rest
in
the
outwarde
signes
than
in
that
which
by
them
was
represented
in
spirit
.
He
that
desireth
to
know
more
particulerly
the
abuses
&
corruptions
inuented
at
diuers
tymes
by
diuers
humurrs
of
men
,
let
him
read
our
ecclesiasticall
commentaries
.
It
remaineth
presently
to
come
to
the
corruptions
of
the
other
holy
sacrament
of
the
supper
&
communion
of
the
body
&
blood
of
Iesus
Christ
.
By
this
short
discourse
a
man
may
clerely
know
how
variable
&
fraile
man
is
,
alwais
hauing
abused
the
grace
of
god
.
For
like
as
from
the
beginning
of
the
law
&
instruction
geuen
vnto
them
,
the
people
of
Israel
did
euer
corrupt
the
true
vse
of
sacrifices
,
holy
signes
&
sacraments
ordeined
of
god
:
euen
so
is
it
come
to
passe
of
of
the
law
of
god
by
Iesus
christ
,
hauing
instituted
the
maner
to
communicat
his
body
&
blood
vnder
the
figures
&
holy
signes
of
bread
&
wine
.
The
which
holy
sacrament
was
abused
in
the
time
of
the
apostles
by
the
corinthians
:
Against
whom
the
holy
apostle
did
writ
epistilles
,
Sacrament
of
the
supper
corrupted
.
1.
Cor.
11.
to
the
end
to
bringe
them
to
the
true
and
sincere
obseruacion
of
thys
holy
Sacrament
.
Let
no
man
therefore
hereafter
thinke
it
straunge
yf
the
successours
of
the
Apostles
from
tyme
,
to
tyme
haue
corrupted
the
true
vse
of
this
holy
Sacrament
.
And
the
more
they
were
distaunt
from
the
time
of
the
Apostles
of
Iesus
Christe
,
the
more
they
fell
into
corruption
:
Yea
abhominable
:
turnyng
the
vse
of
the
Sacrament
into
a
depth
of
Idolatry
.
First
into
what
contention
,
fell
the
church
that
was
next
vnto
the
apostles
,
Ecclesiasticall
historie
,
about
the
determining
of
the
dayes
wherin
the
holy
sacrament
shuld
be
celebrated
?
Sabatius
the
heretik
did
institute
the
celebration
of
Easter
with
vnleauened
breade
after
the
maner
of
the
Iewes
.
Histo.
tripart
.
lib.
9
ca.
37.
&
lib.
11.
cap.
5
Certaine
of
hys
secte
dyd
ordayne
the
vse
of
the
holy
Sacrament
to
be
celebrated
the
.xiiij.
Euseb.
lib.
5.
cap.
24.
Histo.
tripart
.
lib.
9.
cap.
38
&
39
,
Moone
,
as
the
Iewes
did
.
It
is
sayd
,
there
were
of
this
sect
Policrates
bishop
of
the
Ephesians
,
philip
Hieropolitain
Policarp
,
Truseas
Melite
and
Narcissus
,
bishop
of
Ierusalem
.
Of
the
contrary
opinion
were
,
Victor
bishop
of
Rome
,
&
Eluther
his
predicessor
,
with
Theophile
bishop
of
Palestine
.
This
contention
continued
more
than
three
hundred
yeres
after
the
Apostles
.
Some
celebrated
the
feast
of
Easter
after
the
Equinoxall
,
when
the
Sunne
did
enter
into
the
signe
of
Aries
.
Other
obserued
the
moneth
Xanthisoe
,
called
by
the
Romains
Aprill
.
Some
sayed
(
to
witte
)
the
Quartodecimans
,
that
it
was
instituted
by
Sainct
Iohn
,
to
celebrate
in
the
xiiij
.
Moone
.
Others
aduaunced
them selues
to
be
taught
by
Sainct
Peter
,
whereas
yet
there
was
no
euident
appearaunce
of
any
thing
.
The
Montanists
Phrygians
condempned
the
Quartodecimans
obseruers
of
the
course
of
the
Moone
,
and
that
they
ought
to
order
them selues
by
the
course
of
the
Sunne
,
beginning
at
the
Equinoxall
in
Primtyde
:
And
by
this
meanes
they
celebrated
the
eyght
Ides
of
Aprill
,
which
is
the
.xiiij.
day
of
the
sayde
moneth
.
Prouided
that
it
fell
vppon
Sondaye
.
There
was
not
onely
contention
for
the
vse
of
the
sacraments
in
what
dayes
it
shoulde
be
celebrated
,
Eues
.
lib.
5.
cap.
4.
but
also
there
was
great
diuision
among
the
Christians
for
ceremonies
inuented
to
prepare
them selues
to
receyue
the
same
worthely
.
For
some
(
as
the
Romains
)
dyd
keepe
the
fast
three
weekes
before
Easter
.
The
Illyriens
and
all
Grece
with
the
Alexandrians
did
ordeyne
a
Lent
to
faste
sixe
weekes
.
Others
ordeyned
vij
.
weekes
of
fasting
,
leauing
of
from
fyue
dayes
to
fyue
dayes
.
More
and
more
to
corrupt
the
holy
sacrament
of
the
supper
,
there
was
restored
another
Iudaicall
ceremony
,
Histo.
tripart
.
cap.
8.
by
the
differencie
of
meates
.
For
some
(
duryng
the
tyme
of
fast
)
forbad
eatynge
of
fleshe
and
fishe
.
Other
forbad
eating
of
fleshe
onely
,
permitting
to
eate
fishe
and
foules
,
whyche
they
sayde
(
accordynge
to
Moyses
)
dyd
take
parte
of
the
substaunce
of
the
water
.
Some
also
dyd
ordeyne
to
eate
drye
bread
and
water
only
.
Others
fasted
till
noone
without
distinction
of
meates
.
And
to
be
shorte
,
there
was
in
the
beginning
an
infinite
number
of
customes
&
corruptions
in
the
vse
of
the
holy
sacrament
of
the
supper
,
by
ceremonies
brought
in
by
the
difference
of
dayes
and
meates
,
abrogated
&
put
away
by
the
grace
and
lawe
of
Iesus
Christ
.
But
was
there
euer
any
holy
Apostle
of
god
,
Colos.
2.
Galath
.
4.
Heb.
7.
which
euer
left
in
writing
any
lawe
or
commaudement
,
for
the
distinction
of
dayes
or
meates
,
to
celebrate
the
holy
supper
of
Iesus
Christ
?
Their
intention
was
not
to
institute
a
religion
of
feasts
&
a
distinction
of
daies
and
meates
,
but
their
doctrine
did
tend
onely
to
teach
good
life
,
&
the
true
worship
of
one
god
onely
.
Wherefore
we
must
néeds
conclude
that
the
ceremonie
&
feast
of
Easter
,
to
celebrate
the
supper
of
our
Lorde
God
,
Histo.
tripart
.
lib.
9.
cap.
38
is
proceded
of
mere
custome
.
For
none
of
the
Apostles
hathe
lefte
anye
thynge
in
wrytynge
touchyng
the
same
.
To
moderate
such
dissentions
&
corruptions
many
counsells
were
assembled
,
one
at
Sangaria
in
Bytine
by
the
which
(
to
auoyde
al
contentions
)
it
was
permitted
to
euery
one
to
celebrate
Easter
when
he
would
.
Euseb.
lib.
5.
chap.
23.
Another
counsell
was
holden
at
Cesaria
by
Theophile
bishop
of
that
place
,
and
by
Narcissus
bishop
of
Ierusalem
.
Another
counsell
in
Achaye
.
And
another
counsell
was
holden
at
Rome
,
by
Victor
bishoppe
of
that
place
.
In
the
yere
of
Christ
.
114.
After
these
litle
corruptions
,
there
succeded
greater
from
tyme
to
tyme
,
according
vnto
the
humours
&
affections
of
the
bishoppes
of
Rome
,
Platine
Sabellie
.
Alexander
the
first
of
that
name
,
being
come
to
be
superintendant
of
the
Romaine
churche
,
the
first
of
the
successors
of
the
Apostles
of
Iesus
Christ
,
and
also
the
first
of
the
corrupters
of
the
holy
sacrament
of
the
supper
,
ordeyned
to
mixe
water
with
the
wyne
before
the
communion
:
wherin
he
ment
to
reforme
the
ghospel
of
Iesus
Christ
,
which
had
instituted
the
communion
of
his
body
&
bloode
,
to
be
vnder
two
kyndes
bread
and
wyne
,
but
Alexander
added
a
thirde
kynde
(
to
say
)
water
.
Euseb.
lib.
3.
cap.
27.
&
lib.
6.
cap.
14.
He
restored
also
the
Iudaicall
ceremonie
of
vnleauened
bread
(
called
swete
bread
)
to
celebrate
the
Easter
as
the
Iewes
did
.
Followyng
therein
the
Ebionites
,
which
taught
that
the
ceremoniall
law
of
Moyses
was
necessarye
for
saluation
:
as
also
Symmachus
an
heretike
in
Palestine
had
taught
.
If
Iesus
Christ
was
circumcised
to
accomplish
the
ceremoniall
law
,
is
it
therefore
needfull
for
vs
to
be
circumcised
?
Moreouer
if
it
pleased
him
(
to
accomplish
the
ceremoniall
law
)
to
vse
in
the
dayes
of
swete
bread
,
vnleauened
bread
:
Is
it
therefore
necessary
to
tourne
agayn
vnto
the
rigour
of
this
ceremonie
abrogated
by
the
sacrifice
perfectly
ended
by
Iesus
Christ
?
Cel.
lib.
39.
cap.
21.
In
what
place
of
the
holy
gospel
cold
Alexander
euer
finde
to
mixe
water
with
the
wyne
?
And
for
to
bynde
Christians
to
vnleauened
bread
,
is
it
of
any
more
value
,
than
his
inuention
,
to
chase
away
deuills
with
water
salted
&
coniured
?
And
as
touching
his
coniured
water
ordeyned
by
him
,
we
wyll
shewe
hereafter
that
the
original
thereof
came
from
Neuma
Pompilius
the
great
coniurer
and
Romaine
Idolater
.
But
as
for
the
mingling
of
the
water
with
wyne
,
that
shoulde
séeme
to
be
taught
by
the
religion
of
the
ancient
Idolaters
,
which
were
wont
in
celebrating
their
sacrifices
,
in
one
chalyce
to
consecrate
the
water
with
the
bread
,
specially
in
the
feast
dedicated
to
the
Sunne
,
which
the
Persians
did
worship
,
called
of
them
Mythros
.
Iustin
in
his
apologie
.
And
in
the
feast
also
of
Nephalies
water
was
vsed
for
the
sacrifice
.
According
to
this
comparison
,
Iustin
martyr
maketh
relation
of
the
custome
obserued
amonge
the
Idolators
,
&
Christians
,
for
the
bread
,
wyne
,
&
water
consecrated
.
By
the
one
,
that
is
to
say
by
the
Idolatours
,
in
the
name
of
theyr
Idolles
:
&
by
the
Christians
in
the
name
of
theyr
trewe
God
.
Alwayes
this
first
corruption
in
the
vsage
of
the
holye
sacrament
by
the
minglynge
of
water
with
wyne
beyonde
the
commaundement
&
ordinannce
of
God
,
Inno.
lib.
4.
cap.
5.
did
not
continue
without
controuersie
:
For
the
Greekes
were
of
a
contrarye
opinion
,
that
it
was
not
necessarye
to
mixe
water
with
wyne
,
and
that
they
would
not
followe
the
corruption
of
Alexander
.
Amarcanus
was
of
the
same
aduice
that
Alexander
was
:
saying
that
it
was
necessarye
to
mingle
it
with
water
.
The
subtill
Sophiste
Scot
doeth
affirme
absolutelye
that
it
is
not
necesssarye
the
water
to
bee
myngled
wyth
the
Wyne
,
because
(
sayeth
he
)
it
cannot
be
chaunged
and
transsubstanciated
into
bloode
yf
fyrste
it
be
not
chaunged
into
Wyne
.
Other
moore
ingenious
woulde
rather
interpretate
the
institution
of
Alexander
,
saying
the
Wyne
to
be
conuerted
into
blood
,
but
as
for
the
water
,
it
was
transsubstantiated
into
the
water
whiche
came
out
of
the
syde
of
Iesus
Christ
.
S.
Augustine
in
his
boke
of
the
relikes
chapter
.
26.
&
64.
This
first
corruption
of
Alexander
did
geue
occation
of
many
other
to
succede
.
for
some
inuented
greater
brueyngs
to
mingle
it
with
blood
drawen
out
of
yonge
infants
to
mixt
with
the
bread
of
t
holy
supper
of
Iesus
Christ
,
as
the
Cataphriges
,
which
began
a
kynde
of
transubstantion
of
wyne
into
blood
really
&
corporally
.
Epipha
.
lib.
2.
Tom.
1.
heres.
49.
Some
other
adioyned
therevnto
chease
called
Artotirites
,
that
is
to
say
,
chease
bread
.
Others
also
abusing
this
sacrament
,
in
steed
of
wyne
tooke
water
,
vnder
pretence
of
moore
greater
abstinence
.
Other
ordeyned
to
temper
the
bread
with
wyne
,
which
the
Massalians
doe
yet
holde
in
their
missall
sacrificers
.
For
another
more
detestable
corruption
of
the
holy
sacrament
,
some
bishops
of
Rome
haue
forbidden
their
Massalian
sacrificers
to
minister
vnto
the
christen
people
(
which
they
call
laye
)
the
body
of
Iesus
Christ
vnder
both
kinds
,
but
only
vnder
the
holy
signe
of
bread
,
and
not
of
wine
,
the
which
they
kept
for
the
Priestes
Massalians
sacrificers
.
Math.
29.
Marc.
14.
Luc.
22.
1.
Cor.
11.
Is
not
this
corruption
directly
against
the
holy
gospell
&
institution
of
the
supper
of
Iesus
Christ
which
hath
ordeyned
and
commaunded
all
faythfull
to
eate
his
bodye
&
drynke
his
blood
.
When
he
toke
the
cuppe
vsed
he
not
these
proper
termes
,
drynke
al
of
this
wyne
in
memory
&
remembrance
of
my
bloode
shed
.
Hath
he
vsed
anye
other
tearmes
for
eating
of
hys
bodye
by
the
figure
of
bread
,
than
he
hath
done
for
drynkyng
of
hys
bloode
by
the
sygne
of
wyne
?
If
one
should
compare
herewith
the
holy
signe
ordeyned
of
god
in
the
church
of
the
Israelites
,
a
figure
of
the
communion
of
the
body
of
Iesus
christ
(
which
was
the
pascal
lambe
)
the
fleshe
whereof
was
commaunded
to
be
eaten
of
all
persons
wythout
exception
,
for
as
muche
as
they
were
circumcised
:
Was
there
euer
anye
difference
in
the
eatyng
of
the
pascall
Lambe
,
and
celebratyng
of
the
Passeouer
of
the
Iewes
amonge
the
Leuites
of
the
stocke
of
the
Priests
and
the
other
common
people
?
For
another
detestable
corruption
,
the
Massalians
haue
instituted
by
theyr
missall
Idolatries
,
to
sacrifice
and
offer
the
body
and
blood
of
Iesus
Christ
,
in
reiterating
(
by
that
meanes
)
the
sacrifice
of
Iesus
Christ
perfectly
ended
,
and
can
not
be
done
againe
:
for
that
it
was
not
after
the
order
of
Aaron
,
but
after
the
order
of
Melchisedech
,
1.
Cor.
11.
an
euerlasting
sacrificer
,
who
hath
left
no
successor
.
Also
the
holy
apostle
when
he
admonished
the
Corinthians
reuerently
to
celebrate
the
supper
of
Iesus
Christ
,
dyd
he
commaunde
them
to
sacrifice
?
No
,
but
to
communicate
and
eate
together
the
body
and
blood
of
Iesus
Christ
.
The
beginning
of
the
holy
supper
was
not
to
kyll
,
offer
,
and
ordeyne
a
sacrifice
,
to
offer
to
God
:
But
onelye
to
eate
and
drynke
at
the
holy
feast
prepared
for
vs
by
Iesus
Christ
the
euerlasting
sacrifice
and
euerlasting
sacrificer
,
whiche
hath
reserued
vnto
him selfe
onely
this
eternall
priesthode
.
And
yet
neuerthelesse
hath
lefte
his
holye
institution
a
banquet
ordeined
for
vs
of
bread
&
wine
representing
hys
body
and
blood
.
After
the
corruptions
abouesayde
,
Sathan
the
diligent
Babilonicall
buylder
imployed
al
his
forces
&
strengthes
,
to
buyld
an
inuincible
fortresse
of
Idolatrie
:
to
the
end
to
fight
against
&
vtterly
throw
downe
the
kingdome
of
Iesus
Christ
,
when
he
did
enterprise
the
buildyng
of
the
Masse
to
be
brought
in
,
in
the
place
of
the
holy
sacrament
of
the
supper
,
as
we
will
briefly
and
so
clearely
declare
,
that
the
moste
hard
hearted
Pharisies
(
made
olde
in
their
auncient
Idolatries
)
shall
acknowledge
by
the
veritie
of
histories
their
errours
and
abhominable
heresies
.
Before
the
painting
out
of
this
Maze
of
error
(
whereinto
the
Massalians
are
plunged
)
I
haue
thought
it
necessarye
,
briefly
to
discouer
the
auncient
religion
of
the
Romaines
,
the
reigne
of
the
occidental
empire
,
&
of
the
emperors
which
haue
exercised
both
the
temporal
office
,
&
the
dignitie
of
the
great
bishops
supertendents
of
the
religion
&
church
of
Rom.
All
other
(
as
well
as
I
)
shall
confesse
that
the
Romaine
religion
all
together
for
the
moste
part
to
haue
bene
instituted
by
Neuma
Pompilius
the
seconde
kyng
of
the
Romains
,
Titenile
lib.
1
Decad.
1.
Funestral
in
his
boke
of
magistrats
of
Rome
.
about
700
yeres
before
the
incarnation
of
Iesus
Christ
.
Then
were
instituted
the
bishops
whiche
afterwarde
were
broughte
to
a
certayne
number
,
vnto
foure
,
than
the
number
was
augmented
to
eyght
,
and
by
Sylla
to
fyftene
.
In
the
colledge
of
bishoppes
there
was
one
chiefe
bishoppe
,
which
was
chosen
by
the
other
lesse
bishoppes
of
the
same
order
and
dignitie
,
lyke
as
the
lytle
byshoppes
purple
Cardinals
haue
practised
the
election
of
the
great
Romain
bishoppe
,
of
their
estate
order
and
dignitie
.
This
Pompilian
religion
hath
bene
so
well
obserued
by
the
Romaines
from
the
father
to
the
sonne
,
that
it
hath
bene
impossible
to
destroye
and
plucke
vp
the
same
,
but
hath
continued
to
this
daye
,
as
euerye
one
may
easly
perceiue
by
this
litle
collection
.
To
confirme
this
poynt
there
is
none
that
can
be
ignoraunt
,
which
lusteth
to
read
the
Romaine
histories
,
that
before
the
incarnation
of
Iesus
Christ
there
was
not
one
King
,
Consul
,
Dictator
,
or
Romaine
Emperour
instructed
in
the
law
of
God
.
But
all
were
Idolaters
,
&
Infidels
,
folowing
the
religion
of
Neuma
Pompilius
the
coniurer
.
And
that
more
is
,
after
the
incarnation
of
Iesus
Christ
,
for
the
space
of
300
yeres
or
there
abouts
,
there
was
no
Emperour
,
Euseb.
in
hys
boke
of
the
church
historye
the
yeres
of
Christ
.
34.
68.
94.
112.
113.
167
,
202
,
238
,
254
,
257
,
276
,
&
292.
nor
Romain
councell
which
would
change
his
religion
to
embrace
the
lawe
of
Iesus
Christ
.
But
contrariwise
they
haue
laboured
with
toothe
and
nayle
to
exercise
all
kynde
of
crueltie
agaynst
the
churche
of
Iesus
Christ
,
as
the
ecclesiasticall
histories
do
largely
declare
,
painting
out
great
persecutions
vnder
the
great
Romain
bishops
,
to
wit
,
Claud.
Tiber.
Nero
,
Claud.
Domitian
Nero
,
Fla.
Domitian
,
Traian
,
Elie
Hadrian
,
Antonian
Phisopher
,
Septime
Seuere
,
Iul.
Maximus
,
Max.
Quin.
Traian
,
Dece
,
Licime
,
Valerian
,
Valere
Aurelian
&
Diocletian
.
Al
which
were
emperours
and
gouerned
the
empire
&
romain
religion
for
300
yeres
after
the
incarnation
of
Iesus
Christ
,
and
in
their
moneyes
,
sepultures
,
monuments
,
tytles
and
autentique
letters
,
did
holde
the
name
of
great
bishops
&
high
priests
,
as
diligently
is
gathered
in
a
booke
of
the
antiquities
of
Rome
,
wherein
be
described
the
Images
,
moneyes
,
&
monumentes
,
of
the
auncient
Emperours
of
Rome
,
In
the
booke
intituled
the
discourse
of
the
religion
of
the
auncient
Romains
by
Wylliam
de
Choul
.
bay
lye
of
Daulphine
.
which
were
all
called
great
bishops
,
by
these
tytles
,
Iul.
Ces.
Pontif.
max.
Tiber.
Nero
Pontif.
max.
Claud.
Nero.
pontif
.
max.
Vaspasianus
Ces.
pontif
.
max.
Traianus
Impera
.
Pontif.
max.
Marc.
Aurel.
Antonn
.
August
.
Pontif.
Heliogabalus
summus
sacerdos
Aug.
Adrianus
Imper.
Pontif.
max.
Galerius
Maximinianus
Pontif.
max.
Tit.
Ces.
Pontif.
max.
Commod
.
Impe.
pontif
.
max.
Flauius
Constantius
Aug.
Pontif.
max.
Which
being
than
Emperous
&
great
bishoppes
would
suffer
none
other
head
in
the
religion
&
Romain
church
then
them selues
,
beynge
alwayes
enemies
of
Iesus
Christ
.
For
when
the
Apostles
did
preach
Christ
to
be
the
soueraine
priest
,
great
and
euerlasting
sacrificer
without
any
successour
after
the
order
of
Melchisedech
,
the
tyrauntes
of
Rome
and
theyr
Lieutenaunts
,
dyd
take
an
occasion
to
condempne
Iesus
Christ
,
fearing
that
the
authoritie
of
the
Emperours
and
great
Romaine
bishoppes
should
be
deminished
.
With
what
furour
were
they
inraged
for
the
space
of
300
yeres
agaynst
the
Christians
&
Christs
religion
,
In
the
Catalogg
of
Emperours
,
in
the
ende
of
the
historie
of
Nicephors
the
yere
of
Christ
.
410.
to
defend
their
auncient
religion
of
Pompilius
?
what
answer
was
geuen
to
Theodose
thmperour
by
the
senate
&
senators
of
Rome
,
when
it
was
put
forth
vnto
them
to
chaung
their
religion
,
and
to
receiue
the
religion
of
Iesus
Christ
.
Thei
shewed
that
thei
had
possessed
their
Pomlian
religion
more
then
1000
yeres
,
and
that
all
chaunging
of
religions
were
the
destructions
of
common
welthes
.
Wherefore
consisting
in
their
olde
Romaine
religion
,
they
remained
without
receyuing
of
the
lawe
of
Iesus
Christ
.
By
these
histories
it
is
easie
to
be
resolued
that
for
the
space
of
400
yeres
and
more
,
the
bishops
of
Rome
(
whiche
called
themselues
Christians
)
could
neuer
obteyne
of
the
Senate
&
Romaine
Senatours
to
receyue
the
holye
ghospell
,
muche
lesse
could
they
conuert
the
Romaine
Idolaters
,
causing
them
to
forsake
their
inueterate
Idolatry
.
For
the
bishops
of
Rome
were
to
much
occupied
in
restoring
the
Iudaycall
&
Pagans
ceremonies
for
the
destinction
of
meates
,
In
the
canon
reueled
by
clement
bishop
of
rome
21
,
22
,
62
,
95.
ordinance
not
to
fast
Sondaye
and
Thursday
,
to
set
an
order
for
table
clothes
,
veales
,
vessels
of
golde
and
siluer
,
sersors
and
tapestrye
,
and
other
ornaments
of
the
aulters
,
whiche
consumed
with
age
,
were
ordeyned
to
be
burned
and
the
ashes
to
be
put
into
the
founte
.
Other
were
merueylously
occupyed
to
restore
the
Iudaycall
ceremonies
,
of
sweete
bread
,
&
trauayled
their
spirites
greatly
to
corrupt
the
true
vsage
of
the
holy
sacramentes
instituted
of
god
,
Alexander
the
firste
of
that
name
bishop
of
Rome
in
the
yere
of
Christ
.
110.
by
mingling
of
water
with
wyne
,
bruwing
of
salte
with
the
water
to
make
it
purged
and
coniured
to
dryue
awaye
deuils
.
Other
also
did
trauell
to
institute
Corporasses
of
fyue
linnen
to
laye
vp
the
consecrated
hostes
,
Xistus
bishop
of
Rome
in
the
yere
of
Christ
.
121.
&
to
ordeyne
also
albes
&
other
vestiments
of
the
priestes
for
their
sacrifices
of
whyte
colour
without
spot
.
Siluester
bishop
of
Rome
Some
did
torment
theyr
braynes
,
to
inuent
the
feasts
of
dedication
&
consecration
,
with
coniuring
with
salt
to
dryue
awaye
deuills
.
Higinus
bishop
of
Rome
in
the
yere
of
christ
.
140.
And
some
other
to
inuent
oyles
and
creames
to
corrupt
the
holy
sacrament
of
baptisme
.
Moreouer
(
during
the
reygne
of
these
tyrants
,
Emperours
,
Fabian
bishop
of
Rome
in
the
yere
of
christ
240.
&
great
bishops
)
the
bishops
of
Rome
desiring
to
make
their
names
continue
for
euer
,
did
dreame
in
their
spirites
to
buylde
temples
,
not
vnto
the
honour
of
God
,
Pius
bishop
of
Rome
in
the
yere
of
christ
144.
but
in
the
name
of
their
he
&
she
saincts
canonized
by
them
at
their
pleasure
.
Other
did
occupye
them selues
to
ordeyne
that
the
consecrated
bread
and
wyne
falling
vppon
the
ground
,
should
be
left
to
the
sacrificer
,
and
the
rest
remaining
shoulde
be
bourned
with
fyer
:
and
the
ashes
should
be
layed
vp
among
the
reliques
.
Other
did
trauaile
to
sette
an
order
amonge
chalises
,
Zepherin
bishop
of
Rome
in
the
yere
of
Christ
.
200.
Calixtus
bishop
of
Rome
in
the
yere
of
christ
.
220.
Eutich
bishop
of
Rome
in
the
yere
of
christ
282.
whether
they
shoulde
be
of
glasse
or
of
wood
.
And
by
other
were
instituted
solempne
ceremonies
foure
tymes
a
yere
,
to
bring
Christians
to
the
bondage
of
distinction
of
dayes
.
Some
were
occupied
merueylouflye
to
ordeyne
the
offering
and
consecration
of
fables
,
to
celebrate
funerals
in
purple
garmentes
after
the
maner
of
the
vestment
called
Trabea
,
the
which
the
Idolators
did
vse
in
triumphes
celebrated
in
the
honour
of
their
Gods
.
The
red
robes
of
Cardinalles
.
And
the
lyke
purple
garment
is
vsed
of
the
Cardynalles
to
this
daye
.
Others
were
occupyed
to
inuent
a
confirmation
for
yonge
chyldren
,
Siluester
bishop
of
Rome
in
the
yere
of
Christ
314.
and
that
the
Bishoppes
onely
shoulde
consecrate
the
creame
:
To
honour
also
the
Bishop
of
Hostiense
,
by
whose
hands
the
Bishop
of
Rome
muste
be
consecrated
,
with
a
cloke
called
Pallium
.
And
to
inuent
an
infinite
number
of
other
vnnecessary
ceremonies
,
contrarye
to
the
libertie
of
the
ghospel
geuen
vnto
vs
by
Iesus
Christ
.
Howe
was
it
than
possible
that
the
first
Bishoppes
of
Rome
shoulde
drawe
the
princes
and
Senators
Romaynes
vnto
the
lawe
of
the
Ghospell
,
durynge
300
or
400
yeres
after
the
incarnation
of
Iesus
Christ
,
seyng
they
did
not
labour
but
to
corrupt
the
vse
of
the
holye
sacraments
,
and
to
restore
the
Iudaicall
ceremonies
,
and
Idolatries
of
the
Heathen
the
auncient
Romaines
?
But
here
might
one
obiect
one
Philip
which
some
vaunt
to
haue
bene
conuerted
to
holy
baptisme
(
the
maners
of
whome
were
so
wicked
that
they
gaue
occation
to
the
most
credible
authours
,
to
describe
him
vnworthy
the
name
of
a
christian
.
One
might
bringe
in
Constantyn
the
great
,
Chronicle
of
Iohn
Baptist
.
which
caused
the
counsel
of
Nice
to
assemble
:
but
his
residence
was
in
Grecia
being
called
the
emperour
of
the
East
.
And
yet
wolde
he
neuer
receiue
the
signe
of
Baptisme
,
Histo.
tripart
.
lib.
3.
cap.
12.
to
be
regenerate
by
the
blood
of
Iesus
Christ
,
vntyll
he
was
lxv
.
yeres
olde
,
at
what
tyme
he
was
baptised
by
a
bishop
of
Nicomede
Arian
,
named
Eusebe
,
the
same
Constantine
being
at
point
of
death
.
Siluer
than
the
bishoppe
of
Rome
,
muste
not
crake
that
he
conuerted
this
Emperour
to
the
fayth
.
For
this
same
Siluester
woulde
not
assist
the
assemble
of
the
counsell
holden
at
Nice
in
the
yere
of
Iesus
Christ
327.
Howe
soeuer
it
be
,
it
is
conuenient
to
haue
recourse
always
to
the
veritie
of
Histories
,
wherein
is
recited
the
answere
of
the
Senate
and
Senators
of
Rome
,
to
the
Emperour
Theodoze
,
more
then
60
yeres
after
the
death
of
the
sayde
Constantine
the
great
:
Which
was
,
that
they
woulde
not
receyue
the
lawe
of
Iesus
Christ
,
but
obserue
theyr
auncient
lawe
Pompilian
,
to
auoyde
the
ruine
of
theyr
common
wealthe
,
whiche
mighte
come
by
the
chaungyng
of
religion
.
Whereby
may
be
well
gathered
,
that
than
the
lawe
of
god
was
not
receyued
nor
approued
at
Rome
by
the
Senate
and
Senators
.
It
resteth
that
presently
we
come
nearer
to
the
tyme
folowyng
.
After
the
decease
of
Theodoze
,
the
Romaine
Empyre
of
the
West
began
so
to
bowe
,
that
in
short
tyme
it
was
quyte
put
out
by
Wandeloys
and
Alayns
,
Paul
.
Emil.
lib
1.
the
yere
of
christ
.
412.
154.
which
were
the
chief
that
sacked
Rome
,
burnt
the
most
part
of
it
,
and
rauished
the
proper
doughter
of
the
Emperour
Theodore
:
whome
they
married
to
Ataulphe
king
of
the
Gothes
.
Blond
lib.
2.
Decad.
1.
A
lytle
whyle
after
succeded
the
Hunnes
.
Then
Attilia
kyng
of
the
Gothes
,
which
vsurped
Italy
.
About
this
tyme
the
Romaine
Empyre
of
the
Weste
was
spoyled
of
all
Germany
,
Acia
,
Sarmatia
,
Procop.
lib.
3.
of
the
warre
of
the
Wandales
in
the
yere
of
christ
486.
and
all
the
Prouinces
tributaries
,
vnto
Danube
:
Spaygne
also
,
Aquitania
,
Gascoygne
,
Bourgoyne
,
&
al
the
Gaules
did
reuolt
from
the
romain
tyrany
.
Then
succeded
the
Ostrogots
with
their
king
Valemir
,
Theodemer
,
Theodoricke
&
other
Heathen
and
Infidels
.
The
yere
of
christ
.
550.
554
The
Visigothes
also
,
all
vsurpers
successiuely
of
Italy
.
Afterward
raigned
Totilas
,
whiche
forced
,
robbed
and
burned
Rome
,
Paul
.
Emil.
lib
1.
the
yere
of
christ
.
568.
and
all
Sicile
.
In
the
ende
the
Lomberds
conducted
by
their
kyngs
Alboin
did
raygne
,
which
vsurped
Italye
.
These
barbarous
nations
,
Idolators
,
and
Infidels
did
serue
as
whippes
ordeyned
of
God
to
punishe
the
Idolaters
of
Rome
committed
by
them
,
whiche
had
knowledge
of
the
holye
Ghospell
.
And
yet
tourned
back
from
the
true
worshipping
of
god
:
Violating
and
corrupting
the
holy
sacraments
by
the
inuentions
of
men
:
To
punishe
also
the
infidelitie
and
obstinatie
of
the
Emperours
and
Senatours
of
Rome
,
which
first
of
all
caused
theyr
Lieutenaunts
,
and
officers
appoynted
in
Iudea
to
crucifie
Christ
and
his
holy
Apostles
,
to
persecute
the
Christians
,
and
always
to
resist
the
lawe
of
the
Ghospell
,
to
mayntayne
theyr
religion
Pompilian
.
Thus
we
maye
conclude
,
that
during
the
space
of
400
yeres
,
the
Romain
churche
of
Emperours
and
Senatours
hath
euer
bene
contrarye
and
enemies
to
the
lawe
of
Iesus
Christ
.
Than
afterward
(
the
occidentall
Empyre
being
ouerthrowen
)
Rome
and
all
Italye
was
ruled
and
gouerned
300
yeres
or
there
aboute
,
by
Kynges
,
Prynces
,
and
Dukes
,
Idolators
and
Infidels
,
namely
by
the
Wandales
,
by
the
Gothes
,
by
the
Hunnes
,
by
the
Ostrogothes
,
by
the
Visigothes
,
and
by
the
Lumbards
,
in
such
sorte
,
that
duryng
the
space
of
700
yeres
or
there
aboute
,
after
the
incarnation
of
Iesus
Christ
,
there
was
no
Emperour
,
King
,
nor
prince
,
of
Rome
,
which
woulde
embrace
the
law
of
Iesus
Christ
.
The
which
gladly
and
shortly
I
haue
declared
,
to
the
ende
that
the
reader
thynke
it
not
straunge
,
that
I
haue
here
shewed
the
sacrifice
of
the
Masse
,
to
haue
taken
hys
beginning
of
the
auncient
religion
instituted
by
Neuma
Pompilius
,
moore
then
700
yeres
before
the
incarnation
of
Christ
.
And
so
afterwarde
also
the
same
sacrifice
hath
bene
continued
by
the
Idolatrous
Romains
inueterate
&
hardened
so
in
their
Pompilian
religion
,
that
thei
would
neuer
put
away
the
same
.
But
to
the
ende
that
nothing
in
the
Romayne
histories
be
kept
close
which
might
obscure
the
clearenes
of
the
veritie
,
during
the
tyranye
&
vsurping
of
the
nations
aforesayd
,
In
the
yere
of
christ
.
572.
in
Italy
was
erected
a
lytle
Lordship
at
Rauenna
,
whiche
continued
about
183
yeres
,
Plantin
.
Blond
.
Volatteran
.
vntyll
it
was
rauished
by
a
bishop
,
which
inuested
him selfe
and
encroiched
into
the
chayre
of
S.
Peter
by
the
meanes
of
a
donation
and
dimission
practised
by
Pepin
in
the
yere
758
,
in
recompence
of
a
tyranny
exercised
by
Zacharie
Grec
.
bishop
of
Rome
,
Paul
.
Emul
.
2.
Blond
.
lib.
10.
who
spoyled
the
true
inheritours
of
the
crown
of
Fraunce
,
namely
Chilperic
,
or
Childeric
,
whome
he
shut
vp
in
a
Cloyster
,
to
make
the
kingdome
to
fall
to
the
said
Pipin
,
the
sonne
of
Charles
Martell
bastarde
.
This
donation
of
Pipin
thus
geuen
to
the
great
Romaine
bishop
,
was
the
first
originall
of
the
greatnes
of
the
Popes
of
Rome
,
who
do
holde
vnto
this
daye
the
Lordship
of
Rauenna
(
800
yeres
beyng
past
)
with
a
great
number
of
townes
a
long
the
Sea
Hadriatick
,
Blond
.
lib.
1.
Paul
.
Emul
.
2.
committed
vnto
them
by
Pepin
contrary
to
the
expresse
commaundements
of
Constantin
than
raignynge
Emperour
of
the
East
in
Grecia
.
Whyles
this
lytle
lordship
was
continued
at
Rauenna
,
The
yere
of
christ
.
588.
longe
tyme
before
the
donation
of
Pepin
,
the
bishoppe
of
that
place
seing
that
there
were
no
more
Emperours
of
Rome
(
which
was
gouerned
and
kepte
vnder
by
barbarous
people
and
Infidels
)
lift
vp
his
hornes
in
such
sorte
that
he
preferred
hymselfe
to
be
bishop
of
Rome
,
Sabellie
.
&
made
himselfe
the
head
of
the
Church
,
and
also
hymselfe
and
his
successours
bishops
of
Rauenna
,
so
long
as
the
Lorship
hath
continued
.
This
was
the
first
litle
Antichrist
which
would
take
vpon
him
a
tyrannye
in
the
churche
,
to
folowe
the
earthly
tyrannye
of
his
Lordshippe
.
Afterwarde
there
rose
vp
another
greater
Antichrist
in
Constantinoble
,
In
the
yere
of
christ
.
600.
Blond
.
lib.
1.
named
Iohn
bishop
of
that
place
:
Who
seing
the
occidentall
Empyre
of
Rome
ouerthrowen
,
Greg.
lib.
4.
of
his
epistles
,
cap.
26.
and
the
other
of
Constantinople
highly
exalted
,
he
would
also
folowe
the
tyrrannye
of
the
worlde
,
and
styrre
vp
a
spirituall
rule
in
the
churche
of
Iesus
Christ
.
He
caused
himselfe
to
be
declared
(
by
a
counsell
holden
at
hys
pleasure
)
bishop
Ecumenique
,
the
yere
of
christ
604.
that
is
to
saye
,
generall
and
head
of
the
whole
churche
.
Plantin
.
Sabellie
.
But
soone
after
the
great
Bishops
of
Rome
gaue
such
order
,
that
by
treason
the
Emperour
Maurice
in
Constantinople
was
cruelly
slaine
,
he
,
his
wife
,
and
familie
,
by
wicked
Phocas
:
who
to
recompence
this
detestable
murder
committed
by
the
aduise
of
the
Churche
of
Rome
,
alwayes
contrarye
to
Iesus
Christ
,
the
yere
of
christ
.
612.
he
declared
Boniface
the
thyrde
of
that
name
the
generall
head
of
the
churche
of
God
,
takyng
vppon
hym
the
authoritie
of
Iesus
Christ
the
great
and
euerlastyng
high
Priest
,
the
onely
spouse
and
head
of
his
church
.
Who
can
better
describe
an
Antichrist
,
than
he
that
doth
enterprise
a
tyrranny
in
the
churche
of
God
,
a
poligamie
in
the
churche
the
spouse
of
Iesus
Christ
attributynge
to
hymselfe
that
power
,
Marc.
26.
whiche
Iesus
Christ
hath
reserued
to
himselfe
,
to
be
perpetuall
with
his
churche
,
by
the
vertue
of
hys
holy
spirite
to
conducte
and
gouerne
the
same
?
Maye
not
he
rightlye
be
called
Antichriste
whyche
doeth
enforce
hym selfe
directlye
to
goe
agaynste
the
holye
Ghospell
of
Iesus
Christ
,
who
commaunded
hys
apostles
(
when
he
sent
them
to
preache
hys
worde
)
that
they
shoulde
not
institute
a
Monarchie
in
the
churche
,
as
the
Prynces
,
Kings
,
Math.
23.
Luc.
11.
Marc.
2.
and
tyrraunts
of
the
earth
?
That
none
amonges
them
shoulde
enterprise
to
call
hym selfe
the
head
or
greater
then
other
:
but
all
as
brethren
were
humble
beynge
assured
to
haue
one
head
,
and
one
heauenlye
father
,
which
wyll
tarye
with
them
and
assist
them
for
euer
,
to
inspire
and
conduct
them
to
his
holy
wyll
.
Is
not
he
of
good
right
Antichrist
,
which
wyll
haue
himself
called
the
successour
of
Iesus
Christ
in
the
great
bishoprick
,
and
in
the
high
priesthode
by
him
exercised
?
The
which
dignitie
he
hath
reserued
to
himself
,
abiding
a
high
soueraigne
priest
for
euermore
:
who
hath
left
no
successour
in
his
dignitie
as
Aaron
did
&
his
successors
in
the
dignities
of
the
high
priests
of
the
Iewes
:
But
is
after
the
order
of
Melchidech
a
king
and
high
priest
without
any
successour
in
his
dignitie
.
Wherefore
then
(
O
Antichrists
of
Rome
)
haue
you
taken
vppon
you
the
dignitie
of
the
highest
bishoppes
as
the
heads
of
the
church
of
God
,
and
vsurped
also
the
authoritie
of
Iesus
Christ
,
causing
your selues
to
be
called
most
blessed
and
most
reuerend
fathers
and
Popes
,
hauynge
instituted
a
colledge
of
lytle
purple
bishoppes
to
chose
the
great
bishoppe
,
but
onely
to
the
end
to
renewe
the
auncient
romaine
religion
of
Neuma
Pompilius
,
the
first
authour
of
your
pontificall
dignities
.
Aboute
the
same
tyme
that
Phocas
the
cruell
murtherer
dyd
erect
an
Antichrist
in
the
romaine
churche
,
Mahomet
was
rysen
in
the
church
of
Arabia
,
instructed
by
the
Monke
Sergius
,
aboute
the
yere
620
,
for
this
apostate
heretyke
,
seyng
the
lawe
of
God
altogether
corrupted
by
the
traditions
of
men
,
and
the
holye
Ghospell
contemned
,
sectes
and
diuers
heresies
sowed
,
as
well
by
the
Iewes
,
Pharises
,
Esseens
,
Saduces
,
Masbutheans
,
Gallileans
,
Seeke
the
church
histories
.
Hemerobaptists
,
and
Samaritans
:
as
also
by
the
Christians
,
Simoniaques
,
Nicolaites
,
Cerinthiens
,
Memandriens
,
and
Ebronites
,
Valentinians
,
Cardonians
,
Marcionistes
,
Montanistes
,
Cataphryges
,
Tatians
,
Eueratites
,
Seuerians
,
Artemonistes
,
Porpherians
,
Helchesaites
,
Nouatians
,
Sabellians
,
Chiliastes
,
Paulianistes
,
Manicheans
,
Automousiastes
,
Arians
,
Eunonians
,
Macedonians
,
Euuomiotheophroniens
,
Euuomidentichiens
,
Aetians
,
Donatistes
,
Luciferiens
,
Patripassians
or
Theopathites
,
Photiniens
,
Marcellians
,
Paulosamosetans
,
Apolinaristes
,
Iouinianistes
,
Pelagians
,
Acariens
,
Olimpiens
Quaternitaries
Monothelites
.
And
other
heritikes
hauing
corrupted
the
true
vsage
of
the
holy
Sacramentes
,
ordayned
of
god
.
Seyng
also
specially
the
Messalien
secte
to
prosper
in
their
ceremonies
,
taken
partly
out
of
the
Iudaicall
laws
,
&
partly
out
of
the
heathen
Idolatry
he
inuented
the
great
Alcoran
decree
.
Wherin
he
set
manye
Chapters
and
articles
called
Azoares
,
whiche
are
as
lawes
and
rules
of
the
Machomette
religion
.
Thys
preface
and
bryefe
discourse
of
the
romayne
History
,
me
thought
necessary
to
recite
before
I
would
beginne
to
discribe
the
originall
of
the
sacryfice
of
the
Masse
.
Alwayes
to
brynge
the
reader
to
vnderstand
the
veritye
of
the
fact
,
How
the
Empyre
of
Rome
hathe
bene
gouerned
vntyll
the
decaye
thereof
,
aboute
the
yere
of
Christ
foure
hundred
and
tenne
,
and
howe
the
barbarous
Idolatours
dyd
vsurpe
the
same
,
for
the
space
of
three
hundred
yeres
,
howe
also
the
Antichristes
did
ryse
,
and
in
the
ende
,
the
Empyre
of
Rome
was
transferred
to
the
Almaynes
,
whiche
kéepe
it
to
this
day
,
fyue
hundred
yeres
being
passed
.
OF
THE
Masse
.
TO
begynne
this
our
litle
treatise
of
the
Masse
,
first
of
all
it
is
conuenient
to
interprete
thys
terme
Masse
,
The
originall
of
the
terme
of
the
Masse
.
of
the
auncient
Romaynes
called
Missa
.
Some
haue
honored
this
Missal
sacrifice
to
haue
taken
his
beginning
of
the
Hebrues
,
bringing
in
the
place
of
Daniell
speaking
of
Maozin
,
Daniell
.
11.
as
if
they
woulde
signifie
the
Masse
by
Maozin
.
But
this
terme
is
verye
straunge
from
Missa
,
or
Masse
.
And
there
is
other
Hebrewe
wordes
which
are
more
nearer
,
to
witte
,
Messa
,
whiche
is
as
much
to
saye
as
conculcation
or
treading
down
,
whereof
mencion
is
made
in
the
historie
of
the
Kynges
of
Israell
.
Another
terme
also
is
founde
,
4.
Kings
.
11.
Missa
.
very
conformable
vnto
this
common
tearme
Masse
,
namely
Messall
,
that
is
to
saye
,
Ios.
19.
Messall
.
hell
or
graue
.
But
I
am
well
assured
that
the
high
priests
of
Rome
wyll
not
take
the
originall
of
their
sacrifice
of
the
Masse
from
the
Hebrues
,
acknowledgynge
their
Masse
and
Messall
to
be
a
conculcation
,
graue
,
or
hell
.
Messal
.
Hell
.
Further
(
to
speake
the
trueth
)
the
Authour
of
the
romaine
religion
Neuma
Pompilius
neuer
thought
of
the
Hebreus
when
he
first
instituted
the
Masse
.
Much
lesse
terme
this
Missa
or
Masse
can
haue
hys
originall
of
the
Greekes
,
seyng
they
haue
no
sacrifice
of
that
name
,
not
withstandyng
that
some
haue
made
some
reason
to
bryng
in
this
terme
of
Greke
Myzein
,
that
is
to
saye
in
Englishe
,
to
whysper
,
or
hyde
in
secrete
.
As
if
the
Messalian
sacrificers
had
receyued
of
the
auncient
Gréekes
Idolatours
,
to
keepe
secrete
the
chiefe
and
principall
wordes
of
their
Masses
,
to
the
ende
they
shoulde
not
be
vnderstand
of
th
assistance
,
but
haue
obserued
to
murmour
,
&
blowe
betwene
their
téeth
the
Canons
,
&
other
speciall
wordes
,
which
neyther
they
vnderstode
them selues
,
nor
other
,
whiche
behelde
them
.
Neuertheles
,
neither
the
Hebrue
termes
nor
Greeke
vocables
in
no
wise
can
be
appropriated
to
the
Missall
sacrifice
.
Wherefore
it
behoueth
to
haue
recourse
to
the
trewe
originall
of
the
terme
Missa
or
Masse
taken
of
the
auncient
Latyns
the
Romaines
,
Masse
taken
of
the
auncient
Latins
Romains
.
whiche
were
accustomed
to
vse
these
termes
,
Missus
,
Missa
,
Missilis
,
and
Missio
.
As
we
saye
in
Englishe
a
messenger
,
a
message
,
and
missiues
,
for
letters
sent
.
For
when
the
auncient
Idolaters
Romaines
woulde
geue
leaue
vnto
the
assistaunce
at
their
Sacrifices
celebrated
to
goe
home
,
they
caused
to
be
pronounced
in
the
ende
of
the
Sacrifice
these
wordes
.
Apud
Graecos
Sacerdos
functus
misterio
sic
renunciabat
:
Laois
aphesis
qua●…
populum
missum
faceret
.
I
,
licet
,
Missa
est
.
Depart
it
is
permitted
the
assemblye
hath
leaue
to
retyre
or
departe
.
And
in
processe
of
tyme
,
for
that
thys
songe
dyd
note
vnto
the
people
a
licence
to
go
home
moste
agreable
and
desyred
,
as
a
songe
and
terme
most
comfortable
and
pleasaunt
,
it
hath
bene
kepte
,
Apul.
lib.
11.
de
asin.
a●●
and
the
sacrifice
honoured
with
this
terme
Masse
or
Missa
.
To
confirme
this
poynt
,
there
is
two
thousande
yeres
paste
,
and
the
same
termes
be
songe
yet
vnto
thys
present
daye
,
Ite
Missa
est
,
whiche
doeth
signifie
a
leaue
geuen
to
the
companye
or
assemblye
to
departe
and
goe
home
.
In
suche
sorte
that
those
whiche
doe
haunte
the
temples
or
churches
,
as
soone
as
they
do
vnderstande
this
pleasaunt
songe
,
Ite
Missa
est
,
a
man
maye
see
them
ordinarelye
to
awake
,
&
leape
for
ioye
,
as
beyng
assured
to
haue
licence
to
go
to
dynner
.
The
Arabian
Machomistes
instructed
of
long
tyme
by
the
monke
Sergius
,
as
we
haue
declared
,
haue
this
terme
of
the
Masse
in
great
commendation
,
In
the
booke
of
the
discription
of
Affrick
by
Ihon
Leon
Affricain
.
Messa
of
the
Turkes
.
with
which
vocable
they
haue
honoured
three
townes
or
Cities
called
Messa
situate
vppon
the
mouthe
of
the
Ocean
,
vppon
the
poynt
whiche
doeth
make
the
begynnynge
of
the
mounte
Atlas
.
Nere
vnto
the
same
townes
in
the
suburbes
,
there
was
a
temple
muche
re●e●ensed
by
the
Idolatrous
Turkes
,
for
that
they
did
beleue
that
in
Messa
shuld
be
borne
the
iust
bishop
promised
&
prophesied
by
Machomet
.
They
dyd
beleue
also
that
vppon
the
coaste
of
the
sayde
place
of
Messa
,
Ionas
was
cast
after
he
was
swalowed
vp
of
the
Whale
.
Messalamans
.
In
the
boke
of
the
great
turkes
courte
by
frere
Antony
Gueffrei
They
haue
also
this
name
Messalamains
in
as
great
honour
as
we
haue
the
name
of
Christians
.
As
if
they
woulde
signifie
by
this
vocable
Messalanian
saued
.
Moreouer
,
the
Mahomatists
do
honour
also
their
priests
with
the
name
of
Masse
,
in
the
booke
aboue
sayde
.
Messen.
Messit
.
calling
them
Messen
,
and
theyr
temples
Messit
or
Meschit
.
Those
then
which
are
inforced
to
bryng
to
lyght
the
Anotomy
or
discription
of
the
Masse
,
the
pieces
,
the
groundes
,
the
patches
,
&
encreasements
,
oughte
to
describe
it
with
great
reuerence
,
hauynge
due
respect
to
the
auncient
religion
Pompilion
and
Alcoran
of
Mahomet
.
Nowe
after
that
we
haue
resolued
the
name
of
Masse
,
and
of
Missa
,
in
the
Latyne
tongue
,
Pontife
.
boke
1.
of
commentaries
.
to
haue
taken
her
beginning
of
the
auncient
romain
Idolatours
,
&
not
of
the
Greekes
or
Hebrues
.
It
behoueth
vs
to
come
to
the
garments
of
the
Messalian
sacrificers
.
But
in
passing
by
we
must
not
omit
the
name
Bishoppe
,
to
haue
hys
originall
also
of
the
Romaynes
as
we
haue
declared
in
our
commentaries
.
Also
the
name
Papa
or
Pope
had
his
beginning
of
the
auncient
Idolatours
,
who
were
wonte
to
call
vpon
their
God
Iupiter
calling
him
Papa
Iupiter
,
specially
the
Bithinians
and
Scithes
.
The
whiche
name
Pope
is
taken
of
the
Greke
worde
Papus
that
is
to
saye
great
father
.
And
also
the
very
tytle
written
vppon
all
the
requestes
presented
vnto
the
great
Romayne
Bishoppe
,
is
moste
blessed
father
,
and
to
the
lesse
purple
Bishoppes
moste
reuerende
father
,
and
to
the
lytle
Bishoppes
reuerende
father
.
Holdynge
all
this
worde
father
or
Papa
,
a
great
father
,
which
was
wonte
to
be
a
common
name
for
all
bishops
.
But
afterward
the
great
romaine
bishops
did
reserue
it
for
them selues
onely
.
There
is
also
another
name
reserued
for
the
litle
bishops
,
called
curates
,
whiche
are
superintendentes
in
euery
lytle
parishe
,
2hauyng
borowed
this
name
Curate
of
the
auncient
Curions
of
Rome
.
If
one
will
not
deduce
the
etimologie
or
signification
of
the
same
from
the
Greeke
word
Cura
,
Cura
.
Curio
,
sacerdos
,
Cure
,
qui
in
sua
cura
,
id
est
in
sua
parrochia
sacris
praeerat
.
Tit
Liu.
lib.
1
Decad.
1.
that
is
shauing
or
polling
,
for
that
the
auncient
Curions
&
Sacrificers
had
their
pollings
&
head
shauen
after
the
forme
of
the
Babilonians
,
or
of
the
Herculians
bishops
,
called
for
the
same
cause
Stephanophores
,
as
bearing
a
crown
vpon
their
heads
.
Wherfore
me
thinketh
that
all
the
members
of
the
missall
sacrifice
had
their
beginning
of
the
Pompilion
religion
,
&
that
one
should
do
wrong
vnto
the
auncient
romain
Idolators
,
Tit.
Liu.
Fenest
.
Pompo
.
Let.
if
he
shuld
take
from
them
the
original
of
the
names
of
Masse
,
of
bishop
,
&
of
curate
,
as
it
is
iustified
and
euident
by
the
auncient
romain
histories
.
Touching
the
vestiments
of
the
Masse
sacrificers
Neuma
ordeyned
that
it
should
be
whyte
,
called
by
the
Latin
word
Alba
an
aulbe
.
The
which
name
aulbe
hath
continued
to
this
day
for
the
vestiment
of
the
priest
celebrating
Masse
.
Aulbe
.
Alex.
ab
Alex.
lib.
4.
cap.
17.
Super
tunicam
aeneam
pectori
tegumen
.
Tit.
lib.
Deca
.
1.
Aboue
the
aulbe
was
also
ordeyned
for
the
sacrificer
to
weare
a
lytle
Iacket
paynted
in
colours
.
And
aboue
that
an
ornament
for
the
brest
of
brasse
or
copper
,
afterward
chaunged
into
gold
or
siluer
,
whiche
the
Massalians
called
a
Cheasuble
,
Chasuble
.
they
vsed
also
a
vaile
to
couer
their
head
in
sacrificing
called
an
ammas
first
instituted
by
Eneas
.
Virgil.
lib.
Ene
.
3.
purpur●o
velare
comas
adoper
tus
amictu
,
fit
capite
ante
aras
phrigio
velamus
amictu
.
These
be
the
principal
vestiments
instituted
by
Numa
,
more
then
700
yeres
before
the
incarnation
of
Iesus
Christ
.
True
it
is
that
afterward
manye
enrichementes
of
the
Iewes
were
added
thereto
,
as
the
Stole
,
the
Ephod
,
the
Zone
,
or
Gyrdle
,
the
meter
or
Thear
,
and
certayne
other
ornamentes
,
the
goodlyer
to
garnyshe
the
great
whore
of
Babilon
.
But
the
Massalians
wyllynge
to
disguyse
the
originall
of
their
vestements
of
the
masse
haue
imagined
the
aulbe
to
fygure
the
conuersation
of
Iesu
christ
in
his
fleshe
,
Titelman
in
●racta
.
de
ex●osi
.
myniste
.
●issae
.
&
Ga●e
Biel.
in
lib.
●e
exposi
.
●issae
.
or
the
puritie
of
his
bodye
incarnate
in
the
wombe
of
the
virgyn
.
Other
do
interprete
the
whyte
colour
to
sygnifye
chastitie
and
continence
.
Others
playing
and
mocking
the
passion
of
Iesu
christ
do
sophisticallye
sygnifye
by
the
aulbe
,
the
whyte
garment
presented
by
Herode
vnto
christ
when
he
was
sent
backe
(
as
a
foole
)
to
Pilate
.
Philo
the
Iewe
a
more
excellent
philosopher
,
in
his
treatise
of
dreames
,
doth
subtelly
say
the
aulbe
doth
sygnifye
the
certentie
of
the
moste
cleare
lighte
of
god
,
which
he
calleth
ens
:
the
linnen
also
whereof
the
aulbe
is
made
,
thei
do
interprete
the
subteltie
of
the
scriptures
.
And
as
touching
the
ammas
inuented
by
Eneas
,
they
disguyse
it
to
be
the
vayle
wherwith
christ
was
couered
when
the
Iues
in
the
house
of
caiphas
did
mock
him
in
buffeting
hym
.
Titelman
one
of
the
most
subtel
massalians
doth
sophistically
say
by
the
ammas
to
be
sygnifyed
the
diuinitie
of
christ
hid
vnder
the
humanitie
.
Some
other
also
do
confes
the
ammas
to
be
come
in
,
in
place
of
the
Ephod
of
the
Iewes
.
The
zone
,
the
manipule
and
the
stole
,
whiche
be
thre
kyndes
,
they
fygure
the
thre
cordes
wherewith
christ
was
bonde
and
led
before
the
priestes
,
and
before
the
lieutenaunts
of
the
Romaines
in
Iewrye
.
Biel
another
subtell
massalian
doth
interprete
by
zone
the
roddes
wherewith
christ
was
whipped
,
by
the
stole
layed
a
crosse
,
to
sygnifye
the
gibber
or
gallowes
that
christ
caryed
vppon
his
shulders
.
The
manipule
also
caried
vppon
the
left
arme
to
fygure
the
bonde
of
loue
wherewith
christ
was
holden
.
Another
mummerie
by
the
zone
wherewith
the
aulbe
is
trussed
to
sygnifye
the
bonde
of
the
charitie
of
god
.
The
stole
put
vppon
the
ammas
in
the
necke
of
the
massalian
in
forme
of
the
crosse
to
fygure
the
obedience
of
Iesus
christ
vnto
the
death
of
the
crosse
.
The
manipule
caryed
vpon
the
left
hand
to
fygure
eternall
felicitie
of
Iesus
christ
.
Another
sophistrie
by
the
ammas
to
fygure
fayth
,
by
the
stole
the
humilitie
of
obedience
,
by
the
manipule
,
the
watch
and
hartye
deuotion
of
the
massyng
sacrificer
.
Titelman
doth
surmyse
otherwyse
of
the
manipule
on
the
left
hand
,
to
be
fygured
the
force
and
battell
of
christ
agaynst
all
powers
visible
and
inuisible
,
as
a
bockler
against
all
temptations
:
and
the
hemmes
of
the
manipule
to
fygure
a
fynall
perseueraunce
.
He
doth
sophist
also
by
the
left
hand
to
be
vnderstande
the
humain
infirmitie
of
christ
,
the
which
bound
with
the
manipule
,
doeth
fygure
christ
holden
as
it
were
ouercome
by
the
diuinitie
.
Brunus
another
Massalian
doctour
doth
imagin
by
the
manipule
the
care
of
the
massyng
priest
to
chase
away
euill
affections
,
or
otherwyse
to
fygure
the
cord
wherwyth
Christ
was
bound
by
the
Iewes
:
by
the
Stoel
,
to
be
figured
the
yocke
of
the
Lord
,
the
which
the
Massalian
ought
to
haue
garnished
with
armes
of
righteousnes
on
the
left
side
&
on
the
right
.
The
other
painted
ornament
firste
instituted
by
Neuma
the
magician
they
haue
disguysed
it
wyth
the
name
of
planet
as
a
wauering
vestment
,
others
wyse
called
a
cape
or
a
chasuble
,
whiche
they
doe
sophist
to
represent
the
purple
to
be
presented
vnto
christ
in
the
iudgement
hal
of
Pilate
,
to
mocke
him
,
calling
him
king
of
the
Iewes
.
Another
sophistry
by
such
a
garment
to
be
figured
the
nature
of
christ
,
where
the
deitye
was
hid
.
Philo
the
Iue
platonising
,
doth
interprete
by
this
vestment
decked
with
dyuers
colours
,
to
be
figured
the
starres
&
heauenlye
signes
.
Then
the
eluan
sacrificer
thus
rigged
with
his
aulbe
,
Ammas
,
his
zone
,
manipule
starres
,
&
with
his
chasuble
or
cape
of
diuers
colors
,
must
stretch
out
his
armes
,
to
play
two
personags
at
one
,
representing
by
his
chasuble
or
cape
(
whereof
the
part
before
is
lesse
then
that
behind
)
the
first
church
from
Abel
to
christ
.
And
by
the
part
behind
more
large
&
also
enriched
with
the
signe
of
the
crosse
to
figure
the
christian
people
.
This
chasuble
must
accord
with
the
Ammas
which
was
before
vpon
the
bedde
,
to
signifie
the
coniunction
of
christ
and
his
church
.
The
aulbe
also
must
be
agreable
to
the
chasuble
to
signifie
christ
to
be
applyed
vnto
our
infirmites
.
Beside
the
vestments
aboue
said
,
Philo
the
Iue
doth
adde
the
mitre
to
figure
the
riall
diademe
of
the
massalians
which
ought
to
haue
their
heddes
anoynted
with
creame
,
Philo
in
lib.
de
profug
.
or
with
holy
oyle
to
signifye
the
princelines
of
the
priestes
.
The
whych
ornament
of
the
mytte
is
nowe
reserued
for
the
greate
sacryfycers
onely
.
Yt
restith
to
descend
to
the
discription
of
the
partes
of
the
Masse
,
the
originall
wherof
particularly
we
desire
according
to
the
trueth
.
Fyrst
to
the
masses
called
high
celebrated
on
Sondaies
.
The
Massalian
sacryfycers
,
haue
taken
of
the
religion
Pompilian
to
coniure
a
clensyng
water
called
hollywater
,
Apul.
lib.
11.
of
the
golden
Asse
.
Proclus
in
li.
de
sacrifi.
&
Gag
.
Proel
.
Platoni
ca●u
.
consecrated
to
sprinkle
the
assystauntes
at
the
sacrifice
.
The
comuration
and
enchaunting
instituted
by
Neuma
was
of
sea
or
salt
water
,
for
thys
cause
sayth
he
,
that
the
salte
was
participant
of
a
fyery
nature
,
or
of
●●er
very
apt
to
puryfye
.
Eius
aquae
aspersione
,
peccata
,
presertim
periuria
,
mendatiaque
dilui
credebant
.
Blond
.
lib.
de
Rom.
trium
.
Ouid
lib.
Fast
3.
in
the
law
of
the
discourse
the
religion
by
Choul
.
i.
Holy
water
stocks
of
two
sortes
.
Diis
superis
sacra
facturus
corporis
ablutione
purgabatur
:
cum
vero
inferis
litandum
erat
sola
aspersio
sufficiebat
.
Blond
.
lib.
2.
de
.
Rom.
trium
Macro
.
lib.
3.
Satu.
cap.
1.
In
Delii
Apolonis
templo
praecipua
erat
equa
sacrificantium
vsui
accommoda
quam
ad
alios
vsus
hausisse
magni
criminis
instar
erat
.
Alex.
ab
Alex.
lib.
4
cap.
17.
Platine
Si
cinis
vitula
aspersus
populum
iudaerum
mundebat
,
multo
magis
aqua
sale
conspersa
populum
sancti
ficat
&
insidias
diaboli
auertit
ca.
aquam
de
consecrat.
distinct.
1.
Law
of
god
corrupted
.
For
this
cause
the
aunciaunt
Romain
Idolatours
did
sprynckle
with
thys
salt
water
coniured
(
as
with
Mercury
water
)
purging
and
cleansyng
the
faultes
of
the
people
,
specially
of
periured
and
lyers
.
To
conserue
this
water
halowed
and
coniured
,
they
had
two
sortes
of
holy
water
vessels
.
The
one
great
fixed
and
made
fast
at
the
entrie
of
their
temples
,
where
they
did
worshippe
theyr
Images
:
to
the
ende
to
sprynckle
with
the
same
salted
water
those
which
dyd
enter
into
the
sayde
temples
.
The
other
holy
water
vessel
was
cariable
,
to
transporte
of
the
same
water
through
theyr
temples
or
houses
:
to
the
ende
to
water
them
for
theyr
cleansings
&
purifyings
.
They
whiche
oughte
to
celebrate
the
Masse
,
if
it
were
to
the
inferiour
gods
,
it
was
sufficient
that
the
sacrificing
priest
did
sprynckle
him selfe
with
the
same
purging
water
.
But
if
the
sacrificer
did
celebrate
Masse
to
the
superiour
gods
,
he
muste
bathe
his
whole
bodye
,
and
washe
all
hys
members
.
It
was
also
defended
to
apply
this
purging
water
to
any
other
vse
,
saue
for
clensings
and
purginges
.
Alexander
the
firste
of
that
name
:
next
successour
of
the
appostles
of
Iesus
christ
.
And
one
of
the
first
corruptours
of
the
holy
sacramentes
ordayned
of
god
,
folowing
the
same
institution
of
Pompilius
contynued
this
Idolatry
of
coniuring
and
consecrating
of
holye
water
,
to
chase
away
diuills
.
But
the
better
to
colour
this
Pompilian
witchcraft
he
inuented
this
comparison
.
Yf
it
be
so
(
saith
Alexander
)
that
the
ashes
of
a
redd
cowe
offered
vp
in
sacrifice
mingled
with
water
of
the
fountaine
puryfied
the
people
of
the
Iues.
By
muche
greater
reason
the
water
coniured
with
salt
shoulde
purifie
christians
&
chase
awaye
diuills
.
Is
not
this
a
breakinge
&
corrupting
of
the
holy
lawe
of
god
,
to
accord
with
the
Romaines
taughte
in
the
auncient
doctrine
and
religion
of
Neuma
Pompilius
the
coniurer
.
Yf
Alexander
had
not
beene
so
much
geuen
to
the
vse
of
salt
,
instituted
by
the
auncient
Idolatours
for
their
clensing
water
,
he
would
rather
haue
followed
the
iudaicall
ceremony
,
Num.
19.
and
haue
ordayned
ashes
to
consecrate
the
purgynge
water
.
And
where
he
would
thynke
to
vyser
his
doyng
by
the
miracle
of
Elizeus
which
did
puryfie
the
water
with
salte
.
4.
Kyngs
.
2.
Moyses
also
dyd
the
lyke
wyth
the
woode
showed
vnto
hym
,
when
the
people
of
Israell
were
in
suche
necessitie
of
swete
water
to
drinke
.
Exod.
15.
But
by
these
myracles
it
is
not
recited
that
Elizeus
nor
Moises
had
instituted
a
purgynge
water
to
puryfye
the
people
of
the
Iewes
.
And
it
shal
not
be
founde
,
that
there
was
at
anye
tyme
amongs
the
iudaicall
ceremonies
any
other
purging
water
,
but
with
the
ashes
of
the
beast
offred
vp
for
burnt
sacrifyce
.
Num.
19.
Wherfore
Alexander
and
his
like
must
fréelye
acknowledge
the
inuention
of
their
Salte
and
coniured
water
for
the
purginge
of
synnes
,
to
haue
taken
hys
originall
of
Neuma
Pompilius
,
more
then
.
700.
yeares
before
the
incarnation
of
Iesus
Christ
.
This
purging
water
was
so
well
obserued
of
the
Romayne
Idolatours
,
Histo.
tripart
.
lib.
6.
cap.
35.
that
more
than
.
360.
yeares
after
the
incarnation
of
Iesus
Christ
,
it
is
recited
howe
the
Emperour
Valentinian
entryng
in-into
the
temple
of
the
goddesse
fortune
,
Valentinian
the
emperour
against
holy
water
sprinkeled
.
a
sacrifycer
watchyng
the
sayd
Temple
dyd
sprinkle
him
with
thys
blessed
purgyng
salted
water
,
whiche
he
had
taken
out
of
the
holly
water
stocke
beynge
at
the
entraunce
of
the
said
temple
,
wherwyth
the
Emperour
beynge
chauffed
smote
the
Pryest
holdyng
the
holly
water
stycke
,
saying
he
was
rather
defyled
then
puryfyed
.
By
these
true
Histories
the
Massalians
may
vaunt
themselues
,
the
first
part
of
their
Masse
sacrifice
to
be
very
auncient
.
And
that
their
holywater
stockes
,
Holy
water
very
auncient
.
&
salted
clensing
&
purging
water
,
are
of
the
auncient
doctrine
of
Neuma
pompilius
&
not
of
the
Euangelicall
doctrine
of
Iesus
Christ
,
whyche
they
call
new
doctrine
,
&
new
Testament
,
as
diffring
from
the
auncient
Ceremonies
of
the
Iewes
and
Panyms
Idolatours
.
But
againe
I
cannot
meruell
inough
,
wherefore
Alexander
did
enterprise
the
restoring
of
the
Pompilion
Idolatrye
,
Against
salt
holy
water
of
Alexander
pope
of
rome
seing
he
had
a
meane
to
reinstitute
the
ceremoniall
water
after
the
fashion
of
the
Iues.
And
this
doing
to
followe
rather
the
law
of
god
then
Neuma
Pompilius
,
for
he
had
easye
meanes
to
recouer
ashes
to
make
a
purging
water
after
the
maner
of
the
Iues
:
namely
of
holy
and
precious
ashes
,
to
say
of
the
ashes
kept
in
their
shrienes
,
and
comming
of
courtaines
Towells
&
vessels
consecrated
,
Ca.
Omnes
de
consecrat
.
destinct
.
4.
&
ca.
Altaria
.
&
ca.
Vestimenta
.
destinct
.
1.
which
the
byshop
Cleament
predecessour
of
Alexander
had
forbidden
to
be
applyed
to
any
prophane
vse
.
But
being
worne
with
oldnes
,
to
be
burned
in
the
fyer
.
And
the
ashes
to
be
put
into
the
Fount
.
Were
not
these
holye
ashes
,
to
haue
moued
Alexander
to
restoore
the
ashye
and
purginge
water
after
the
maner
of
the
Iues
,
if
he
had
not
beene
so
denty
of
salt
and
found
a
better
taste
,
to
continue
the
auncient
Romain
religion
?
Other
ashes
might
haue
ben
found
by
the
successours
of
Alexander
:
To
witte
,
Ca.
Altaria
de
consecrat
.
distinct
.
of
the
rounde
hostes
vnleuened
&
consecrated
,
which
the
great
bishop
Higinus
ordeyned
to
be
burned
(
which
falling
vpon
the
earth
might
not
be
left
for
the
massing
sacrificer
)
and
the
ashes
of
the
same
hostes
to
be
put
into
the
shrines
.
Other
ashes
also
might
haue
bene
gotten
of
the
rattes
,
myce
,
and
other
beasts
deuouring
the
sayde
consecrated
hostes
,
and
ordeyned
to
be
burned
,
In
lib.
cantel
.
Miss.
and
the
ashes
to
be
put
into
the
shrynes
.
Seing
then
that
Alexander
woulde
not
followe
the
ceremoniall
lawe
of
God
,
to
ordeyne
a
water
blessed
,
salted
,
consecrated
and
coniured
:
Why
did
he
not
at
the
least
put
his
salte
in
the
hoste
of
the
Massalian
sacrificer
,
Leuit.
2.
●●
which
they
saye
is
offered
to
God
as
a
health
sacrifice
?
In
doing
whereof
he
shoulde
haue
folowed
the
ceremonie
of
Moyses
,
by
the
whiche
he
commaunded
that
salt
should
be
offered
in
all
sacrifices
,
&
therwith
to
sprinckle
the
sacrifice
offered
for
health
.
But
if
Alexander
and
his
successours
woulde
haue
folowed
the
lawe
of
God
,
they
woulde
haue
inuented
nothing
of
their
owne
braynes
,
they
would
neuer
haue
made
them selues
so
renowmed
to
haue
lefte
the
memorie
of
their
institutions
.
The
occation
of
inuenting
newe
idolatries
.
For
this
occasion
they
would
in
nothing
folowe
the
lawe
of
God
,
but
contrarywise
haue
forbidden
to
put
salt
into
the
round
hostes
consecrated
to
celebrate
the
missall
sacrifices
.
They
haue
forbidden
also
to
put
ashes
into
their
holy
water
,
to
the
ende
that
in
all
their
institutions
,
men
shuld
know
,
that
they
borow
nothing
of
the
law
of
God
,
nor
of
the
law
of
Moyses
,
much
lesse
of
the
euangelical
law
of
Iesus
christ
,
but
only
haue
taken
thought
to
bring
in
inuentions
,
notwithstanding
that
they
were
inuented
by
th
auncient
Painims
and
Romain
Idolators
700
yeres
before
the
incarnation
of
Iesus
Christ
.
To
finishe
thys
fyrst
parte
of
the
Masse
:
it
had
bene
more
expedient
(
O
Massalians
)
that
in
place
of
your
sacrifices
,
and
coniured
salt
water
,
wherewith
you
sprinkle
the
people
to
haue
clearely
declared
the
holy
ghospell
,
causing
the
people
to
vnderstande
,
The
true
holy
water
of
al
christians
.
that
the
purifying
and
washing
of
their
sinnes
,
did
hang
onely
on
the
bloode
of
Iesus
Christ
,
who
is
strong
inough
to
driue
awaye
diuelles
,
to
bring
vs
from
hell
,
Hebre.
9.
to
preserue
vs
from
death
euerlasting
,
and
to
deface
in
vs
all
spottes
of
synne
,
withoute
vsing
of
adiuration
and
coniurynge
with
salte
,
to
driue
awaye
Diuelles
,
accordynge
to
the
Witchecrafte
of
Pompilius
,
and
the
heresie
of
the
Samaritains
,
Epipha
.
lib
1.
tom.
1.
sec.
9
&
17.
conte
.
haec
.
which
dyd
beleue
to
be
purified
by
washyng
themselues
euery
day
with
holy
water
.
After
the
Asperges
song
,
2.
part
of
the
masse
.
and
the
holy
coniured
water
sprinkeled
vpon
all
the
aulters
,
Images
,
and
assistaunce
at
the
missall
sacrifice
,
Procession
.
followed
the
Procession
,
whyche
some
woulde
attribute
to
Agapet
Byshoppe
of
Rome
.
Platine
But
it
was
instituted
moore
than
a
thousande
yeares
before
hym
:
Tit.
Liuius
in
his
decades
.
whyche
the
auncient
Romayne
Idolatours
did
call
Supplication
.
Chi Rho and Alpha and Omega
But
in
place
of
painting
there
the
name
of
Iesus
Christ
they
haue
painted
the
Images
and
liknesses
of
diuers
gods
and
godesses
he
saincts
&
she
saincts
patrons
of
euery
parishe
.
This
in
summe
is
the
beginning
of
the
Missall
procession
,
for
the
second
part
of
the
Masse
.
Was
there
euer
so
great
Idolatry
emongs
the
Isralites
,
when
they
woulde
celebrate
their
feasts
of
sweat
bread
,
to
eate
the
paschall
lambe
a
figure
of
the
holye
sacrament
of
of
the
supper
,
which
the
massalians
haue
disguised
by
their
sacrifices
of
the
Masse
?
dyd
they
euer
cause
to
be
carryed
in
procession
the
flesh
&
bloud
of
the
vnspotted
lambe
?
Did
they
euer
lay
it
vp
in
shriene
to
be
caryed
in
procession
throughte
the
streates
?
The
brasen
serpent
(
notwythstandinge
they
abused
it
)
dyd
they
euer
cause
it
to
be
borne
in
a
shryne
vpon
the
shulders
of
the
priestes
which
had
theyr
heades
and
beards
shauen
.
In
the
yere
of
Christ
.
1264.
As
the
great
byshop
Vrbain
did
ordain
to
carry
in
procession
the
consecrated
host
by
the
massalians
.
And
instituted
a
solempne
feast
a
thursday
euery
yeare
,
to
th
ende
to
turne
the
vse
of
the
sacrament
into
a
more
detestable
idolatry
,
then
al
his
predecessours
had
done
before
him
?
After
the
sprinkling
or
holy
water
,
&
the
procession
done
Neuma
ordained
that
the
Massing
sacrificer
to
celebrate
the
sacrifice
,
3.
part
of
the
masse
,
are
the
aulter
,
taper
and
lyght
.
being
clothed
with
his
aulbe
,
&
chasuble
or
tunicle
painted
,
the
head
crowned
,
&
beard
shauen
shuld
approch
to
the
alter
,
to
the
end
to
make
all
things
ready
for
the
sacrifice
furnished
with
a
Lampe
or
Taper
light
which
commonly
was
of
Tede
or
pinapole
tree
.
Ouid.
lib.
4
de
fast
.
Apul.
lib.
11.
de
asin.
aur.
Plutar
in
Neuma
.
For
without
an
alter
&
fier
no
sacrifice
could
be
celebrated
.
He
ordained
also
that
the
massing
priest
shuld
turne
hymself
to
the
alter
toward
the
East
.
Porphier
the
hereticke
did
not
only
continue
this
Pompilius
witchrast
but
also
did
ordain
the
porches
&
th
immages
to
be
tourned
toward
the
East
,
to
the
end
the
those
that
entred
into
the
temples
in
bowing
themselues
before
them
should
addresse
theyr
praiers
toward
the
East
,
Alex.
ab
Alex.
lib.
4.
cap.
17
like
as
the
Perlians
doe
worship
the
sunne
in
the
east
.
Be
not
these
institutions
Massalians
and
Pompilions
contrary
to
the
auncient
ceremoniall
lawe
of
the
Iewes
,
in
the
whiche
it
was
forbidden
to
addresse
prayers
towarde
the
East
,
for
a
difference
from
the
auncient
Idolators
.
Acknowledge
then
(
O
Massalians
)
that
the
erection
of
your
aulters
toward
the
East
,
Exod.
20.
Leuit.
26.
Deut.
5.
Esay
.
40.
your
lampes
and
tapers
lyght
,
your
pictures
&
Images
reuerensed
in
your
missall
sacrifices
to
haue
taken
their
beginninge
of
the
auncient
Romain
religion
appoynted
by
you
from
one
to
another
.
For
the
pictures
&
images
wherewith
your
aulters
be
decked
and
adorned
to
celebrate
your
missall
sacrifices
,
can
not
take
theyr
originall
of
the
law
of
God
,
that
which
doth
not
forbid
onely
the
sufferynge
of
any
Images
in
the
churches
,
but
also
to
make
them
,
and
reuerence
them
.
Vnto
whome
can
God
be
made
lyke
?
What
Image
,
picture
,
or
what
portrature
can
be
inuented
for
hym
?
Neuerthelesse
,
by
a
moste
detestable
and
abhominable
herisie
,
Abhominable
idolatrie
you
(
O
Massalians
)
haue
caused
the
Image
and
likenesse
of
the
Trinitie
one
God
and
three
persons
to
be
prynted
in
your
rounde
hoostes
whyche
you
cause
to
be
worshipped
.
Neuerthelesse
the
two
doctours
Massalians
Titelman
and
Biell
interprete
the
aulter
otherwyse
,
when
the
massyng
priest
doeth
approche
laden
with
his
chalise
of
golde
to
fygure
Christ
carying
the
crosse
vnto
the
mountayne
of
Caluery
,
then
the
priest
kyssyng
the
aulter
to
fygure
the
marriage
and
weddyng
synge
of
christ
with
hys
churche
.
The
right
hand
of
the
aulter
to
fygure
the
people
of
the
Iewes
,
and
the
left
hande
the
people
of
the
Gentiles
.
Durand
.
lib.
rubr
.
de
m●tat
.
For
this
cause
Durand
a
subtel
massalian
hath
written
,
that
the
missall
memorie
oughte
to
beginne
at
the
right
hande
of
the
aulter
,
and
on
the
same
part
to
ende
.
And
yet
notwithstanding
the
principal
aperies
are
celebrated
at
the
left
hand
of
the
aulter
.
Touching
the
fyer
and
lyghted
taper
,
they
fygure
christ
:
as
beyng
the
fyer
that
consumeth
the
rust
of
our
synnes
,
or
otherwyse
the
fyer
of
charitie
compassing
aboute
the
christian
people
,
and
the
bournyng
taper
to
sygnifie
the
lyght
of
fayth
,
the
ioyes
to
come
,
and
the
incarnation
of
christ
.
Be
not
these
detestable
sophistries
,
the
which
Neuma
the
Sorcerer
neuer
thought
of
,
when
he
instituted
the
aulter
,
the
fyer
,
and
the
burning
taper
to
sacrifice
.
4.
part
of
the
Masse
.
To
continue
the
order
of
the
missall
sacrifice
,
the
Massalian
priest
approching
to
the
aulter
,
the
taper
burning
and
cled
and
adorned
with
his
aulbe
and
chasuble
tourning
his
face
toward
the
East
,
beholding
the
Images
gilt
and
carued
,
before
all
thyngs
must
say
hys
Confiteor
and
confesse
him self
,
Confiteor
.
in
acknowledging
hys
offences
,
Rem
diuinam
facturus
ad
suam
leuandam
culpam
se
inprimis
rerum
dicere
debebat
&
noxae
penitere
ac
fateri
admissum
,
vultumque
submittere
.
Alex.
ab
Alex
,
lib.
4.
cap.
17
Blond
.
lib.
1.
de
Rom.
trium
.
and
aske
pardon
of
the
gods
and
goddesses
,
of
the
he
saincts
and
she
saincts
,
requiring
iust
and
reasonable
things
.
As
Pythagoras
doth
saye
in
his
golden
verses
,
and
Orpheus
in
hys
hymnes
,
for
Neuma
the
Sorcerer
estemed
the
conscience
of
the
Priest
massalian
to
be
well
purged
by
hys
confession
.
And
that
without
Confiteor
the
sacrifice
coulde
not
be
well
celebrated
.
Beholde
than
,
neyther
Damaze
nor
Pontiam
Byshoppes
of
Rome
,
can
not
geue
the
glorye
to
themselues
that
they
first
instituted
the
Confiteor
,
For
the
Massalian
sacrificer
:
for
more
than
a
thousande
yeres
before
them
,
it
was
forged
by
the
auncient
Romain
Idolaters
.
And
yet
is
continued
to
this
present
day
,
that
the
priestes
celebratinge
their
missall
sacrifice
shall
pronounce
or
murmour
a
Confiteor
,
in
a
language
neyther
vnderstande
of
them
,
nor
of
the
assistaunts
,
addressing
their
praiers
and
requestes
vnto
the
gods
and
goddesses
,
to
the
he
saincts
and
she
saincts
,
in
place
of
reuerensing
,
honouring
,
praying
,
&
worshipping
the
true
,
onely
and
almightye
God
,
creator
of
all
goodnes
.
Neuerthelesse
,
the
Alcoran
of
Titelman
doth
interprete
the
Confiteor
of
the
Massalian
to
signifye
the
confession
of
christ
for
the
synnes
of
the
people
.
Cap.
9.
After
the
Confiteor
murmured
to
obserue
the
religion
and
ceremonies
of
Pompilius
,
5.
part
of
the
masse
.
the
massyng
priest
ought
to
tosse
and
retosse
,
tourne
and
retourne
,
Turnings
&
beckings
.
along
the
aulter
:
Liftyng
vp
his
hands
,
than
letting
them
downe
?
Hae
sunt
ver●…igines
in
sa●tis
a
Numa
●nstitutae
dex
●eram
ad
os●ulum
ferre
〈◊〉
se
in
orbē●ircumagere
.
●lond
.
lib.
●le
Rom.
trium
.
Macro
.
in
Sa●urnali
.
with
prayers
and
meditations
towarde
the
East
.
For
Neuma
the
sorcerer
,
had
an
opinion
of
great
holines
to
be
in
these
tournynges
bowings
&
conuersions
of
the
priests
body
.
This
is
the
occation
(
as
a
man
maye
coniecture
)
of
the
adding
to
of
this
pleasant
song
at
the
enterance
of
the
Masse
,
when
the
sacrifycer
begynneth
to
make
his
noddes
,
&
tournes
,
I
will
enter
(
saith
he
)
vnto
the
Alter
of
god
which
maketh
my
youth
to
reioyse
.
The
entraunce
of
the
masse
.
Hath
he
not
iuste
cause
of
reioysing
seyng
the
Table
cloth
layed
,
the
Table
furnished
,
the
bancket
prepared
the
Musick
of
orgaines
,
and
other
instruments
sonding
,
the
odors
and
encensing
,
the
cup
full
of
wine
,
the
collacion
ready
,
the
pot
and
offring
to
fyll
hys
purse
?
Be
not
al
these
meanes
to
reioice
the
youth
of
the
sacrificer
,
entringe
vnto
the
alter
,
to
masse
,
turne
,
&
daunce
after
the
maner
prescribed
vnto
him
by
the
Magician
Numa
Pompilius
?
Plin.
lib.
28.
And
not
onely
the
Romaynes
,
but
also
the
other
Idolatours
in
celebratynge
their
sacrifyces
were
wont
to
tourne
,
and
retourne
,
lyfting
vp
the
right
hand
vnto
their
mouth
then
tournyng
all
their
body
,
the
whych
turnynges
and
noddings
were
accompted
holye
.
Titelman
in
hys
alcoran
doth
resite
that
the
massing
sacrificer
in
making
his
trauersinge
a
long
the
aulter
,
doth
make
.7
.
courtesies
or
salutations
vnto
the
assystaunce
in
his
sacrifice
.
To
the
end
to
chase
away
the
.7
.
deadly
sinnes
by
the
seuenfold
grace
of
the
holy
ghost
.
but
in
making
his
.7
,
courtesies
in
his
Masse
dance
,
he
ought
to
tourne
hymselfe
toward
the
assistaunce
(
except
before
the
preface
,
and
kissing
the
paxe
)
what
time
he
is
occupied
in
the
breaking
of
the
round
hoost
,
to
transubstanciat
him
into
an
accidence
without
a
substaunce
.
These
beckynges
bowynges
,
6.
part
of
the
masse
.
Organes
.
tournynges
,
and
towynges
fynished
by
the
Massalian
sacryfycer
,
Numa
ordayned
the
sounde
of
Orgaynes
,
flutes
,
and
Vyolles
,
to
synge
hymnes
,
prayses
,
and
songes
,
to
the
honour
of
their
goddes
in
the
name
of
whome
,
the
Myssall
sacryfyce
was
celebrated
.
This
part
of
the
Masse
hath
bene
enryched
wyth
diuers
songes
,
by
diuers
byshoppes
of
Rome
.
Some
as
Flaman
&
Diodore
did
institute
Anthemes
Thelesphore
,
Antiphones
.
Collectes
.
that
Collects
:
Leon
or
Gelase
the
Graduels
,
Graduels
.
Gregory
or
Gelase
,
the
Traictes
,
Sequences
.
Gothgere
abbot
of
Sandall
,
the
Sequenses
.
Whiche
are
diuers
songes
of
musicke
seruing
to
adorne
&
enriche
the
missall
sacrifice
.
But
if
the
commentaries
of
the
auncient
Romaines
bishops
instituted
by
Neuma
were
discouered
,
Hymnorum
plures
species
erant
,
hypingos
Dianae
,
Apollini
pean
&
prosoedia
Dionisio
dithiranibus
,
Cereri
iulus
:
Veneri
erotichus
:
praeter
quos
fuere
prosoedion
,
hyporchema
,
&
stafimon
.
Alex.
ab
Alex.
lib.
4.
cap.
17.
much
greater
deuersitie
,
of
songs
ballets
hymnes
,
odes
&
cantiles
,
shuld
be
found
dedicated
and
consecrated
to
diuers
gods
&
goddesses
.
euen
like
as
the
diuersitie
of
diuers
songes
of
musicke
hath
increased
according
to
the
diuersitie
of
diuers
Missall
sacrifices
ordayned
to
dyuers
gods
&
goddesses
he
sainctes
and
she
sainctes
.
For
like
as
the
auncient
Idolatours
did
celebrate
their
sacrifices
to
dyuers
gods
&
goddesses
.
So
the
Massalians
contynued
the
celebration
of
their
Masses
to
dyuers
he
and
she
sainctes
,
One
in
the
name
of
our
lady
,
another
in
the
name
of
Sainct
Sebestian
,
Diuers
masses
other
of
the
holye
ghost
&
other
of
Requiem
,
Drye
masses
.
in
so
much
that
they
made
a
difference
betewene
drye
Masses
&
other
common
Masses
,
wherin
they
made
the
soppe
stieped
in
wyne
.
In
such
sort
that
therof
came
an
infinite
number
of
Missal
sacrifices
vnto
diuers
he
and
she
sainctes
.
Vnto
the
whiche
were
songe
diuers
songes
and
sequences
.
Be
not
these
horrible
and
abhominable
corruptions
of
the
holy
sacrament
of
the
supper
of
Iesus
Christ
,
thereof
hauing
made
an
Idolatrie
after
the
fashion
of
the
auncient
sacrifices
instituted
by
the
coniurer
Neuma
?
Wherefore
the
Bishoppe
Vitalian
ought
not
to
glorifie
him selfe
that
he
enriched
the
sacrifice
of
the
Masse
with
the
sounde
of
Organs
.
For
more
then
1200
yeres
before
him
this
institution
was
published
by
the
Magician
Neuma
.
But
to
stuffe
this
babilonicall
sacrifyce
,
the
massalian
Alcoranists
haue
interpreted
the
diuersitie
of
their
musicall
songes
,
by
a
pythagoricall
,
philosophie
.
Touching
the
collectes
,
that
is
to
saye
,
the
patched
praiers
they
haue
commaunded
,
that
they
shal
be
songe
in
number
odde
,
to
wit
,
3
,
5
,
or
.7
.
the
.3
.
to
figure
the
trinite
the
.5
.
to
represent
the
fyue
woundes
of
christ
,
the
.7
.
to
figure
the
.7
.
wordes
of
christ
vpon
the
crosse
,
or
elles
the
.7
.
giftes
of
the
holy
ghost
.
Moreouer
for
a
more
subtill
pithagoricall
diuinitie
,
the
Massesayer
oughte
not
to
passe
the
number
of
.7
.
by
the
ordinance
of
pope
Innocent
the
third
of
that
name
:
the
sophist
Biel
in
his
alcoran
of
the
interpretation
of
the
Masse
,
doth
adde
that
the
number
of
the
collects
shuld
be
equall
to
the
praiers
of
the
secrets
,
that
is
to
say
praiers
of
the
Massemonger
murmured
in
secret
to
the
end
they
be
not
contempned
of
the
people
.
After
the
collects
is
the
song
of
the
graduell
more
sharpe
&
graue
a
figure
of
the
confession
of
the
publicans
hauing
heard
the
preaching
of
Iohn
baptist
.
Notwythstandyng
the
song
of
the
graduell
was
not
song
in
the
Missall
sacrifices
from
Easter
vnto
the
feaste
of
penticost
,
to
figure
the
blessed
estate
of
the
world
to
come
.
Further
besyde
the
sounde
of
orgaynes
,
7.
part
of
the
masse
.
and
songes
of
Musick
the
auncient
Romaynes
Idolatours
were
wonte
to
vse
in
their
sacrifices
parfume
of
encens
whiche
they
caused
to
be
keepte
in
a
lyttle
vessell
called
Acerra
a
censour
.
Perfume
of
encence
.
In
this
litle
Frankensens
coffer
were
put
the
odours
whych
the
sacerficer
did
take
to
encence
the
Aulter
,
the
Images
,
Blond
.
lib.
1.
de
Rom.
trium
.
Alex.
ab
Alex.
lib.
4.
cap.
17.
iliacis
temporibus
veteres
non
thu●e
,
sed
cedri
,
&
citri
fumo
deos
adolebant
.
Platine
the
hoostes
or
sacrifices
specially
in
the
Masses
celebrated
vnto
the
god
Ianus
,
and
vnto
the
goddesse
Vesta
,
whyche
toke
pleasure
in
encence
&
wine
offered
vnto
them
.
For
in
the
time
of
the
Troians
,
in
stead
of
encence
,
cedre
and
Citron
were
vsed
for
parfume
.
It
was
not
then
Leo
bishop
of
Rome
that
first
instituted
the
vse
of
encence
and
encensing
in
the
Missall
sacrifice
.
For
more
then
.700
.
yeares
before
the
incarnation
of
Iesu
Christ
the
auncient
Romain
Idolatours
dyd
vse
encence
in
their
sacrifices
.
Tit.
Liui.
lib.
3
Decades
.
3.
And
also
the
Romaines
did
retayn
the
word
in
latin
.
Thus
,
which
signifieth
encence
,
of
the
auncient
word
Thyo
,
that
is
to
say
I
sacrifice
,
bycause
the
Idolatours
did
vse
in
all
their
sacrifices
encence
,
Tit.
Liui.
lib.
9.
Decad.
3.
they
had
also
a
portable
encensor
to
encence
wythall
.
Neuerthelesse
,
some
wryte
that
the
auncient
Romaine
Idolators
celebrating
theyr
sacrifices
vnto
the
Goddesse
Ceres
vsed
the
gumme
of
Pyne
called
Tede
,
Ouid.
de
fast
.
lib.
3.
in
stede
of
encence
,
for
whyche
cause
Ceres
was
called
of
the
Poetes
Tedifere
.
By
the
Alcoram
of
Titelman
,
the
encense
is
interpreted
the
prayer
of
the
Massalian
,
for
that
it
doeth
mounte
vp
into
heauen
in
a
sauour
of
swetenesse
,
euen
as
the
smoke
of
encence
doth
rise
vp
on
heyght
.
He
doth
sophist
also
with
Biel
his
companion
,
the
censour
to
fygure
the
grace
of
the
holy
ghost
.
These
subtell
Alcoranists
alledge
the
place
of
Tobie
,
who
chased
away
the
deuyll
by
the
perfume
of
the
broyled
lyuer
.
The
same
Biel
interpreteth
otherwyse
,
the
encense
to
fygure
Mary
Magdalenes
annoynting
of
christ
,
and
because
christ
was
twyse
annoynted
,
the
encense
muste
be
also
offered
twyse
in
the
missall
sacrifice
.
8.
part
of
the
masse
.
Plin.
lib.
1.
cap.
3.
Offertorie
.
For
another
parte
of
the
missall
sacrifice
celebrated
by
the
auncient
Idolators
,
was
the
Offertorie
,
of
the
fyrst
fruictes
offered
,
to
the
honour
of
the
gods
in
the
name
of
whom
the
sacrifice
was
celebrated
.
This
Offertorie
was
for
the
massinge
sacrificer
,
whiche
he
might
frely
carye
into
hys
owne
house
,
for
the
nourishement
of
him selfe
and
his
familie
:
notwithstanding
there
wer
other
offeryngs
distributed
to
those
that
wer
nedefull
.
After
by
the
couetousnes
of
the
Massalians
,
this
vsage
was
chaunged
into
an
offertorie
or
offering
of
siluer
or
golde
to
enriche
the
coffer
,
which
some
woulde
haue
attributed
to
Leo
bishop
of
Rome
,
Platine
notwithstandinge
that
the
Offertorie
was
practised
moore
then
a
thousande
yeres
before
him
.
And
to
the
ende
to
iustifie
this
by
the
Romaine
histories
:
When
Neuma
had
instituted
the
Ministers
of
the
religion
,
as
Bishops
,
Augures
,
Sauliens
,
Feciaux
,
Curions
and
others
,
Blond
.
lib
2.
de
Rom.
trium
.
he
ordeyned
also
the
meanes
howe
to
nourish
and
entertayne
them
,
he
commaunded
to
make
of
the
common
reuenues
foundations
,
for
the
nourishment
and
maintenance
of
the
religions
Vestales
.
Folowinge
his
example
manye
particuler
persons
did
the
lyke
.
Sacerdotiorum
siue
beneficiorum
duo
erant
genera
,
vnum
quorum
collatio
ad
rep.
aut
principem
aut
ad
pontificum
collegium
spectabat
:
Alterum
quorum
collatio
ad
aliquam
familiam
eiusque
successores
pertinebat
,
quae
beneficia
vitis
patronatus
censebantur
.
Blond
.
lib.
2.
de
Ron
trium
.
A
dispence
for
many
benefices
.
Tit.
Liuiuius
lib.
30.
The
founding
of
benefices
.
Vacations
&
setting
ouer
Offertorie
.
Tertia
sacerdotiorum
opulenta
,
a
solutionibus
inueniebat
,
quas
inferiores
superioribus
pontificibus
impendebant
quale
apud
nos
est
cum
pontifici
romano
fructus
primos
antistites
&
his
minores
sacerdotes
ad
obtinuenda
beneficia
pecuniam
dissoluunt
.
Biond
.
lib.
2.
de
Rom.
trium
.
Cicero
in
oratione
pro
domo
sua
ad
pontifices
Blond
.
lib.
3.
de
Rom.
trium
.
So
that
benefices
became
riche
by
foundations
.
The
same
benefices
were
of
two
sortes
.
The
one
at
the
presentation
&
bestowing
of
the
prynce
,
or
of
the
comon
welth
or
of
the
colledge
of
bishops
.
The
other
were
at
the
presentation
of
some
particuler
patrons
of
the
sayde
benefices
,
by
whome
they
were
founded
and
endowed
with
great
riches
.
Of
the
whiche
benefices
the
great
bishoppes
of
Rome
haue
vsurped
authoritie
to
geue
dispensation
to
haue
two
at
once
,
euen
as
it
is
recited
in
the
historie
of
Liuie
,
of
Fabius
Maximus
,
who
had
by
dispence
two
benefices
than
when
he
was
created
bishop
,
more
then
two
hundred
yeres
before
the
incarnation
of
Iesus
Christ
.
This
was
then
first
reuenewe
of
the
Massalian
sacrificers
to
haue
benefices
rychely
founded
.
The
seconde
reuenewe
was
the
Offertorie
,
or
offerynge
,
the
Offertory
and
oblations
.
The
thyrde
reuenewe
was
the
vocations
and
the
first
fruicts
,
whiche
the
Idolatrous
Romaine
Bishoppes
were
accustomed
to
take
,
for
the
vacation
of
the
benefices
whyche
they
gaue
,
solde
,
or
dispensed
with
.
The
fourthe
reuenewe
was
deathes
,
annualls
,
legacies
,
and
bequestes
geuen
,
to
pray
vnto
their
gods
for
the
soules
of
the
departed
.
The
whiche
is
verified
this
daye
by
the
monuments
and
tombes
of
the
auncient
Idolatours
.
The
first
reuenew
was
amerciaments
,
condemnations
and
confications
leuied
by
the
bishops
of
Rome
:
as
the
place
&
house
of
Cicero
(
when
he
was
banished
)
wer
confiscate
to
the
colledge
of
the
priests
,
&
dedicated
specially
to
the
sacrifices
celebrated
in
the
temple
consecrated
to
the
goddesse
Libertie
.
Passing
by
I
thought
good
to
recite
this
summe
of
th
auncient
romain
sacrificers
,
to
the
end
that
vnto
all
it
maye
be
knowen
,
that
all
the
abuses
and
Idolatries
,
succeded
in
the
churche
of
Iesus
Christ
are
not
newe
:
But
had
theyr
originall
restored
&
taken
of
the
auncient
romaine
Idolators
:
As
the
foundations
of
Masses
,
Obites
,
Mounthmindes
the
dispensing
of
many
benefices
,
annalls
,
vaccantes
,
translations
,
offeringes
&
Masse
boxe
,
amercementes
and
confiscations
,
adiudged
by
the
sentence
of
the
bishop
of
Rome
,
as
are
also
other
ordinances
restored
by
the
new
Romain
Bishops
&
continued
from
the
one
to
the
other
.
The
yere
of
our
lord
.
383.
Blond
.
lib.
2.
de
Rom.
trium
.
To
this
porpose
it
is
recited
in
the
Romain
histories
that
synce
the
raign
of
the
Emperour
Valentinian
the
.xii.
of
that
name
,
great
sedition
happened
at
Rome
betwen
the
christians
,
&
the
Idolatours
priests
whych
stryued
amongs
themselues
,
whether
had
more
enriched
the
church
by
fundations
,
lagacies
,
bequests
,
offerings
&
other
inuentions
:
in
such
sort
that
the
heathen
Idolatours
&
infidels
which
did
vsurpe
again
the
temple
presently
called
the
church
of
S.
Peter
at
Lians
,
did
fight
against
the
christians
of
Rome
which
would
haue
dedicated
the
same
to
their
deuotion
.
After
the
offertorie
the
Aleoran
of
Titleman
doth
hold
that
the
masse
monger
must
for
a
time
kepe
silence
,
Cap.
35.
to
figure
the
fliyng
of
christ
or
feare
of
the
disciples
to
confesse
him
before
the
Iewes
.
Then
after
the
sacrificer
doth
singe
on
hygh
Per
omnia
secula
seculorum
for
thys
that
christ
after
that
he
was
in
secret
did
show
himself
openly
in
the
house
of
Lazarus
,
Then
he
syngeth
sanctus
sanctus
sanctus
:
to
sygnifie
the
song
of
the
Iues
when
christ
entred
into
Ierusalem
.
This
musyke
ended
the
sacrificer
must
secretly
murmur
,
betwene
his
teath
,
counterfetting
sadnes
without
anye
tourninges
,
but
yet
he
muste
playe
a
domme
mommerie
by
sygnes
of
crosses
drawen
here
awaies
&
there
awaies
as
we
shall
hereafter
declare
.
After
the
offertorie
we
must
come
to
the
ix
.
part
of
the
Masse
,
9.
part
of
the
Masse
the
round
host
of
floure
.
Plutar
in
Numa
.
the
most
ryche
&
most
dentie
for
the
Massalians
.
That
is
the
hoste
or
sacryfyce
.
Wherein
dothe
consist
the
principall
end
or
marke
of
the
masse
sacrifice
.
Pollux
in
onom
.
lib.
6.
Mysteriis
peractis
,
qui
sacris
intererant
,
rotundis
panibus
,
quos
in
honorem
deorum
adhib
ebant
stantes
resceban̄tur
nec
nisi
sacrificio
perfecto
vesci
licebat
.
Alex.
ab
Alex.
lib.
4.
cap.
17
In
the
time
of
the
coniurer
Numa
the
Romaines
had
not
yet
in
vse
to
kill
&
offer
vp
the
bloud
of
beastes
But
aboute
the
ende
of
the
Masse
sacrifice
,
it
was
ordained
to
eate
and
communicate
togither
wythin
the
temple
lytle
round
Cakes
consecrated
to
the
honour
of
the
gods
in
whose
name
the
Masse
was
celebrated
.
The
lytle
rounde
hosts
of
fyne
flowre
were
eaten
by
the
sacrificer
and
the
assistants
standing
and
not
sitting
.
The
flowre
whereof
they
were
made
was
called
Mola
,
whereof
commeth
this
worde
immolare
,
to
offer
.
There
was
diuers
hosts
,
that
is
to
saye
,
diuers
lytle
round
cakes
,
dedicated
vnto
diuers
gods
lyke
as
they
had
diuers
sacrifices
of
the
Masse
.
With
the
same
round
hosts
was
offered
wyne
(
the
aulters
seruinge
in
place
of
tables
.
)
And
whyles
the
sacrificer
and
the
assistaunts
at
the
sacrifice
did
eate
&
communicate
together
the
foresayd
lytle
round
cakes
,
consecrated
to
the
honour
of
their
gods
,
there
was
song
hymnes
,
and
pleasaunt
songs
.
Some
playing
vppon
Orgaynes
and
Cymbales
.
Before
the
deuouryng
of
this
rounde
hoste
prynted
with
pictures
,
the
massalian
doctours
haue
ordeyned
that
the
Sacrificer
shal
vse
adiurations
and
coniuringe
by
sygnes
of
the
crosse
,
fyrst
he
ought
to
make
thre
crosses
vppon
the
rounde
hoste
to
fygure
the
threfolde
doctrine
of
christ
.
To
witte
,
by
the
father
,
by
himselfe
,
and
by
the
holy
ghost
,
in
pronouncing
these
words
:
Haec
dona
,
haec
munera
,
haec
sancta
sacrificia
illibata
.
Other
doctours
Alcoranists
&
Massalians
interpret
the
third
crosse
to
signifie
the
treason
of
Iudas
who
deliuered
his
maister
into
the
hands
of
the
Iues.
Beside
the
foresaid
thre
crosses
,
doth
folow
fiue
mo
,
to
figure
the
fiue
dayes
of
respit
from
paulme
sonday
to
good
fryday
,
or
otherwise
to
represent
the
fiue
wounds
of
christ
,
two
in
his
hands
two
in
his
feete
&
one
in
his
right
syde
.
Of
the
which
fiue
crosses
,
the
thre
first
must
be
made
vpon
the
chalice
&
vpon
the
round
host
to
figure
the
deliuering
of
christ
vnto
the
priestes
,
scribes
&
Pharisies
:
or
to
figure
the
price
that
christ
was
sold
for
,
to
wit
thre
tymes
ten
which
is
.30
.
pence
.
The
two
other
crosses
are
seperatly
made
:
the
one
(
being
the
fourth
)
vpon
the
host
,
thother
vpon
the
chalice
alone
,
to
play
the
two
persons
of
christ
&
iudas
:
which
the
massalian
sacrificer
doth
continuing
styll
his
mocks
&
mummeries
,
stretching
out
hys
armes
to
figure
christ
stretched
on
the
crosse
.
Then
he
lifteth
vp
his
round
host
printed
full
of
pictures
to
cause
it
to
be
worshipped
.
And
that
he
beginneth
agayne
to
make
thre
other
crosses
.
One
vpon
the
host
,
another
vpon
the
cuppe
,
and
the
thyrde
vpon
hymselfe
,
to
playe
the
personages
of
thre
estates
:
of
those
that
be
in
heauen
,
in
purgatorie
,
and
in
earth
.
He
smiteth
afterward
vpon
his
brest
,
to
play
the
personage
of
the
these
hangyng
vppon
the
crosse
,
whiche
repented
hym selfe
.
But
the
smiting
of
the
stomack
must
be
with
the
thre
hyndermost
fyngers
of
the
hande
,
for
the
thombe
and
the
next
fynger
be
reserued
to
consecrate
and
transubstantiate
the
round
host
.
Moreouer
he
must
smyte
his
brest
thre
tymes
to
fygure
the
threfolde
offence
of
the
heart
,
mouth
and
deede
.
In
lifting
vp
hys
voyce
to
represent
the
thefe
or
the
centurion
,
which
confessed
god
in
the
passion
.
Sixe
other
crosses
are
made
once
againe
,
thre
vppon
the
chalice
couered
,
to
figure
the
thre
houres
that
Christ
hanged
on
the
crosse
on
lyue
:
and
the
thre
other
crosses
are
made
vpon
the
chalice
discouered
(
with
the
round
hoste
lifted
vp
again
)
to
fygure
the
thre
houres
that
christ
hanged
vpon
the
crosse
dead
.
Then
after
the
massalian
hath
kissed
his
chalice
there
are
yet
two
crosses
more
,
to
fygure
the
mysterie
of
the
bloude
and
water
issuyng
out
of
christs
syde
.
Besyde
the
dumme
mummeries
abouesayde
,
the
priest
must
take
the
couering
cloth
from
the
chalice
,
and
couer
it
with
the
plantyn
to
figure
the
breaking
of
the
vaile
of
the
temple
in
the
middest
at
the
death
of
christ
.
This
done
the
round
host
is
put
from
aboue
the
chalice
,
&
is
couched
vnder
the
corporas
to
figure
the
buriyng
of
christ
.
The
priest
thus
hauing
played
the
person
of
the
hanged
thefe
,
of
the
traitour
Iudas
of
christ
,
&
of
the
publicans
,
playeth
afterwarde
the
personage
of
the
centurian
,
in
singing
the
Pater
noster
.
But
the
Alcoran
of
Durand
expoundeth
by
the
seuen
petitions
of
the
Pater
noster
the
seuen
wepings
of
the
virgin
Marye
,
or
the
seuen
vertues
,
or
the
seuen
giftes
of
the
holy
ghost
,
or
the
seuen
Beatitudes
,
or
the
seuen
deadly
synnes
.
This
song
finished
,
the
Massalian
a
lytle
whyle
kepeth
silence
,
to
fygure
the
silence
or
rest
of
christ
in
the
tombe
.
Re
diuina
&
ceremoniis
celebratis
,
sacerdos
tunc
,
I
,
licet
succlamabat
,
qua
voce
illos
qui
inter
fuerant
,
missos
faciebat
.
Alex
ab
Alex
lib.
4.
cap.
17
Parts
of
the
masse
ordeyned
by
Neuma
700
yeres
before
the
incarnation
of
Iesu
christ
.
Another
aperie
or
mūmerie
doth
the
Massalian
play
with
his
round
hoste
,
the
whiche
he
layeth
vppon
the
paten
to
fygure
the
vnitie
of
the
diuinitie
with
the
humanitle
:
but
when
he
playeth
the
secrete
mysterie
,
then
the
host
is
hyd
out
of
syght
.
The
sacrifice
thus
finished
&
the
litle
round
hosts
eaten
,
Numa
ordeined
to
sing
these
wordes
:
I
,
licet
(
vel
)
It●e
missa
est
,
that
is
to
say
,
go
it
is
graunted
,
the
assemble
is
suffered
to
go
home
.
Be
not
all
these
partes
of
the
Masse
sacrifice
ordeyned
by
Numa
the
coniurer
more
then
700
yeres
before
the
incarnation
of
Iesus
Christ
,
to
witte
,
the
vestments
,
the
aulbe
,
the
chasuble
,
the
holy
purginge
water
coniured
with
salt
to
chase
away
diuells
,
the
aulter
,
the
taper
light
,
the
the
turnings
and
trauersings
along
the
aulter
,
with
prayers
and
meditations
toward
the
East
.
The
processions
with
shrines
and
relikes
carried
vppon
the
shulders
of
the
priests
clothed
in
whyte
surplices
&
crownes
vppon
their
heads
:
the
Confiteor
made
to
the
he
sainctes
&
she
saincts
:
the
playing
on
the
Organs
,
the
Canticles
,
Peanes
,
Hymnes
,
and
Odes
:
the
Censour
and
the
Encens
:
the
communion
of
lytle
round
bread
consecrated
in
the
name
of
their
godds
:
and
in
th
end
this
song
Ite
missa
est
:
Do
ye
not
acknowledge
(
O
ye
Massalians
)
that
ye
haue
borowed
all
these
partes
&
members
of
your
Masse
of
Pompilians
religion
?
Why
doe
you
holde
this
worde
Masse
,
Math
,
27.
Luke
.
20.
Mark
.
14.
1.
Cor.
11.
seing
Iesus
Christ
did
name
it
a
supper
,
or
the
partaking
of
his
bodye
?
Why
haue
ye
taken
vp
these
vestementes
,
the
Aulbe
,
&
paynted
Chasuble
proper
to
the
auncient
romain
Idolators
,
of
the
which
garments
Christ
ordeyned
nothing
?
Why
haue
ye
geuen
more
credit
vnto
the
witchcraft
of
Pompilius
to
chase
away
diuels
with
salt
water
coniured
,
&
called
holy
water
,
then
vnto
the
holy
ghospel
of
Iesus
Christ
,
the
which
doth
assure
you
in
his
name
to
driue
awai
diuels
,
&
not
with
witchcraft
of
salt
?
Mark
.
16.
Who
but
the
spirite
of
Neuma
,
did
inspire
you
to
shaue
your
crowne
round
:
&
to
deck
your selues
with
whyte
surplices
,
to
beare
the
shrines
&
banners
in
procession
?
When
Iesus
Christ
celebrated
his
holy
supper
&
instructed
his
apostles
of
the
communion
of
his
body
&
blood
,
did
he
commaund
them
to
folow
the
religion
of
the
auncient
romain
Idolators
,
to
haue
their
alters
enriched
with
images
,
to
vse
turnings
&
trauersings
alonge
the
alter
,
to
be
shorne
round
,
to
haue
aulbs
&
chasubles
,
addressing
their
praiers
&
confession
to
he
&
she
saincts
,
to
pipe
with
organs
,
to
ꝑfume
their
alters
&
images
with
encence
to
,
go
to
the
offrings
,
to
cary
monie
to
the
priests
box
,
to
eat
litle
round
hosts
consecrated
,
&
laste
of
all
to
sing
Ite
missa
est
?
But
I
well
perceyue
(
O
Massalians
)
your
Masse
subtelties
,
wherby
you
shal
confesse
to
me
,
that
the
body
and
chiefe
parts
of
the
Masse
toke
their
beginning
and
creation
of
Numa
Pompilius
.
Neuerthelesse
the
deckinges
and
enrichings
were
inuented
by
other
bishops
of
Rome
:
speciallye
by
a
monke
called
Gregorye
the
first
of
that
name
,
that
came
to
the
Popedome
.
Who
was
instructed
in
the
Magike
and
Philosophie
of
Pythagoras
,
and
had
also
studied
the
lawes
of
Tullius
Hostillius
,
king
and
successour
of
Numa
,
to
the
end
to
make
his
name
euerlastinge
by
addinge
some
new
thinge
to
the
missall
sacrifice
,
he
ordeyned
to
singe
nyne
tymes
these
wordes
in
Greeke
,
Platine
.
Volaterran
Kyrie
eleyson
Kyrie
eleyson
.
For
Gregory
did
greatly
esteme
this
number
nyne
:
euen
as
the
auncient
romayn
Idolators
had
recourse
vnto
the
nouendiall
sacrifice
for
signes
and
monstrous
wonders
.
Quoties
prodigium
nunciabatur
,
sacrum
nouendiale
per
nouem
dies
agebatur
Tit.
Liui.
lib.
1
Decades
.
1.
He
did
also
ordeine
that
in
the
Massesacrifice
shuld
be
song
two
words
of
Hebrue
,
to
accompanye
the
two
wordes
in
Greke
.
And
that
at
certaine
tymes
men
shoulde
synge
these
two
wordes
Allelu
ya
:
and
certayne
tymes
they
shoulde
not
.
In
place
of
which
Allelu
ya
,
is
song
another
song
called
the
tract
,
with
sharpenes
of
voyce
prolixitie
of
song
,
and
heauinesse
of
notes
of
musicke
,
to
fygure
the
miseries
of
this
world
,
and
he
that
syngeth
Allelu
ya
,
must
be
higher
then
he
that
houleth
the
graduel
,
as
the
alcoran
of
Titelman
doth
recite
.
Is
there
not
witchcraft
inough
in
your
sacrifice
(
O
Massalians
)
onlesse
ye
put
therevnto
Hebrue
and
Greke
wordes
?
and
mingle
together
Pithagoricall
numbers
and
nouendiall
songes
,
and
institute
a
difference
of
dayes
to
singe
and
not
to
sing
Hebrue
words
,
and
inuent
crosses
and
dumme
mummeries
?
Be
not
these
corruptions
of
the
holye
sacrament
of
the
supper
ordeyned
of
God
?
Platine
.
Sabellie
.
Some
other
haue
enriched
the
missall
sacrifice
,
Gloria
patri
Agnus
dei
Kis●●g
the
Paten
ordeyned
.
as
Damase
bishoppe
of
Rome
with
a
Gloria
patri
,
Sergius
with
an
Agnus
dei
,
songe
three
tymes
(
which
Titelman
expoundeth
to
figure
the
Ascention
of
Christ
)
Innocent
the
kissing
of
the
priests
Paten
.
The
which
paten
of
gold
by
the
doctrine
of
the
Alcoran
dothe
signifie
the
diuinitie
of
christ
.
cap.
14.
The
Gloria
in
excelcis
by
Symmachus
,
the
which
song
pronounced
in
a
voyce
swete
&
basse
,
Cap.
56.57
.
doth
signifie
(
as
holdeth
the
Alcoran
of
Titelman
)
the
warlike
&
childishe
voice
of
Christ
,
beyng
yet
in
the
cradle
.
O
blasphemye
and
detestable
mommry
of
the
sonne
of
god
.
Leo
the
second
instituted
the
kissynge
of
the
paxe
:
whych
the
Alcoran
of
Titelman
sayeth
doeth
signifye
the
vnion
of
christians
.
Pax
kissing
.
And
that
the
kissynge
of
the
paxe
came
in
,
in
the
place
of
the
holy
communion
obserued
in
the
first
church
next
the
Apostles
.
This
kissing
of
the
Paxe
was
songe
of
the
Massalian
sayinge
these
wordes
Pax
domini
:
and
making
3.
crosses
vpon
the
Chalice
when
the
thyrd
parte
of
the
hoost
is
cast
into
the
wine
,
to
fygure
the
incarnation
of
Christ
:
or
for
the
thréefold
peace
,
of
the
time
,
of
the
spirit
,
and
of
the
euerlastyngnes
to
come
.
Moreouer
the
forging
of
the
Canon
of
the
masse
is
attributed
to
Alexander
,
The
canon
of
the
masse
.
Gelace
,
Syricie
,
Leo
,
and
Pelage
.
These
be
peeces
patched
to
,
according
to
the
humours
of
the
Bishops
of
Rome
,
the
authours
and
restorers
,
the
founders
and
augmentours
of
the
masse
sacrifice
.
The
best
enrychynge
instituted
in
the
Masse
sacrifice
must
not
be
forgotten
to
witte
certayne
places
of
the
olde
&
new
testament
called
the
epistles
and
Ghospells
.
Platine
.
Sabellie
.
The
epistles
and
ghospels
cut
in
the
masse
.
The
whiche
the
Messalians
haue
cut
&
mingled
with
the
Pompilian
Idolatry
&
therein
haue
prophaned
the
lawe
of
god
,
euen
as
dyd
the
Apostate
Sergius
doctour
of
the
Machomet
,
the
whiche
decked
the
Alcoran
with
many
places
of
the
holy
byble
,
&
patched
a
hotchpotch
of
fables
&
heresies
,
which
the
holy
law
of
god
.
The
massalians
haue
ordeyned
two
persons
to
sing
the
epistles
and
ghospelles
to
the
ende
to
enriche
their
Massedaunce
:
to
wit
,
the
subdeacon
,
who
marcheth
before
to
play
the
person
of
the
first
law
of
the
Iewes
:
and
the
deacon
.
whiche
commeth
after
with
more
great
dignitie
to
represent
the
lawe
of
the
ghospell
:
the
whiche
deacon
carieth
vppon
his
brest
a
quoshon
to
figure
the
humblenes
of
hart
The
subdeacon
receyueth
not
the
blessing
of
the
Massing
sacrificer
as
the
deacon
doth
,
for
this
(
saye
the
Massalian
doctours
)
that
God
sent
his
prophetes
inuisiblie
.
But
the
deacon
playinge
the
personage
of
the
law
of
the
gospel
,
he
receiueth
blessyng
as
being
sent
among
wolues
,
because
christ
sent
his
Apostles
as
men
visibly
.
It
is
ordained
that
the
deacon
shall
weare
a
stoell
crosswise
hanging
vpon
his
shulders
,
one
end
ouer
the
other
,
to
figure
force
&
continence
ioyned
together
in
the
massemonger
.
The
deacon
playing
his
pagen
and
singing
some
pece
of
the
gospell
in
a
language
vnderstanded
neither
of
him
nor
of
the
assistantes
must
turne
himself
towarde
the
north
standing
vpright
.
Because
(
saith
Titelman
)
the
north
part
is
cold
and
malicious
.
And
therfore
he
must
make
a
crosse
to
chase
away
the
deuills
of
the
north
.
Be
not
these
sorceries
and
conflictes
more
horrible
than
al
the
commentaries
of
the
auncient
Romain
bishops
idolators
?
Against
the
long
possession
and
prescription
of
Idolators
.
Doth
not
this
approue
the
Alcoran
of
Machomet
,
the
long
possession
whereof
Turks
presently
haue
had
for
these
.900
.
the
yeres
past
,
hauing
conquered
countres
Realmes
,
Against
Turks
and
Empiers
,
prospered
in
al
their
interprises
,
&
stil
obseruing
the
abominable
law
sette
oute
in
the
Alcoran
?
Against
the
people
of
Israel
offering
to
Moloch
.
Were
the
people
of
Israell
excused
before
God
(
when
they
dyd
sacrifice
in
the
valley
of
Tophet
to
Moloch
with
innocents
bloud
)
by
alledging
the
long
possession
,
&
accustomed
vsage
,
for
the
space
of
.1200
.
4.
Kings
.
16
23
yeres
before
this
Idolatrie
was
algetother
destroied
by
the
good
kinge
Iosias
?
Against
the
idolatrie
of
the
brasen
serpent
.
Num.
21.
Did
the
Israelits
murmur
agaynst
the
vertuous
king
Ezechias
when
he
destroied
the
brasen
,
serpent
whiche
was
made
by
the
expresse
commaundement
of
god
900.
yeres
before
?
Were
the
same
people
excused
of
their
Idolatries
committed
in
Dan
&
Bethell
,
Against
the
image
set
vp
by
Hieroboam
.
3.
Kings
.
12.
wherein
were
the
Images
of
two
heffers
of
gold
instituted
by
their
kinge
Hieroboam
,
vnder
pretence
of
long
possession
,
&
that
they
had
continued
this
Idolatrie
for
the
space
of
.300
.
or
.400
.
yeres
.
The
Iues
,
Against
the
infidelitie
of
the
iewes
.
now
vacabonds
shall
they
be
excused
before
the
maiestye
of
god
by
showing
the
long
possession
of
their
ceremoniall
lawe
instituted
yea
of
god
himself
.3
.
thousand
yeres
ago
?
Also
you
(
O
massalians
)
can
you
aledge
against
god
the
continuance
and
longe
possession
of
celebratinge
your
Pompilian
Masses
long
time
,
and
that
you
and
your
predecessours
haue
vsed
sold
&
put
to
vsurie
your
Missall
sacrifyces
?
is
this
reason
sufficient
to
grounde
vpon
long
possession
,
as
your
predecessours
senators
of
Rome
did
alledge
vnto
Theodose
the
Emperour
,
their
Pompilian
religion
to
haue
been
obserued
more
then
a
.
M.
yeres
?
This
is
not
an
excuse
sufficient
to
bring
in
long
possession
&
vsage
of
long
tyme
obserued
,
for
the
confirmation
of
your
Idolatries
.
For
if
god
of
his
mercie
&
wonderfull
patience
did
suffer
the
Iewes
in
their
vnfaithfulnesse
,
the
Turks
in
their
Alcoran
law
,
&
the
christians
in
their
Masse
Idolatries
:
It
is
not
for
vs
to
dispute
of
the
incomprehensible
secretes
of
god
,
but
with
all
humilitie
to
take
againe
the
waye
of
truth
,
when
it
shall
please
him
to
geue
it
vs
,
after
long
and
déepe
darknes
,
whereunto
the
people
in
all
ages
hath
fallen
&
tourned
from
the
true
worshippinge
&
ordinaunce
of
god
:
euen
so
as
briefly
before
we
haue
declared
of
the
Israelites
the
chosen
people
of
god
,
the
which
notwithstanding
that
they
had
Moyses
&
the
prophets
which
did
admonish
them
by
many
miracles
&
threatenings
,
how
they
shuld
honor
god
&
kepe
the
law
,
neuerthelesse
they
neuer
ceased
by
mens
inuentions
to
commit
idolatries
.
So
that
during
the
raigne
of
the
princes
Iudges
of
Israel
when
the
people
were
gouerned
as
in
Aristocratia
,
than
after
submitted
vnder
the
yoke
of
kings
as
in
a
monarchie
,
and
last
of
all
brought
vnder
the
gouernement
of
the
priests
hauing
gotten
both
the
temporalitie
&
spiritualitie
,
the
lawe
of
god
hath
bene
corrupted
,
the
sacrifices
and
sacramentes
defaced
&
defiled
,
and
idolatry
continued
more
then
1600
yeres
from
the
law
written
by
Moyses
,
vnto
the
incarnation
of
Iesus
Christ
.
What
maye
one
hope
for
then
of
the
people
of
Rome
instructed
in
all
Idolatrie
as
a
dry
tree
,
a
heathenishe
&
bastard
people
?
But
these
Massalian
heritikes
can
not
vaunt
themselues
of
very
long
possession
of
their
Masse
sacrifices
,
except
of
the
ix
.
pieces
before
described
,
restored
&
borowed
of
Numa
Pompilius
,
for
the
other
parts
of
the
Masse
wer
inuented
at
diuers
times
by
diuers
antichrists
corruptours
of
the
holy
sacraments
ordained
of
God
And
to
vnderstand
the
times
&
yeres
of
the
chiefe
builders
,
Agapet
Pope
of
Rome
raigned
in
the
yere
of
christ
.533
.
&
brought
in
the
procession
after
the
order
prescribed
by
Numa
.
The
Confiteor
,
was
restoored
by
Damase
raigning
the
yere
.577
.
The
Kyrie
eleyson
&
the
Letanies
,
by
Gregory
raigning
in
the
yere
.593
.
The
graduel
the
collects
&
the
Traict
by
Gelase
raigning
in
the
yere
493.
The
Sequences
by
Gothere
abbot
of
Sandale
.
The
Gloria
in
excelcis
by
Simmach
raigning
in
the
yere
.508
.
The
incens
&
the
offertorie
restored
from
the
auncient
doctrine
Pompilian
by
Leo
the
third
of
that
name
in
the
yere
.800
.
The
kissing
of
the
pax
by
Innocent
the
first
of
that
name
in
the
yere
.408
.
Agnus
dei
instituted
by
Sergius
in
the
yere
.697
.
The
commemoration
of
the
dead
inuented
by
Pelagius
in
the
yere
.
558.
The
Canon
forged
by
Gelase
,
Siricie
,
Leo
,
&
Pelagi
raigning
in
the
yeare
.
800.
The
transubstanciacion
instituted
by
the
bishops
of
Rome
about
the
yeare
of
christ
1062.
Wherfore
of
what
impudencie
are
these
Alcoranists
Masse
doctours
to
be
condempned
,
the
which
faulsely
do
affirme
that
the
holye
Apostles
of
Iesus
Christ
did
celebrate
their
missal
sacrifice
.
Seinge
that
this
sacrifice
was
not
restored
to
his
integritie
after
Numa
Pompilius
but
after
Christ
.800
.
yeres
?
In
what
approued
histories
is
there
mention
made
that
such
Idolatrie
was
commytted
by
the
holy
apostles
of
god
?
How
is
it
possible
to
beleue
or
to
thinke
it
,
when
as
this
great
whore
of
Babilion
hath
not
bene
restored
with
her
deceipt
&
maske
of
holines
till
longe
time
after
the
incarnation
of
Iesus
Christ
.
But
it
behoueth
to
returne
to
our
historie
of
Rome
,
more
&
more
to
discouer
the
true
original
of
the
masse
.
Continuing
of
histories
.
We
haue
declared
in
discouering
the
parts
&
chief
members
of
the
masse
sacrifice
,
how
the
auncient
Romains
before
they
were
accustomed
to
sacrifice
with
the
blood
of
bests
did
vse
litle
round
cakes
consecrated
in
the
honour
of
their
gods
,
the
which
standing
they
did
eate
within
the
temple
aboute
the
end
of
the
sacrifice
.
These
litle
round
hosts
of
wheate
flowre
were
taken
vp
of
the
massalian
sacrificers
:
but
they
haue
enriched
the
witchcraft
&
idolatrie
of
Numa
Pompilius
in
so
much
as
they
haue
decked
the
litle
rounde
hosts
with
images
&
pictures
printed
within
the
round
circle
of
the
sayd
hosts
,
Abhominable
idolatrie
.
Against
the
idolatrie
of
the
rounde
Hosts
.
to
th
end
to
make
them
more
holy
,
euen
to
be
worshipped
,
by
th
inuention
of
Honorius
antichrist
of
Rome
,
the
yere
1226
,
the
which
Numa
the
coniurer
neuer
practised
,
ne
yet
came
to
this
abominable
idolatrie
.
What
more
detestable
heresie
can
ther
be
discouered
then
to
paint
the
maiestie
of
god
in
form
&
likenes
of
a
man
,
as
the
Antropomorphits
imagen
?
Who
taught
you
(
o
massalians
)
to
corrupt
the
holy
sacrament
of
our
lord
Iesus
christs
supper
,
in
making
litle
round
hosts
,
if
not
Numa
the
coniurer
?
When
Iesus
christ
celebrated
hys
holy
supper
with
his
apostles
,
did
he
ordeyne
to
haue
litle
round
hosts
,
&
to
print
them
ful
of
pictures
&
likenesses
of
men
,
to
adiure
&
coniure
with
crossings
&
blessings
odde
or
euen
,
&
to
make
them
to
be
worshipped
?
Acknowledge
then
(
o
Massalians
)
your
principal
part
of
the
masse
to
wit
,
your
litle
round
hosts
to
haue
taken
their
beginning
of
Numa
more
then
700
yeres
before
the
incarnation
of
Iesus
christ
,
who
neuer
commaunded
you
this
roundnes
of
hosts
,
nor
that
they
shuld
be
rather
round
then
square
,
thre
cornered
,
or
eight
cornered
.
But
so
far
was
he
from
chusing
the
figure
of
roundnes
after
the
fashion
of
Numa
,
that
contrariwise
when
he
instituted
the
holy
sacrament
of
the
communion
of
his
body
,
he
vsed
breaking
of
the
bread
in
morsels
,
which
he
distributed
to
his
disciples
for
a
simbol
,
signe
,
&
figure
,
signifiyng
really
&
sacramentally
his
body
by
the
vertue
of
t
holy
gost
.
And
the
massalians
haue
not
only
chosen
the
fashion
rounde
in
their
lytle
consecrated
hosts
printed
full
of
pictures
to
cause
them
to
be
worshipped
after
the
maner
of
the
auncient
Romaynes
,
but
further
they
haue
exceded
al
Idolators
.
For
in
the
tyme
of
Neuma
Pompilius
,
those
that
assisted
at
the
sacrifice
of
the
Masse
did
eate
together
standinge
the
said
lytle
round
hosts
consecrated
.
But
since
the
Massalians
haue
reserued
for
them selues
the
communion
of
the
sayd
litle
rounde
hostes
consecrated
,
vsing
no
charitie
towarde
those
that
stoode
by
at
their
missall
sacrifice
.
Is
this
to
followe
the
ordinaunce
of
Iesus
Christ
,
who
brake
the
bread
and
gaue
it
to
his
Apostles
?
Iesus
Christ
the
euerlasting
sacrificer
,
was
he
alone
at
the
aulter
,
eating
one
lytle
round
host
grauen
full
of
images
,
when
he
celebrated
the
holye
communion
of
his
body
?
Can
you
(
O
Massalians
,
toto
abhominable
,
and
muche
lesse
charitable
Idolators
than
all
the
auncient
Romains
)
so
muche
playe
the
subtell
sophisters
that
you
wyll
make
men
to
vnderstand
that
your
masse
sacrifice
(
wherein
the
sacrificer
alone
deuoureth
all
the
lytle
round
host
printed
full
of
pictures
without
geuyng
parts
to
any
other
)
is
a
communion
,
&
by
a
merueylous
witchcraft
to
cause
the
assistans
at
the
sacrifice
to
beleue
,
the
thei
haue
communicated
together
with
the
priest
,
not
withstanding
that
they
neyther
receyued
nor
did
eate
any
portion
of
the
rounde
hoste
.
And
besyde
this
for
a
more
extreme
idolatrie
.
the
massalian
doctours
expounders
do
declare
the
round
host
to
be
deuided
in
thre
parts
,
one
for
those
which
ar
in
paradise
,
another
for
those
whiche
are
in
purgatorie
to
haue
remission
of
their
synnes
,
and
the
thyrde
drenched
in
wyne
for
those
whiche
are
lyuyng
in
thys
worlde
.
But
the
Alcoran
of
Durand
declareth
the
thre
parts
of
the
host
broken
,
to
represent
the
thre
fashioned
body
of
christ
,
in
the
sepulchre
sleping
,
in
the
earth
lying
,
and
after
resing
againe
.
The
other
subtell
doctour
Biel
,
because
he
would
not
confesse
the
bodye
of
christ
in
the
round
host
to
be
brused
and
broken
,
doth
subtelly
defyne
the
breaking
of
the
hoste
to
be
done
in
an
accidence
without
a
substance
.
Be
not
these
horrible
heresies
to
make
the
soules
to
communicate
which
are
in
heauen
,
or
in
purgatorie
,
instituted
by
Sergius
doctour
of
the
Machomet
,
by
the
meanes
of
one
round
host
deuoured
by
the
massalian
.
But
you
(
O
Massalians
)
maye
here
obiect
vnto
me
the
vse
of
the
primatiue
churche
obserued
in
the
communion
of
the
holy
supper
,
whereas
euery
one
of
the
assemblye
in
the
temple
did
take
a
portion
of
the
broken
bread
consecrated
to
eate
and
communicate
together
.
A
communion
of
holy
bread
The
which
vse
hath
bene
kept
vnto
this
daye
in
your
Missal
sacrifices
celebrated
vpon
Sondayes
,
the
which
you
cause
to
be
distributed
by
morcelles
of
holy
bread
vnto
th
assistaunts
within
the
temple
.
But
in
this
auncient
communion
doth
abide
nothing
but
an
image
onely
.
Because
the
Massalians
absing
the
holye
sacrament
,
haue
reserued
for
them selues
only
the
litle
rounde
hoste
conscrated
to
be
deuoured
,
Notable
differences
betwene
the
round
host
&
the
holye
bread
.
without
geuing
any
portion
vnto
the
assistaunts
:
vnto
whome
they
leaue
the
bittes
of
holy
bread
,
which
are
foure
square
for
the
moste
parte
.
The
round
host
without
leauen
,
and
the
holy
bread
is
with
leauen
.
The
rounde
hoste
is
without
salt
,
&
the
holy
bread
with
salt
.
The
rounde
host
is
printed
full
of
pictures
,
&
the
holy
bread
is
without
print
or
picture
.
The
rounde
host
is
worshipped
,
&
the
holy
bread
is
receyued
with
thanks
geuing
.
The
round
host
is
deuoured
of
the
priest
,
&
the
holy
bread
is
deuided
among
th
assemble
to
communicate
&
to
eate
together
.
The
round
host
is
stieped
in
wyne
,
the
holy
bread
is
eaten
without
wyne
.
To
be
short
there
is
as
great
difference
betwene
these
two
kynds
of
communion
,
as
there
is
betwene
th
auncient
lawe
of
the
Idolators
&
the
lawe
of
the
ghospell
.
Prouided
always
that
they
agre
in
one
poynct
,
that
is
,
that
both
in
the
one
&
the
other
there
is
a
corruption
of
the
holy
sacrament
of
the
supper
ordeyned
of
god
.
It
resteth
to
come
downe
to
the
deepe
Maze
of
Idolatrie
.
Transubstantiation
.
We
haue
recited
the
history
of
the
people
of
Israel
,
which
did
not
content
them selues
with
the
heauenly
bread
Manna
geuen
vnto
them
of
God
,
during
the
tyme
that
they
were
in
the
wildernes
:
but
did
murmur
against
god
and
Moyses
their
leader
,
requiring
to
eate
fleshe
.
The
people
also
of
Rome
beinge
Heathen
and
Infidelles
,
were
not
contented
with
the
institution
of
Pompilian
touchynge
the
communion
of
the
lytle
rounde
Cakes
;
Blond
.
lib.
1.
de
Rom.
trium
.
But
the
bishiops
of
Rome
,
Idolators
,
did
institute
the
killing
and
offering
vp
of
beastes
,
to
the
ende
to
eate
and
communicate
the
fleshe
of
the
offerings
in
in
their
sacrifices
,
specially
the
shepe
,
the
Sowe
,
the
Goate
,
and
the
Beofe
,
whiche
firste
were
ordeyned
by
Euander
king
of
Arcadie
.
To
the
ende
therefore
that
the
Massalian
should
not
go
out
of
kynde
from
the
Idolatries
of
their
predecessours
,
they
haue
folowed
this
communion
of
fleshe
,
and
are
not
contented
with
the
lytle
rounde
,
vnleauened
hosts
consecrated
and
prynted
full
of
pictures
:
but
haue
in
tyme
inuented
a
new
witch
crafte
,
Hosts
of
meale
are
chaunged
into
flesh
and
wyne
in
to
blood
.
to
chaunge
theyr
litle
hostes
of
floure
into
flesh
and
bone
,
the
bread
being
no
more
bread
,
but
an
accidence
without
substaunce
:
and
by
this
meanes
to
chaunge
their
rounde
host
of
meale
into
an
host
of
fleshe
and
bloude
.
The
wyne
also
offered
in
their
Masse
challices
to
be
chaunged
into
bloude
:
the
wyne
beyng
no
more
wyne
,
but
an
accident
without
substaunce
.
Was
there
euer
any
witchcrafte
more
abhominable
and
heresie
more
detestable
than
this
transubstantiation
of
the
Masse
?
When
the
children
of
Israel
were
weryed
with
the
eating
of
Manna
,
and
the
heauenly
bread
,
demaunding
flesh
,
was
the
Manna
turned
into
fleshe
bones
and
bloode
?
When
the
Romains
the
auncient
Idolaters
did
chaunge
theyr
round
hosts
of
meale
,
and
demaunded
to
eate
of
the
fleshe
in
their
sacrifices
,
did
they
vse
this
witchcraft
of
transubstantiation
?
Wherefore
I
do
frely
affirme
that
the
Massalians
haue
lately
instituted
this
addicion
of
the
Masse
,
yea
more
than
1000
yeres
after
the
incarnation
of
Iesus
Christ
.
In
the
yere
of
Christ
.
1062.
in
Chrono
.
log
.
Fon.
Volater
.
This
heresie
began
to
sprede
abroad
greatly
in
the
tyme
of
the
Antichrist
Nicolaite
,
crept
into
the
Romaine
bishopricke
by
the
conspiratie
of
Hildebrant
,
hauing
chased
awaye
by
force
the
other
chosen
bishop
,
namely
Benedict
the
.xij.
Lanfranc
,
de
sacr.
of
that
name
in
the
yere
of
Iesus
christ
1062.
Afterward
it
aduaunce
it self
by
a
conspiratie
holden
in
the
Lateran
at
Rome
during
the
ecclesiasticall
tyrranny
of
Innocent
the
third
of
the
name
:
about
200
yeres
after
the
solemne
recantation
of
Berengarius
deane
of
S.
Maurice
of
Angiers
.
Against
transubstantiation
.
Against
the
which
abhominable
witchcraft
&
herisie
,
we
must
briefely
bring
in
by
the
way
of
recapitulation
the
institutions
of
the
sacraments
ordeyned
of
god
.
First
the
fruites
of
the
knowledge
of
good
&
euill
,
Trees
of
lyfe
forbidden
to
our
first
father
Adam
,
as
holy
signes
&
sacraments
of
feare
&
obedience
,
wherevpon
did
hange
life
&
death
,
were
they
chaunged
&
conuerted
into
knowledge
or
death
,
leauing
the
nature
of
trées
&
fruits
,
&
reduced
in
to
an
accidence
without
substaunce
?
Heauenlye
Manna
,
&
the
rock
flowing
water
.
the
Manna
from
heauen
,
&
the
rock
flowing
with
water
of
life
,
sacraments
agreing
with
the
holy
sacrament
of
the
supper
,
were
they
changed
into
an
accidence
without
substaunce
?
Lambes
offered
by
Abell
.
the
lambes
without
spot
offered
by
Abel
in
sacrifice
wel
pleasing
to
god
,
were
they
chaunged
into
another
nature
?
Circumcision
The
lytle
skynne
cutte
of
for
a
note
&
marke
of
the
couenaunt
vnto
the
good
patriarch
Abraham
,
&
his
posteritie
,
was
it
chaunged
into
an
accident
without
substaunce
?
Pascal
lambe
.
The
blood
of
the
Paschal
lambe
for
th
assuraunce
of
the
helth
of
Israell
,
was
it
chaunged
into
another
substaunce
?
The
fleshe
of
the
vnspotted
lambe
,
ordeyned
to
be
eaten
in
the
daye
of
the
Passeouer
,
a
true
figure
of
the
holye
sacrament
of
the
Supper
,
was
it
chaunged
into
an
accidence
withoute
substaunce
?
The
brasen
Serpente
,
Brasen
Serpent
.
by
the
onelye
syght
whereof
health
was
geuen
vnto
disseases
,
left
it
to
be
a
serpent
of
brasse
,
was
it
chaunged
in
beynge
ordeyned
a
sacrament
and
holy
sygne
vnto
the
people
of
Israell
?
The
oblations
offered
in
sacrifices
,
The
offered
sacrifices
.
as
well
of
earthlye
beastes
as
vnleauened
bread
,
and
other
holye
sygnes
ordeyned
of
GOD
for
Sacramentes
and
holye
Sygnes
,
to
cleanse
the
people
of
Israell
:
Were
they
chaunged
into
an
accidence
without
substaunce
?
All
the
holye
Sygnes
ordeyned
of
god
in
the
church
of
Israell
,
not
withstanding
that
they
did
represent
really
&
sacramentally
,
that
whiche
they
did
figure
,
&
not
as
a
simple
sygne
without
effect
,
yet
so
it
is
that
there
was
neuer
none
so
horrible
an
heritike
that
did
inuent
this
witchcrafte
of
transubstantiation
.
Yet
muste
you
confesse
(
O
Massalians
)
that
the
good
&
holy
fathers
of
Israell
were
adopted
graffed
&
regerated
by
faith
in
Iesus
Christ
,
begotten
before
all
worldes
:
A
conference
of
the
fayth
of
the
auncient
fathers
of
Israel
with
ours
.
and
that
they
were
nourished
&
got
euerlasting
lyfe
by
Iesus
Christ
,
&
that
they
&
we
haue
but
one
only
God
,
and
one
only
Iesus
christ
our
mediatour
&
redemer
.
And
that
thei
through
faith
did
sacramentallye
communicate
,
and
spirituallye
partake
the
blood
of
Iesus
Christ
for
their
saluation
and
euerlasting
lyfe
.
And
there
is
no
difference
(
as
touching
God
)
betwene
them
that
were
before
the
incarnation
of
Iesus
Christ
,
&
we
that
are
after
the
incarnation
.
But
they
&
we
are
the
churche
of
God
bought
with
the
bloode
of
the
iuste
&
vnspotted
lambe
Iesus
Christ
.
S.
August
.
contra
Faust
.
lib.
20.
cap.
21.
&
14.
lib.
19.
&
con.
Petilan
.
lib.
2.
ca.
37.
77
Furthermore
that
they
had
faith
in
the
promise
to
come
:
and
obserued
the
sacraments
&
holy
signes
of
the
sacrifice
whiche
oughte
to
be
finished
by
Iesus
Christ
.
And
that
we
by
the
newe
lawe
do
celebrate
the
memorie
and
remembraunce
of
the
sacrifice
already
finished
by
Iesus
Christ
,
hauing
the
fruition
of
his
promise
accomplished
.
1.
Cor.
10.
August
.
in
Psalm
.
If
then
the
Israelites
did
eate
of
the
same
heauenly
bread
,
&
drynke
of
the
same
water
of
life
(
by
faythe
)
that
we
do
in
one
only
Iesus
Christ
:
If
they
had
holy
sygnes
to
represent
actually
&
really
the
death
of
Iesus
Christ
to
come
,
euen
as
we
haue
had
holy
signes
of
his
death
present
or
past
:
they
for
the
tyme
to
come
,
&
we
for
the
tyme
past
:
Wherefore
is
it
then
that
the
Massalians
haue
inuented
this
newe
Witchcraft
of
tourning
one
holy
sacrament
ordeyned
of
God
into
a
Witchcraft
of
transubstantiation
,
and
an
accident
without
a
substaunce
?
If
god
(
to
make
knowen
his
power
,
&
to
declare
the
hardnesse
&
stiffeneckednesse
of
Pharao
)
pleased
to
do
merueylous
thynges
by
Moyses
&
Aaron
,
Against
the
miracles
alledged
by
the
massalians
.
Exod
7.8.14
.
in
chaunging
a
rod
into
a
Serpent
,
the
water
of
the
riuer
into
bloode
,
&
into
Frogges
,
the
duste
of
the
yearthe
into
lyce
,
and
further
to
make
the
sayleable
sea
drye
,
and
to
do
manye
other
miracles
:
Is
this
to
bryng
in
a
transubstantiation
of
lytle
rounde
hostes
,
vnleauened
,
prynted
full
of
pictures
,
into
an
accidence
without
substaunce
?
In
what
place
of
the
holy
scripture
(
when
there
is
mencion
made
of
holy
Sygnes
,
Sacramentes
,
or
Sacrifices
,
ordeyned
of
God
)
is
it
sayde
the
Sygne
or
Sacrament
is
chaunged
?
Contrariwise
,
God
wyllyng
to
accommodate
hym selfe
to
the
infirmities
of
man
hath
ordeyned
vnto
him
from
time
to
time
common
Sygnes
,
for
notes
&
markes
of
the
assuraunce
of
the
thynge
sygnified
.
Wherein
the
myght
of
God
is
moore
renowmed
&
magnified
by
geuynge
vnto
vs
with
the
holye
sygne
the
thynge
represented
,
by
the
power
of
fayth
&
the
holy
Ghost
,
than
if
the
selfe
sygne
were
reallye
chaunged
by
some
visible
myracle
.
For
the
Sacramentes
doe
conteyne
in
them
more
spiritualnes
then
fleshlynes
,
for
which
cause
God
did
alwayes
blame
his
people
Israell
by
his
Prophetes
,
for
taking
his
sacraments
ouer
fleshlye
,
The
exposition
of
Iesus
christ
of
the
communion
of
his
body
.
as
we
haue
before
briefly
declared
.
But
tel
me
(
O
Massalians
)
when
Iesus
Christ
would
expounde
,
that
he
was
the
true
bread
of
life
which
came
down
from
heauen
,
to
geue
euerlasting
life
,
&
how
these
sacramentall
words
oughte
to
be
vnderstand
,
to
eate
his
flesh
&
drinke
hys
blood
,
when
the
Capharnaites
your
predecessors
wer
offended
,
did
he
teach
by
his
interpretation
that
to
eate
his
flesh
ought
to
be
vnderstande
by
a
litle
rounde
hoste
transubstantiated
?
The
rounde
hoste
of
flowre
,
and
the
wyne
to
be
no
more
bread
&
Wyne
,
but
an
accidence
without
substaunce
?
Is
thys
your
abhominable
Witchecrafte
the
doctrine
of
Iesus
Christe
?
Nothing
lesse
:
But
Iesus
Christ
as
a
true
lawe
geuer
,
Iohn
.
6.
vnto
whome
the
interpretation
of
his
lawe
appertayned
,
answered
vnto
the
Doctours
Capharnaites
,
that
they
were
to
grosse
&
carnall
and
that
they
did
abyde
in
the
flesh
as
ye
do
(
O
Massesayers
:
)
Notwithstanding
that
the
fleshe
alone
profiteth
nothing
:
saying
that
these
sacramentall
wordes
were
spirituall
.
Iohn
.
6.
The
fleshe
(
sayeth
he
)
profiteth
nothing
,
it
is
the
spirite
that
quickneth
.
Moreouer
(
O
Massayers
)
howe
can
ye
safelye
make
to
agree
your
transubstantiation
with
the
doctrine
of
Iesus
Christ
,
whiche
doeth
promise
&
assure
to
geue
euerlastinge
lyfe
to
those
whyche
eate
his
fleshe
&
drynke
hys
bloode
,
if
ye
take
these
wordes
carnallye
?
For
you
can
not
be
ignoraunt
that
your
bodyes
(
notwithstandynge
that
they
haue
deuoured
the
lytle
rounde
hostes
transubstantiated
into
fleshe
&
bone
,
&
supt
and
lycked
the
wyne
chaunged
into
bloode
)
do
dye
&
are
mortall
,
by
the
necessitie
of
the
lawe
.
Wherefore
lyfe
euerlastyng
promysed
by
this
communion
,
maye
not
be
vnderstand
of
the
body
nor
of
the
mortall
fleshe
.
You
muste
then
of
necessitie
acknowledge
,
for
a
sure
interpretation
that
to
eate
the
bodye
and
dryncke
the
blood
of
Iesus
Christ
ought
to
be
referred
vnto
the
lyfe
spirituall
&
heauenly
,
&
that
the
fleshe
profiteth
nothing
,
Iohn
.
6.
but
the
spirituall
worde
&
communion
of
the
body
&
blood
of
Iesus
Christ
by
fayth
&
in
spirite
geuyng
euerlastyng
lyfe
.
This
interpretation
is
often
recited
by
the
holy
apostle
Iohn
in
many
places
when
he
vseth
these
termes
,
he
that
commeth
vnto
me
,
shall
neuer
hunger
,
he
that
beleueth
in
me
shall
neuer
thruste
,
but
shal
haue
euerlasting
lyfe
.
Are
not
these
termes
sufficient
playne
to
interprete
this
holy
sacrament
of
the
body
&
blood
of
Iesus
Christ
,
withoute
running
vnto
your
witchcraft
of
transubstantiation
.
Conference
of
baptisme
vnto
the
sacrament
of
the
supper
.
Another
lyke
interpretation
of
the
doctour
&
authour
of
the
sacramental
law
is
described
,
when
Iesus
Christ
was
asked
of
Nicodeme
the
meane
howe
a
man
coulde
be
regenerate
&
borne
againe
.
Is
it
possible
(
sayeth
Nicodeme
)
that
man
should
enter
into
his
mothers
wombe
&
be
borne
agayne
?
Did
Iesus
Christ
answere
vnto
this
demaunde
,
that
in
the
holy
sacrament
of
Baptisme
the
water
was
turned
into
the
body
into
flesh
and
into
bloode
,
&
transubstantiate
into
a
carnall
wombe
to
be
thereby
agayne
engendred
&
borne
?
Is
there
not
as
great
reason
after
your
witchchraft
here
to
vse
this
answere
as
in
the
holy
sacrament
of
the
supper
?
for
by
th
one
of
these
two
holy
sacraments
we
be
regenerate
,
&
by
thother
nourished
.
And
the
regeneration
is
as
merueylous
vnto
mans
wisdome
,
as
the
norrishement
.
For
after
mans
carnall
iudgement
it
seemeth
vnpossible
,
twise
to
be
engendred
.
But
our
good
god
hath
vsed
like
interpretation
for
the
regeneration
as
he
did
for
the
comunion
of
his
fleshe
&
his
blood
namely
that
these
sacramental
termes
must
be
spiritually
vnderstand
,
&
not
carnally
:
for
the
fleshe
profyteth
nothynge
but
the
spirit
quickneth
.
That
whych
is
of
the
flesh
,
Iohn
.
3.
is
fleshly
that
which
of
the
spirit
is
spirituall
.
The
holye
Apostle
geuynge
vnto
the
Corinthians
that
which
he
receyued
at
the
hand
of
God
,
1.
Cor.
11.
did
admonishe
them
of
the
second
comming
of
Iesu
Christe
,
in
loking
for
the
which
he
commaunded
to
communicate
the
body
&
bloode
of
Iesus
Christ
by
breaking
of
bread
,
&
the
cuppe
of
blessyng
called
the
newe
Testament
and
the
new
couenant
contracted
by
the
blood
of
Iesus
Christ
.
For
as
much
then
as
we
are
assured
of
the
second
comminge
of
Iesus
Christ
.
Being
gon
vp
into
heauen
,
and
sytteth
on
the
right
hand
of
god
his
father
,
vntill
the
day
appoynted
that
he
must
come
againe
to
iudge
the
quicke
and
the
dead
.
How
do
ye
agrée
(
o
Massalians
)
with
this
yssue
,
when
as
by
your
magicke
you
saye
that
euerye
daye
you
cause
to
come
downe
,
and
make
to
retourne
the
bodye
of
Iesus
Chryste
in
fleshe
and
bone
,
before
the
tyme
appointed
of
hys
second
comming
,
be
come
?
This
witchcrafte
was
restored
by
you
from
the
fyrst
authour
of
your
Masse
sacrifice
Numa
Pompilius
:
Tit.
Liuius
.
1.
Decade
.
1.
who
by
hys
witchcraft
gaue
to
vnderstande
that
he
caused
hys
Nymphe
&
goddesse
Acgerie
and
also
his
Iupiter
Elicius
to
descende
from
heauen
,
Valcai
.
Max.
lib.
1.
cap.
3.
by
whose
meanes
the
heauenly
secretes
&
mysteryes
were
reueled
vnto
him
.
Euen
so
by
your
withcraft
the
rounde
host
consecrated
,
is
transubstantiated
into
the
true
&
reall
bodye
of
Iesus
Christ
:
The
bread
being
no
more
bread
.
Howe
haue
ye
learned
this
boldenes
to
bruse
&
breake
in
pieces
the
bodye
of
Iesus
Christ
accordinge
to
the
inuention
of
Sergius
the
second
of
that
name
your
predecessour
bishop
of
Rome
?
Are
not
you
more
detestable
hangmen
,
then
your
predecessours
lieutenaunts
of
the
churche
of
Rome
,
iohn
.
19.
Exod
12.
Num.
9.
which
crucified
Iesus
Christ
,
but
without
brusing
&
breaking
his
bodye
in
pieces
,
as
it
was
prophesied
before
.
Corruption
of
the
holy
sacraments
.
And
that
more
is
,
you
are
not
content
to
breake
it
in
thre
pieces
,
but
in
your
Masse
sacrifice
ye
haue
enterprised
to
drowne
or
steepe
one
portion
of
it
in
the
wyne
chaunged
into
blood
to
deuour
it
.
Against
transubstantiation
.
To
confirme
your
witchcraft
of
transubstantiation
,
haue
ye
not
ordeyned
to
preserue
your
lytle
rounde
prynted
hosts
,
the
whiche
you
do
kepe
&
laye
vp
so
curiouslye
in
bores
&
shrynes
after
they
be
chaunged
into
fleshe
&
bone
,
&
into
the
reall
bodye
of
Iesus
Christ
?
Is
not
thys
a
detestable
herisie
to
beleue
that
the
bodye
of
Iesus
Christ
can
receyue
corruption
?
Yea
,
Harman
.
contt
.
&
often
it
is
eaten
of
wormes
,
mytes
,
rattes
&
myce
.
Can
you
interpret
,
Blond
.
Platine
.
that
this
is
an
accidence
without
substaunce
,
seing
that
your
hosts
become
often
stinking
,
&
corrupt
with
in
your
boxes
?
Many
times
also
deuoured
of
earthly
brute
beasts
,
that
which
you
cause
to
be
burned
&
their
ashes
to
be
put
into
the
place
for
reliks
.
When
the
bishop
of
Rome
Victor
the
iij.
of
the
name
,
receyued
poyson
by
your
transubstantiated
wyne
,
was
it
an
accidence
without
substance
?
Or
when
th
emperour
Henry
the
7.
of
that
name
,
was
poysoned
in
eating
a
litle
round
host
consecrated
,
was
it
an
accidence
without
substaunce
,
seing
it
gaue
him
his
deathes
wound
?
There
is
a
more
manifest
appearaunce
in
the
heauenly
Manna
geuen
vnto
the
people
of
Israel
,
Neem
.
1.
Psal.
78.104
.
Iohn
.
6.
Sapi.
16.
the
which
notwithstanding
that
it
became
corrupt
(
if
it
were
kept
)
yet
being
put
in
the
secret
place
of
the
arcke
of
the
couenaunt
,
it
was
preserued
without
corruption
:
was
it
therefore
transubstantiated
into
flesh
&
bone
,
to
be
called
the
heauenly
bread
,
the
bread
which
came
down
from
heauen
,
the
bread
of
lyfe
,
&
the
bread
of
angels
?
The
exposition
of
the
sacramental
words
.
Now
it
remaineth
to
bring
into
iudgement
the
subtel
reasons
of
the
Massayers
,
which
for
the
whole
foundation
of
their
witchcrafte
,
do
carnally
abyde
in
this
word
Est
,
saying
these
words
are
expressly
written
.
This
is
my
body
,
this
is
my
blood
,
when
Iesus
christ
did
institute
the
communion
of
his
body
&
of
his
bloode
vnder
the
signes
of
bread
&
wine
.
But
I
beseche
all
that
are
zelous
of
the
honour
of
god
diligently
to
consider
the
holy
institution
of
the
sacrament
,
by
the
which
god
wold
declare
&
signifie
the
communion
of
his
body
by
the
bread
,
&
the
drinking
of
his
blood
by
the
wine
&
the
cup.
All
will
confesse
that
the
true
&
principall
nourishment
of
the
body
of
man
is
conteyned
vnder
the
kinds
of
bread
&
wine
:
so
that
the
true
bread
is
often
taken
in
the
holye
scriptures
for
the
nourishment
&
life
of
man
.
But
let
vs
begin
to
bring
in
the
places
of
the
Bible
.
To
the
first
man
created
to
the
lykenes
of
god
,
Genes.
3.
for
punishment
of
his
offence
was
it
not
said
vnto
him
before
,
the
he
must
eate
his
bread
in
the
sweat
of
his
body
?
Genes.
28.
Is
there
any
man
so
ignoraunt
that
wil
not
confesse
all
the
food
&
life
of
man
to
be
vnderstand
by
the
bread
?
when
Iacob
prayed
vnto
god
to
geue
him
bread
&
clothing
,
did
not
he
vnderstand
by
the
bread
al
that
was
necessary
for
his
nourishment
?
Exod.
16.
Neem
.
9.
Psalm.
78.
Sapi.
15.
Iohn
.
6.
Genes.
14.
when
it
is
recited
that
god
made
it
to
rain
bread
vpon
the
people
of
Israel
in
the
wildernes
,
&
that
with
this
heauenly
bread
the
children
of
Israel
wer
filled
,
was
not
this
terme
bread
vnderstand
of
the
heauenly
Manna
sent
of
god
for
the
nourishing
of
the
people
Israel
?
This
manna
is
it
not
called
the
breade
of
heauen
,
&
the
breade
of
angells
geuen
vnto
the
people
without
trauell
?
Genes.
41.
Genes.
47.
Num.
21.
Leuit.
26.
When
Melchisedech
would
releue
the
hooste
of
the
good
Father
Abraham
dyd
he
not
presente
vnto
hym
breade
and
Wyne
?
When
Abraham
wold
gratifie
and
refresh
the
.3
.
angels
apearing
to
him
,
did
he
not
offer
to
them
Cakes
baked
in
the
ashes
.
Gaue
he
not
to
Agar
breade
for
her
norishment
?
The
mother
of
Isaac
fauouringe
her
wel
beloued
sonne
,
gaue
hym
bread
.
Ioseph
in
Egipt
offred
bread
vnto
his
brethren
for
their
norrishement
.
When
one
wil
discribe
a
famine
&
darth
dothe
he
not
saye
,
there
lacketh
breade
?
When
god
promiseth
any
fauour
vnto
people
keping
his
commaundementes
,
iohn
.
4.
Psalm.
104.
Math
,
4.
Luke
.
4.
iohn
.
6.
Math.
4.
doth
he
not
geue
them
assurance
of
sufficient
breade
?
When
he
commended
the
poore
,
as
his
members
,
dyd
he
not
commaund
to
geue
them
bread
?
It
is
than
the
bread
that
nourisheth
&
maintaineth
the
hart
and
life
of
men
.
Luke
.
9.
Math.
15.
When
Satan
toke
vpon
him
to
tempt
Iesus
Christ
,
to
declare
vnto
vs
that
he
was
very
man
,
dyd
he
not
chose
bread
,
to
entyre
hym
to
chaunge
stones
in
bread
?
Math.
6.
Luke
.
11.
When
Iesus
Christ
did
celebrate
his
feasts
,
to
geue
food
one
time
vnto
5000
men
,
the
other
time
vnto
4000
persons
,
did
he
not
shew
his
might
vnder
the
signe
of
bread
?
when
he
taught
vs
to
make
our
praiers
vnto
god
did
he
not
ordeyne
the
lords
prayer
,
to
besech
god
to
giue
vs
our
daily
bread
?
And
not
only
in
the
holy
Bible
is
there
mencion
made
of
bread
for
corporall
&
common
food
.
But
also
in
the
sacrifices
celebrated
by
the
priests
of
the
Hebrues
,
there
was
a
law
prescribed
of
the
bread
ordeyned
of
god
,
Exod
21.
Leuit.
24.
Math.
11.
1.
Kings
.
21.
Esay
.
30.
Prouer.
20.
Ezech.
4.
Mala.
1.
Psal.
23.
Ezech.
12
,
Ozec
.
7.
namely
swéete
bread
without
leauen
.
Other
bread
there
was
called
shewbread
,
which
the
priests
did
renew
euery
weeke
&
eate
,
which
Dauid
vsed
being
presented
vnto
him
by
Achemelech
the
high
priest
.
Contrariwise
this
terme
bread
is
applied
vnto
bread
of
wickednes
,
vnto
bread
of
lying
,
vnto
bread
of
sorowe
,
vnto
vncleane
bread
of
idolatrie
,
vnto
vncleane
bread
offered
at
the
aulter
,
●eu
.
8.
Math.
4.
Luke
.
4.
vnto
the
bread
of
trembling
&
vnto
the
bread
of
teares
.
The
Ephraimites
also
are
called
the
bread
of
ashes
not
turned
:
that
is
to
say
in
part
baked
&
part
not
,
circumcised
Idolators
.
Wherefore
,
O
Massayers
Capharnaites
,
ye
muste
not
be
so
hardned
&
rooted
in
your
fleshlynes
,
that
you
regard
not
the
phrases
of
the
holy
scriptures
in
that
which
the
terme
of
bread
is
somtyme
taken
for
the
earthly
&
bodily
bread
,
Math
,
15.
as
when
it
is
said
,
that
man
liueth
not
by
bread
only
but
also
by
all
that
procedeth
out
of
the
mouth
of
god
.
Sometime
also
bread
is
taken
for
the
worde
of
god
&
for
doctrine
,
when
Iesus
Christ
commaunded
his
apostles
to
take
hede
for
eatyng
of
the
leauened
bread
of
the
Scribes
&
Pharisies
,
Math.
15.
Marke
.
7.
are
not
these
termes
of
bread
&
leauen
taken
&
interpreted
for
the
doctrine
of
the
Pharisies
heretikes
?
When
the
woman
of
Canaan
did
demaund
grace
&
mercye
for
the
healthe
of
her
doughter
holden
wyth
a
soore
disease
.
Dyd
not
Iesus
Christ
answere
,
that
it
was
not
lawefull
to
take
the
bread
of
the
children
and
geue
vnto
doggs
?
In
this
answere
is
not
the
bread
taken
for
life
&
health
,
&
not
only
for
the
corporall
nourishment
?
Seing
then
that
bread
is
taken
for
the
lyfe
of
man
,
the
which
hangeth
chiefly
of
bread
&
wyne
,
and
that
the
goodnes
of
god
willing
to
applie
it selfe
vnto
our
infirmities
wold
chuse
those
two
signes
,
notes
&
markes
notable
,
to
signifie
his
body
&
blood
,
namely
bread
&
wine
,
being
two
substaunces
common
to
all
nations
,
is
that
an
occation
to
imagin
a
carnall
transubstantiation
,
as
if
without
the
same
god
were
not
able
inough
to
figure
&
represent
really
&
sacramentally
life
to
be
geuen
vnto
vs
:
yea
euerlasting
life
by
the
communion
of
the
holy
bread
&
wine
consecrated
,
figures
,
&
signes
of
his
body
&
blood
.
Math.
6.
Mark
.
14.
Iohn
.
6.
Iesus
Christ
spake
these
words
,
that
the
bread
was
his
body
&
the
wine
his
blood
,
he
saide
also
that
he
is
the
liuing
bread
,
that
he
is
the
bread
of
life
,
that
he
is
the
liuing
bread
which
came
down
from
heauen
,
he
saith
also
that
he
that
eateth
of
this
bread
shall
liue
foreuer
.
Is
this
to
bring
in
that
by
this
word
(
is
)
Iesus
Christ
is
turned
&
transubstantiated
into
bread
,
&
is
no
more
christ
,
but
an
accident
without
substaunce
?
O
detestable
heresie
,
O
Massalians
haue
ye
more
reason
to
interpret
carnally
these
words
(
this
is
my
bodye
)
to
chaunged
the
bread
into
his
body
,
than
when
he
affirmeth
that
he
is
the
bread
,
to
chaunge
him
into
bread
,
considering
that
it
is
written
that
the
partaking
of
this
bred
giueth
life
euerlasting
?
Iesus
christ
said
hoc
est
corpus
meum
.
He
saith
also
:
Iohn
.
6.
Math
,
26.
iohn
.
6.
Hic
est
panis
qui
de
celo
descendit
:
In
both
these
places
is
there
not
this
word
(
is
)
bestowed
?
Muste
we
therefore
bring
in
a
witchcraft
of
transubstantiation
,
in
place
of
sounde
interpreting
of
the
scriptures
,
by
a
likenes
or
familier
comparison
of
bread
with
Iesus
christ
,
causing
vs
to
vnderstand
that
by
him
life
euerlasting
is
geuen
vnto
vs
?
And
by
him
our
spirituall
nourishment
is
giuen
vs
like
as
by
the
bread
we
haue
our
bodily
foode
.
How
so
euer
it
be
we
must
always
haue
recourse
vnto
the
true
interpretation
of
Iesus
Christ
,
the
true
lawgeuer
,
&
authour
of
the
holy
sacrament
,
who
putting
forth
his
institution
said
in
the
first
place
,
that
he
was
the
bread
of
life
,
than
after
that
this
bread
is
his
flesh
&
his
body
which
must
be
geuen
for
the
health
of
the
world
.
He
said
that
his
flesh
is
true
food
,
&
his
blood
the
true
drinke
he
saith
,
that
he
that
eateth
his
fleshe
&
drinketh
his
blood
shall
abyde
in
him
.
How
doth
he
interpret
this
eating
?
Iohn
.
6.
Iesus
Christ
doth
interpret
it
himselfe
by
these
words
.
He
that
commeth
vnto
me
shal
neuer
hunger
,
he
that
beleueth
in
me
shall
neuer
thrust
.
Is
not
this
the
true
eating
&
the
true
drinking
,
neuer
to
haue
hunger
&
neuer
to
haue
thrust
?
Behoueth
it
to
get
faith
,
which
consisteth
in
spirit
:
behoueth
it
to
addresse
our selues
vnto
Iesus
Christ
our
heauenly
bread
,
our
spiritual
drink
,
to
fil
vs
for
euer
,
to
quenche
euerlastingly
our
thrust
of
sinne
,
to
runne
vnto
a
witchcraft
of
transubstantiation
&
to
forge
an
accidence
without
a
substaunce
.
Wherefore
(
O
Massalians
)
haue
ye
inuented
another
interpretation
,
than
that
of
Iesus
Christ
,
who
witnesseth
that
the
fleshe
profiteth
nothing
,
but
the
spirite
quickeneth
?
and
that
his
words
are
not
carnall
,
but
spirituall
,
geuing
spirite
&
life
by
fayth
&
hope
that
he
is
the
sauiour
of
the
worlde
,
incarnate
,
dead
&
crucified
to
geue
vs
eternall
lyfe
,
&
after
rose
again
,
ascended
into
heauen
,
and
sitteth
on
the
right
hand
of
god
hys
father
,
abiding
an
euerlasting
priest
propiciator
,
mediator
&
redemer
.
Let
vs
returne
again
to
this
terme
(
is
)
which
tormenteth
the
braines
of
the
Massayers
so
soore
,
●ohn
.
15.
to
imagin
a
transubstantiation
.
If
Iesus
Christ
hath
sayde
that
he
is
the
true
vine
,
●ohn
.
14.
that
god
his
father
is
a
husbande
man
,
and
we
are
the
branches
.
Is
this
to
bring
in
this
terme
(
is
)
a
Witchcrafte
of
chaunging
god
into
a
husbandman
,
Iesus
Christ
into
a
vine
,
&
vs
into
vinebranches
?
If
Iesus
christ
is
said
to
be
the
vnspotted
lambe
that
blotteth
out
the
sins
of
the
worlde
:
is
this
to
bring
in
a
transubstantiation
?
if
Iesus
christ
hath
saide
that
he
is
the
dore
of
the
shepefold
,
by
the
which
we
must
enter
to
saluation
,
&
that
he
is
the
shepehard
&
we
the
shepe
must
we
therfore
ratch
these
places
of
the
holy
scripture
so
far
,
that
necessarily
we
must
beleue
a
transubstantiation
,
for
as
much
as
this
terme
(
is
)
is
there
?
When
Iesus
christ
admonished
his
disciples
saiyng
to
them
that
they
were
the
salt
of
the
earth
,
Math.
5.
did
he
chaunge
&
transubstantiate
them
into
pillors
of
salt
as
he
did
the
wife
of
Loth
?
Genes.
19.
If
Iesus
christ
hath
said
by
his
apostles
that
we
are
the
temple
of
god
wherin
the
holy
gost
doth
dwel
:
is
this
to
imagin
that
we
are
transubstantiat
into
a
pece
of
stone
?
1.
Cor.
3.
2.
Cor.
6.
If
the
apostle
haue
said
that
christ
is
the
rock
out
of
that
which
did
com
the
liuing
water
to
wash
vs
from
our
sinnes
:
1.
Cor.
10.
is
this
craftily
to
deuise
a
changing
of
Iesus
christ
into
a
rocke
or
materiall
stone
?
1.
Cor.
12.
If
the
apostles
haue
witnessed
that
we
are
the
bodye
of
Christ
:
Is
this
to
brynge
in
that
we
are
vanished
awaye
,
and
are
no
moore
men
,
but
chaunged
into
an
accidence
withoute
a
substaunce
?
I
foresée
well
(
o
massayers
)
moore
than
hardened
,
that
you
will
obiect
,
that
in
all
these
places
before
alledged
wherin
this
word
(
is
)
is
founde
,
that
no
mencion
is
made
of
sacraments
,
which
must
be
depely
considered
,
for
asmuch
as
they
be
holy
mysteries
ordeyned
of
god
,
which
also
is
true
.
And
also
this
worde
(
is
)
is
not
only
found
in
the
holy
scriptures
before
noted
,
Genes.
17.
Exod.
12
13.
but
also
when
there
was
speaking
of
the
holy
sacraments
ordeyned
before
of
god
vnto
the
people
of
Israel
,
was
it
not
written
that
circumcision
is
the
band
&
couenaunt
of
god
?
Genes.
17.
Num
10.
Psalm.
68.94
.
Math.
21.
iohn
.
2.
In
thother
holy
sacrament
of
the
communion
of
the
paschal
lambe
,
is
it
not
sayd
that
the
lambe
is
the
passeouer
or
passage
?
Is
this
to
bring
in
a
witchcraft
of
transubstantiation
?
will
ye
not
confesse
(
o
massalians
&
chaungers
of
substances
)
that
in
these
places
of
holy
scriptures
speaking
of
the
sacraments
,
thys
word
(
is
)
can
not
otherwise
be
expounded
but
to
signifie
:
&
that
circumcision
was
the
signe
&
marke
of
the
bande
&
couenaunt
contracted
betwen
god
&
Abraham
:
and
that
the
paschal
lambe
was
also
the
sign
of
t
holy
passage
:
for
remembraunce
of
their
deliueraunce
from
Egipt
.
The
arck
of
the
couenaunt
for
another
sacrament
whereof
it
is
written
,
that
it
is
the
true
power
of
the
lord
.
Is
this
to
saye
that
it
was
transubstantiated
into
the
maiesty
of
god
?
It
behoueth
to
interpret
the
holye
scripture
with
discretion
&
humilitie
,
without
sophistrie
&
Witchcraft
,
to
vnderstande
soundly
the
true
meaning
of
words
,
&
not
to
abide
in
the
letter
that
killeth
:
but
to
receyue
the
word
of
god
in
spirit
that
quickeneth
.
If
than
the
holy
arcke
be
named
the
lord
&
called
god
,
for
that
in
it
he
exercised
his
might
,
&
shewed
his
wonders
and
mysteries
,
to
draw
the
people
of
Israel
,
by
an
outward
signe
to
remember
god
,
&
to
feare
&
obey
him
.
Also
if
Iesus
christ
is
called
the
bread
that
came
from
heauen
,
the
bread
of
life
,
that
the
bread
broken
is
his
body
,
&
the
wine
is
his
blood
,
that
the
cup
is
the
new
testament
,
that
by
these
outward
signes
of
bread
&
wine
he
might
cause
vs
to
vnderstand
our
life
and
nourishment
of
saluation
to
stai
only
vpon
Iesus
christ
,
&
that
by
his
death
&
bloodsheding
we
are
so
assured
of
euerlasting
life
,
as
the
bread
&
wine
are
nourishment
for
the
body
,
&
that
it
pleased
him
to
ordein
these
holy
signes
,
to
serue
vs
for
sacraments
for
the
trial
&
confirmation
of
our
faith
:
is
this
an
occasion
to
play
the
Capharnaites
or
the
Nicodemians
to
dout
of
the
power
of
god
.
How
is
it
possible
to
eate
the
body
&
drink
the
blood
of
Iesus
christ
?
how
is
it
possible
to
be
regenerate
&
borne
again
?
Then
seing
we
haue
a
promise
geuen
vnto
vs
by
the
word
of
god
,
wherfore
(
o
Massalians
)
haue
ye
imagined
a
carnal
transubstantiation
,
mistrusting
the
incomprehensible
power
of
god
?
oght
it
not
to
suffice
you
to
beleue
simple
that
the
bodie
&
blood
of
Iesus
christ
is
offered
vnto
vs
really
&
sacramentally
to
communicate
for
our
nourishment
,
&
to
geue
vs
euerlasting
life
by
the
bread
&
wine
consecrated
with
geuing
of
thanks
,
the
bread
being
truly
his
body
:
&
the
wine
his
blood
,
which
ought
to
be
receiued
worthely
by
faith
,
&
in
purenes
of
conscience
,
as
holy
signes
&
marks
of
the
godly
badge
,
with
out
enquiring
euer
subtilly
the
meanes
otherwise
then
Iesus
Christ
hath
enterpreted
(
saying
)
the
fleshe
ꝓfiteth
nothing
it
is
the
spirite
that
quickneth
,
&
that
his
wordes
were
spirite
&
life
.
Ought
we
to
doute
,
that
god
hathe
not
the
power
to
make
vs
partakers
of
the
body
&
blood
of
Iesus
Christ
,
by
the
holy
signes
of
bread
&
wine
consecrated
,
the
bread
neuertheles
remaining
bread
,
&
the
wine
,
wine
.
If
it
were
otherwyse
,
thys
shoulde
not
be
called
a
sacrament
but
a
myracle
,
as
when
Iesus
Christe
tourned
the
water
into
wine
that
he
vsed
a
miracle
of
transubstantiation
changing
water
into
wine
But
he
did
not
then
ordain
a
sacrament
,
Iohn
.
2.
as
he
did
of
the
communion
of
his
body
&
blood
,
by
the
holy
figures
of
bread
&
wine
Was
it
not
as
easy
for
god
to
make
the
wine
to
be
changed
into
blood
,
Exod.
4.7
.
or
the
bread
into
flesh
,
as
for
Moises
&
Aaron
to
chang
the
water
of
the
riuer
into
blood
to
apꝓue
the
hardnes
of
pharoo
,
or
when
the
clouds
were
turned
into
the
flesh
of
quals
which
rained
vpon
the
people
of
Israell
,
alwayes
god
did
not
ordeyne
these
miracles
to
serue
for
ordinary
sacraments
,
but
would
apply
himself
to
our
infirmitie
,
geuing
vnto
vs
signes
holy
&
not
transubstantiated
,
which
are
nother
vain
nor
fantasies
,
but
are
outwarde
signes
,
which
we
can
sée
,
touch
,
eate
,
&
taste
,
abiding
in
their
substance
,
&
neuertheles
representing
sacramentally
,
that
which
is
comprised
&
signified
by
them
,
wherein
our
triall
of
fayth
doth
stand
,
to
declare
vs
by
a
sacramental
worke
to
be
of
the
number
of
them
that
are
regenerated
&
nourished
by
the
holy
sacraments
of
baptisme
&
of
the
supper
.
A
comparison
of
the
two
holy
sacraments
.
If
it
be
lawful
to
vse
comparisons
of
the
.ij.
holy
sacraments
of
baptisme
&
of
the
supper
,
notwithstanding
that
there
is
difference
betwene
regeneration
,
which
doth
not
reiterate
(
for
it
sufficeth
once
to
be
regenerate
&
borne
again
.
)
But
the
nourishment
must
be
often
done
again
according
to
the
order
of
nature
,
&
other
differences
largely
discribed
by
the
holy
apostles
and
ministers
of
the
worde
of
god
.
Yet
the
same
end
,
the
same
god
,
the
same
Iesus
Christ
is
shewed
&
declared
aswel
in
baptisme
,
as
in
the
supper
.
By
the
blood
of
Iesus
christ
we
be
regenerat
&
by
the
same
blood
nourished
.
By
the
blood
of
Iesus
christ
we
are
renewed
,
set
,
&
graffed
,
&
by
the
same
blood
we
are
kept
&
preserued
from
hunger
&
thrust
for
euermore
By
the
blood
of
Iesus
christ
we
are
spoyled
of
th
old
corrupt
skinne
,
&
cled
wyth
his
body
,
of
the
self
same
also
we
haue
our
nourishment
&
euerlasting
life
.
By
the
blood
of
Iesus
christ
we
haue
accesse
into
the
kingdom
of
heauen
.
And
by
the
same
blood
we
haue
the
fruition
of
the
kingdom
,
for
vnto
the
same
purpose
the
holy
apostle
witnesseth
,
we
are
al
baptised
by
the
vertue
of
one
holy
spirit
,
&
we
haue
all
dronke
of
one
spirituall
drinke
geuen
vnto
vs
by
Iesus
Christ
.
Be
not
these
comparisons
taken
out
of
the
holy
scripture
,
to
iustifie
that
Iesus
Christ
is
the
only
ende
,
vnto
the
whiche
tendeth
as
well
Baptisme
as
the
holy
Supper
?
It
foloweth
then
that
the
sygnes
of
the
sacramental
water
for
baptisme
,
&
bread
&
wine
for
the
supper
of
Iesus
christ
,
ar
holy
signes
,
ernes
,
gages
,
paunes
,
marks
,
seales
,
&
sacraments
,
instituted
of
god
for
profe
&
assurance
of
our
faith
.
Wel
then
(
o
Massalians
)
seing
ye
haue
inuented
a
witchcraft
of
transubstantiation
for
the
sacrament
of
the
supper
:
Against
the
Massalians
.
why
haue
ye
not
also
subtelly
deuised
the
same
witchcraft
in
the
sacrament
of
baptisme
?
why
haue
ye
not
ordeyned
the
sacramentall
water
(
after
that
it
is
by
you
coniured
&
bewitched
with
salt
to
driue
away
diuelles
)
to
be
changed
into
the
blood
of
Iesus
christ
,
the
water
to
be
no
more
water
but
accidence
without
substaunce
,
as
ye
haue
imagined
of
the
bread
&
wyne
?
What
difference
can
you
shew
,
but
sophistries
,
sophismes
,
&
masse
subtelties
.
If
ye
continue
your
heresie
by
this
worde
(
is
)
it
is
also
founde
in
the
water
of
Baptisme
,
whiche
is
called
renuynge
&
regeneration
,
the
same
is
also
named
the
holy
gost
,
and
the
garment
with
which
,
&
by
whiche
we
are
clothed
,
renued
&
borne
again
in
the
blood
of
Iesus
christ
.
Then
seyng
(
o
Massalians
)
that
you
confesse
that
ye
can
not
fynde
a
seconde
Berengarie
,
to
make
a
decre
of
recantation
,
to
th
end
to
enlarge
your
witchcraft
of
transubstantiation
vnto
the
holy
water
of
baptisme
and
by
the
same
meane
to
chaunge
your
spittell
&
salte
water
,
your
oyle
,
your
creames
,
your
salte
&
other
drougges
,
wherewith
you
haue
corrupted
the
holy
sacrament
of
baptisme
.
Wherfore
then
are
ye
so
hardened
&
waxt
olde
in
your
Pompilian
religion
,
that
you
would
pluck
Iesus
christ
from
the
right
hand
of
god
,
to
make
him
to
discende
in
body
&
blood
by
your
whispering
Witchcraft
(
as
Iupiter
Elicius
did
)
before
the
day
apoynted
of
his
second
comming
?
Luke
.
1.
Malach.
4.
A
comparison
of
the
sunne
with
Iesus
christ
,
the
whiche
S.
Iustyne
the
martyr
vsed
in
his
treatise
of
the
exposition
of
fayth
.
chap.
3.
I
can
bring
you
in
the
similitude
of
the
sunne
called
by
some
apostles
the
sunne
of
rightuousnes
Iesus
christ
,
because
that
light
commeth
from
heauen
by
this
great
&
bright
star
.
And
euen
so
the
spiritual
light
is
geuen
vnto
vs
by
Iesus
christ
,
who
hath
restored
vs
to
light
,
out
of
the
night
&
darkenes
of
sinne
.
Well
then
(
o
ye
Capharnaits
carnall
&
grosse
)
vnderstand
nowe
a
comparrison
sufficient
ynough
to
showe
you
the
infinite
power
of
god
to
be
much
more
perfite
then
your
abhominable
inuention
of
transubstanciation
.
Doe
ye
not
acknowledge
(
if
you
haue
not
your
eyes
blinded
&
holden
in
the
depth
of
the
darknes
of
frowardnes
)
that
the
sun
doth
geue
vnto
vs
his
light
,
his
beames
,
his
force
,
his
heate
and
strength
.
And
yet
the
bodye
it self
of
the
sunne
doth
rest
&
abide
in
heauen
?
Doe
not
ye
saye
ordinaryly
in
your
common
language
,
when
the
windowe
of
the
house
toward
the
sunne
is
open
,
that
the
sunne
commeth
into
the
house
?
Yet
the
sun
remaineth
alwayes
in
heauen
?
Behoueth
it
to
snatch
&
katch
the
body
of
the
sunne
,
causing
it
to
come
downe
and
be
transubstantiate
in
this
earthly
place
before
it
can
geue
his
heate
,
his
beames
his
light
,
and
nourishement
to
plantes
,
herbes
trées
&
earthly
creatures
?
Are
ye
so
brutishe
(
o
Capharnaites
)
that
ye
will
not
confesse
the
true
sonne
of
righteousnes
Iesus
christ
,
to
haue
much
more
power
then
this
star
of
the
sunne
create
and
mortal
?
If
then
the
mortal
creature
haue
this
power
to
geue
vs
the
vertue
,
&
strength
of
his
body
,
by
his
beames
,
by
his
light
,
&
by
his
heat
sent
down
into
the
earth
realy
,
&
effectuously
the
body
notwithstanding
abiding
in
heauen
.
It
behoueth
to
beleue
that
god
the
euerlasting
creator
hath
muche
more
power
to
geue
vs
the
true
sonne
of
rightuousnes
Iesus
Christ
to
geue
vs
the
force
and
vertue
of
his
body
and
bloode
shed
for
vs
,
by
the
beames
,
light
,
&
heat
of
his
holy
spirite
,
without
constraining
him
by
your
witchcraft
to
be
plucked
from
the
righthand
of
god
,
&
to
be
drawen
out
of
heauen
by
your
transubstantiation
into
erth
.
Wherfore
hath
not
Iesus
Christ
this
power
to
geue
vs
his
light
,
&
to
offer
to
vs
his
body
&
his
blood
,
to
entre
within
vs
,
if
by
faith
&
pure
conscience
we
wil
receyue
him
by
the
vertue
of
his
holy
spirit
,
euen
as
wel
&
better
than
the
sonne
entreth
into
our
houses
by
his
might
&
power
,
without
drawing
it
out
of
heauen
to
chaunge
the
substance
thereof
?
The
sunne
is
one
only
body
created
,
abiding
in
heauen
,
the
cause
of
the
growing
of
plants
,
trees
,
&
herbes
,
which
geueth
nourishment
by
force
&
heat
vnto
al
things
liuing
vpon
the
erth
,
&
in
one
&
the
same
moment
hath
power
to
quicken
,
heat
,
&
nourish
an
infinite
number
of
plants
,
trées
,
herbes
&
earthly
creatures
,
without
seperating
,
diuiding
or
plucking
his
body
from
heauen
to
transubstantiat
it
.
The
body
also
of
Iesus
christ
which
he
hath
caried
into
heauen
&
set
at
the
right
hande
of
god
,
hath
it
not
more
force
,
more
vertue
,
&
more
strength
,
to
regenerate
vs
,
to
féede
&
nourish
vs
,
to
geue
his
vertue
,
his
light
&
his
beames
,
to
inspire
,
quicken
,
sustayne
,
lighten
,
&
in
a
moment
make
vs
through
faith
partakers
of
his
body
&
blood
:
to
make
vs
members
of
his
members
,
knit
together
in
him
&
by
him
,
by
his
true
promise
conteyned
vnder
the
bages
&
holy
signes
,
left
vnto
vs
till
that
the
second
comming
of
his
humanitie
be
seen
vpon
the
earth
.
Wherefore
(
o
Massayers
)
haue
ye
inuented
this
witchcraft
of
transubstantiation
,
to
blaspheme
against
god
,
to
lessen
his
power
,
&
lesse
to
esteeme
his
power
&
vertue
then
the
vertue
of
the
sunne
his
creature
?
wherfore
will
ye
pluck
the
body
of
Iesus
christ
from
heauen
before
the
time
appoynted
,
to
change
his
substance
into
your
litle
round
hosts
vnleuened
&
printed
ful
of
pictures
,
Iesus
Christ
as
god
aydeth
all
.
which
you
cause
to
be
worshipped
,
seing
that
Christ
as
god
,
doth
ayde
his
churche
euerlastingly
,
&
hath
power
to
regenerat
feed
,
&
nourish
vs
,
yea
with
euerlasting
life
&
food
,
by
his
promise
witnessed
&
assured
by
his
holy
sacraments
of
Baptisme
,
&
of
his
holy
supper
.
For
other
comparisons
(
o
Massayers
)
familier
&
homely
,
consider
how
the
earthly
&
mortall
princes
are
estemed
reuerenced
,
&
honored
for
the
sacred
signes
ordeyned
by
them
.
I
wyll
only
set
forth
vnto
you
two
,
that
is
to
say
waxe
&
metalles
:
of
th
one
is
made
the
seale
of
the
prince
wherwith
is
sealed
the
graces
,
pardons
,
&
forgeuenesses
,
the
letters
&
priuileges
graunted
by
the
prince
.
He
that
counterfeiteth
this
seale
is
he
not
punished
for
treason
,
euen
as
if
he
he
had
hurt
the
very
person
of
the
prince
.
Doth
not
this
seale
represent
the
very
person
of
the
prince
as
if
he
himself
were
there
present
?
yet
the
waxe
notwithstanding
that
it
is
called
the
seale
of
the
prince
)
is
not
therfore
transubstantiat
,
but
remaineth
stil
waxe
,
yet
after
that
it
hath
receyued
the
reuerend
print
of
the
prince
it
is
no
more
called
waxe
,
but
the
princes
seale
.
The
metalls
of
golde
&
siluer
marked
for
the
coyne
of
the
prince
to
serue
for
money
,
although
they
be
called
no
more
gold
,
nor
siluer
,
but
haue
changed
their
names
at
the
wil
of
the
prince
,
be
it
into
the
name
of
ducate
,
crown
,
shillings
,
pence
,
or
other
names
,
do
thei
leaue
to
be
metals
&
the
same
substance
thei
wer
before
?
this
only
difference
there
is
,
that
thei
are
apointed
,
&
stamped
with
the
print
of
the
prince
,
whiche
doth
really
represent
him
,
in
such
sort
,
that
he
that
clippeth
or
counterfeiteth
this
monie
,
is
punished
as
for
the
crime
of
treason
,
and
as
he
had
hurt
the
ꝓper
person
of
the
prince
.
1.
Cor.
11.
By
much
better
reason
the
bread
&
wine
consecrated
&
marked
to
be
sacraments
of
the
body
&
blood
of
Iesus
christ
,
do
really
represent
him
,
&
not
in
painting
.
Wherfore
he
that
vseth
it
vnworthely
shall
haue
euerlasting
damnation
,
as
a
traitour
to
the
maiestie
of
god
.
If
ye
(
o
Massalians
,
Nicolaitains
,
&
transubstantiators
)
are
not
sufficiently
satified
with
th
interpretation
of
Iesus
christ
&
of
his
apostles
,
ne
yet
with
similitudes
&
familier
comparisons
,
to
bring
you
to
the
true
way
,
&
certain
forme
ordeined
of
god
,
for
the
celebration
of
his
holy
sacraments
,
in
abolishing
your
Masse
and
Pompilian
idolatries
,
casting
away
also
your
abhominable
witchcraft
of
transubstantiation
,
at
the
lest
,
yet
wil
ye
geue
no
credit
vnto
the
interpretation
of
th
auncient
doctours
of
the
church
?
Heare
than
that
which
S.
Augustin
doth
recite
against
Adamantin
,
August
.
ca.
12.
authorities
of
the
auncient
doctours
.
The
exposition
of
sainct
Augustine
.
euen
as
the
blood
in
many
places
of
the
holy
scriptures
is
called
the
water
&
the
rock
christ
.
So
is
the
bread
called
the
body
of
Iesus
christ
,
the
which
thre
places
must
be
expounded
to
be
figures
&
signes
.
When
that
(
saith
the
same
doctor
)
Iesus
christ
spake
these
words
,
hoc
est
corpus
meum
,
lib.
de
doctri
.
christi
.
&
in
prefati
.
Psal.
3
this
is
my
body
,
&
gaue
them
bred
.
He
gaue
them
the
signe
of
his
body
,
for
he
thought
otherwise
that
it
was
a
thing
vnlawfull
,
&
to
vncourteous
,
to
deuour
the
flesh
&
body
of
Iesus
christ
,
lib.
10.
de
can
.
des
.
cap.
5.
sacrificium
de
consecr.
destinct
.
2.
if
there
wer
not
a
figure
ther
namely
,
the
bread
to
put
vs
in
minde
of
the
fleshe
&
body
of
Iesus
christ
to
haue
bene
offered
vp
,
for
our
life
,
&
euerlasting
food
.
Moreouer
the
same
doctor
vseth
this
interpretation
,
the
visible
sacrament
,
is
the
testament
,
that
is
to
sai
the
holy
signe
of
the
inuisible
sacrifice
.
The
like
interpretations
are
described
by
Tertullian
against
Marcion
the
heritick
:
Tertul.
lib.
1.
&
3.4
.
wherfore
then
(
o
massalians
)
haue
not
you
folowed
the
autoritie
of
the
holy
doctors
of
the
church
,
which
wold
not
blaspheme
against
god
by
a
witchcraft
of
trāsubstanciation
?
Vt
quid
paras
dentem
&
ventrem
,
crede
&
manducasti
.
ca.
Vt
quid
de
consecratione
distinct
.
2.
August
.
in
li.
de
remedi
.
poeniten
.
&
in
ioh.
tract.
25.
cap.
6.
S.
Hierom
in
epist.
ad
Eph.
but
haue
frely
acknowledged
the
sacrament
to
be
a
signe
or
holy
visible
figure
,
signifiyng
in
spirite
&
by
faith
,
that
which
is
inuisible
?
wherfore
prepare
ye
the
mouth
&
the
belly
to
deuour
the
fleshe
of
christ
corporally
?
why
do
ye
not
offer
your
soules
by
liuely
faith
worthely
to
eat
Iesus
christ
?
why
did
you
not
interpret
the
eating
of
the
body
of
Iesus
christ
by
the
notable
distinction
of
the
holy
doctor
Ierom
,
saying
the
flesh
of
Iesus
christ
is
vnderstandid
fleshly
when
there
is
mention
made
of
the
sheding
of
the
bloud
&
crucifiing
of
the
body
of
Iesus
christ
for
our
saluation
.
Ca.
dupliciter
●adem
distinct
.
But
spiritually
when
it
is
said
,
that
the
fleshe
is
the
true
meat
which
must
be
eaten
.
For
another
holy
doctor
I
wil
alledge
Gelase
Bishop
of
Rome
,
Sainct
Gelase
against
Eutychius
&
Nestorius
.
who
disputing
against
the
heritiks
Eutichians
&
Nestoriens
,
doth
affirme
that
the
bread
&
wine
consecrated
&
made
sacraments
,
do
not
leaue
in
substance
still
to
bread
&
wine
,
but
are
figures
&
signes
of
the
body
&
blod
of
Iesus
christ
,
by
the
misterie
of
the
sacrament
.
S.
Ambrose
in
his
booke
of
sacraments
.
chap.
11.
Wil
ye
haue
more
large
witnesses
of
s
.
Ambrose
who
vpon
the
epistle
to
the
Corinthians
hath
expounded
eating
&
drinking
the
bread
&
the
wine
,
to
signifie
,
the
flesh
&
the
blod
of
Iesus
christ
offered
for
vs
?
Origin
in
Leui
.
homil.
7.
Origin
also
in
his
homilies
hath
expounded
the
sacraments
to
be
figures
,
which
must
be
examined
spiritually
&
not
carnally
:
for
this
(
saith
he
)
that
the
letter
killeth
,
if
it
be
not
vnderstand
spiritually
,
S.
Chrisostom
in
homil.
31.
ca.
15.
com
.
1.
Psalm.
22.
when
it
is
written
to
eat
the
flesh
of
christ
.
Wherfore
S.
Chrisostom
warneth
to
honor
this
sacrament
,
in
offring
the
soule
vnto
god
,
for
which
christ
was
crucified
,
and
that
by
this
holy
sacrament
of
bread
&
wine
,
is
signified
vnto
vs
the
likenes
of
the
body
&
blood
of
Iesus
christ
.
To
make
an
end
,
it
behoueth
to
be
ruled
by
the
holy
interpretation
of
our
doctor
Iesus
Christ
,
&
of
his
apostles
,
to
honor
&
reuerence
his
holy
sacraments
ordened
of
him
for
outward
signes
,
to
lift
vp
our
minds
to
heauen
to
take
that
which
is
represented
by
the
same
signes
not
to
esteme
them
as
vain
paintings
or
fantasies
,
but
worthely
to
receiue
them
in
liuely
faith
by
the
vertue
of
the
holy
gost
,
to
the
end
to
be
fed
&
nourished
with
heauenvly
bred
,
in
the
helth
of
our
soules
,
to
com
to
life
euer
lasting
.
Let
vs
then
be
assured
in
Iesus
Christ
as
membres
of
his
body
:
1.
Cor.
10.
Let
vs
all
come
into
vnitie
to
communicate
one
only
bread
,
&
to
drinke
one
only
wyne
,
made
of
many
graines
knit
together
,
to
the
end
that
we
may
say
with
the
holy
apostle
,
1.
Cor.
12.
all
we
the
faithful
are
the
body
of
Iesus
christ
,
saued
&
redemed
by
his
body
crucified
,
&
blod
shed
for
vs
.
Thus
dwelling
&
abiding
by
faith
in
Iesus
christ
,
eating
him
,
&
drinking
his
blood
.
Let
vs
beleue
surely
that
he
was
crucified
,
dead
,
&
risen
again
,
&
his
body
ascended
into
heauen
,
D.
August
.
in
ioan
.
tract
.
30.
Act.
1.3
.
sitting
at
the
right
hand
of
god
in
a
certen
place
,
vntil
that
he
returne
with
his
humanitie
,
as
he
went
vp
.
Neuertheles
his
power
&
diuinitie
are
distributed
vnto
vs
,
&
spred
ouer
all
the
earth
,
in
all
places
,
specially
in
the
holy
sacraments
,
whiche
he
hath
lefte
vnto
vs
for
gages
,
&
outwarde
triall
of
our
faythe
,
for
a
remembraunce
of
the
deathe
and
passion
of
our
Sauiour
Iesus
Christ
.
FINIS
.